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
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
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
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
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
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
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
no robberie to bée equall with God neuerthelesse he made himselfe of no reputation taking on him the shape of a seruant and was found in his apparel as a man c. Héere we sée that forasmuch as he was in the shape of God he was equall with God and inasmuch as he was in the shape of man he was lesse then the father for he made himself of no reputation Thus ye doe sée the sentence they bring foorth is verie true and yet maketh nothing for that purpose they alleadge it But if they list to cauill about this word shape or likenesse of God therefore he was not God for it is one thing to be in the shape and likenesse of GOD and another to bée GOD. To that I aunswere that as he saith he was in the shape of GOD so he saith also that he tooke on him the shape of a seruant and was found as a man And if they will prooue him heereby not to bée God so on the other side I will proue him not to be man because he tooke on him the shape of a seruant and was found as a man and the one is euen as true as the other which if it shuld bée graunted the whole work of our saluation should be of none effect Thus do you sée of what force this argument of theirs is Obiection Christ saith all power is giuen vnto me in heauen earth And againe the Father loueth the sonne hath giuen al things into his hand Thus sée we the Father giueth and the sonne receiueth and greater is he that giueth then he that receiueth wherefore it cannot be that he should be equall and all one God with the Father Aunswere This obiection maie be answered like as the other the Christ was equall with his Father as touching his diuinitie lesse then the Father as concerning his humanitie In the which humanitie he receiued all things of his Father but as touching his diuinitie he created and made all thinges and giueth the selfe same gifts to men that the Father giueth For Saint Iohn saith the world was made by him and as manie as receiued him to them gaue he power to bée the sonnes of God Thus sée we the Scripture which they alleadge serueth nothing for their purpose Obiection S. Paule 1. Cor. 15. 25. saith Then commeth the end when Christ hath deliuered vp the kingdome to God the Father whē he hath put downe all rule all authoritie and power For hée must reigne vntill he put all his enimies vnder his feet For as much then as Christ shall deliuer vp his kingdome to God the Father and shall reigne vntill he put all his enimies vnder his feete néeds it must be graunted that his kingdome shall haue an end whereby it is euident that he is not God Aunswere The kingdome of Christ doth consist in conquering our auncient enimie the diuell vnder whom we were a long time in bondage in that he should die to redeeme the people and so together in one and so to ascend vp on high and to leade awaie captiuitie captiue to sit on the right hand of God to make intercession for vs and last of all to sit in iudgement on all flesh whereof part is alreadie done and the other part is a dooing part to be done For first y◠redemption of man is alreadie done and wrought by his death and passion Againe euen vnto this daie he fighteth in his members against Satan the enimie of God and reigneth as a king in the heartes of them that be his beside this he continuallie maketh intercession for vs. And the last daie he shall as a righteous Iudge reward them that be his with eternall lyfe but the vngodlie with death euerlasting All the which béeing done this kingdome of his shall cease For he shall deliuer it vp vnto his Father so haue an end For it shal be no longer néedfull forasmuch as the saluation of man shall there vs altogether finished and made perfect But doth it nowe followe that although this kingdome of his shall haue an end that then he shall cease to reigne and haue no kingdome By the selfe same reason maie it bée proned that God the Father was without a kingdome all the while y◠this kingdōe of Christ hath continued for Christ saith All power is giuen me of my Father Héere ye sée that the Father gaue all power and authoritie vnto Christ Ergo the Father was without power and authoritie for the time that Christ had it The which I am well assured that no man that is in his right minde will bée content to graunt And beside all this we haue the plaine testimonie of Scripture that the kingdome of Christ is euerlasting For the Angell said Of his Kingdome there shall bée no ende Thus if the Scripture be well weied it maketh nothing at all for their purpose What Christ hath done for vs. Christ is the Sauiour of the world Iohn 4. 42. Christ is the Sauiour Luke 2. 11. Christ died for vs. Rom. 5. 6. Christ died for our sins Rom. 4. 25. Christ bought vs with his bloud 1. Pe. 1. 17. Christ washt vs with his bloud Apo. 1. 5. Christ offered himselfe for vs. Gal. 1. 4. Christ bare our sinnes vpon his back Esay 53. 11. Christ came into the world to saue sinners 1. Tim. 1. 15. Christ came into this world to take awaie our sins 1. Iohn 3. 5. Christ was the price that was giuen for vs and our sins 1. Timo. 2. 6. Christ hath paied our debt for he died for vs. Coll. 2. 14. Christ is our sanctification 1. Cor. 1. 30. Christ is our redemption 1. Cor. 1. 30. Christ is our peace Coll. 2. verse 14. Christ hath pacified the Father of heauen for vs. Rom. 5. 1. Christ is ours and all his 1. Cor. 3. 22. Christ hath deliuered vs from the lawe from the diuel and from hell Coll. 2. 14 The Father of heauen hath forgiuen vs our sinnes for Christs sake or anie other like the same which declare vnto vs the mercie of God ◠Iohn 1. 7. In the booke of Mar. fol. 1110 CHRISTIAN The definition of a Christian. SEE that will expresse the name of a Christian must bée such a man as excelleth through the knowledge of Christ and his doctrine in modestie righteousnesse of minde in constancie of life in vertuous fortitude and in confessing of sincere pietie toward the one and the onely vniuersall God Eusebius fol. 8 The right Christen man consenteth to the lawe that it is righteous and iustifieth God in the lawe For he affirmeth that God is righteous and iust which is the author of the law He beléeueth the promises of God and iustifieth God iudgeing him true and beleeuing that he will fulfill his promises With the lawe he condemneth himselfe and all his déedes and giueth all the praise to God He beléeueth the promises and ascribeth all truth vnto God thus euerie where
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
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
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
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.
What kind of figure it is 997 Sennacherib wherfore his sonnes slue him eod Sent. How this place is vnderstood eod Search why God is said to search 998. Commaunded of Christ to search the Scriptures eo Serpent What Serpent doth signifie 999 What it is to sucke yâ— serpents head eod Seruice what the true seruice of God is 1000. How it ought to be ministred in a known tongue eod Obiections aunswered eod Seaâ—e of God What yâ— seat of God is 1001 Sethtani What manner of heretikes they were eod Seauen How it is taken in Scripture eo What the 7. Angells doe signifie 1002. Seauentie interpreters Of their traÌ„st 1003 Seueâ—us Of his hereticall opinions 1004 Shadow eod Shame What shame is eod How and whereof shame came first eod Shape of God What it is to be in the shape of God 1005. Shaue How the woman taken in warre was shauen eod Wherefore Hanon shaued the beards of Dauids ambassadours eo Sheepfolde How there shall be one sheepfolde eod Shepheard The opening of these places eo The propertie of a good shepheard 1006 Of the restoring of good shepheards eo Of the outward gouernement of foolish shepheards eod Of the swoord that should come of the shepheards 1007. Of foure kinde of shepheards eo Shew bread Wherefore it was called so eo Obiections aunswered eod How the Lords death is sheweÌ„d 1008. Shooe What Gods shooe is eod Short life How it is not a generall rule of Gods iudgement eod Sicera What kinde of drinke it was 1009 Sicle What a Sicle is eod Sichem What is meant by the diuiding of Sichem 1010. Siggaion What it is 1012. Signe What a signe is eo How it is not both the signe the thing signified 1013. Silence What is meant by the word silence eod Siloh What Siloh is 1014. The meaning of the place eod Of the soft running waters of Siloh eo How that by Siloh Christ is meant eod Of the towre of Siloh 1015. Siluer What it is to tourne siluer into drosse eod What a siluerling is eod Simon Magus Of his opinions and ende eodem Of Simon Chananeus the Apostle 1016 Simple Who are simple eod Sinagogue What a Sinagogue is 1017. Singing The meaning of the places eod When it was brought into the Church 1018. The iudgment of the learned concerning singing eod When plaine song prickesong and Descant were brought into the Church 1020. Single life What the fruits thereof are among the Priests eod Sinne. The definition of sinne 1022. What sinne is eod How euerie sinne is mortall 1023. The Doctours saiengs in that matter 1024. How God ordeined sinne and yet is not the author thereof 1025. The cause of sinne is not to be layed to God eod How all sinne is both deadly and veniall eod How it is not of Gods creation in man 1026. How it entered into the world eod How Christ is called sinne eo How no man can pardon sin but Christ. 1027. To sinne against the holy Ghost what it is eod Wherfore the holy Ghost will rebuke the world of sinne 1028. Of sinne vnto death how it is declared 1029. How our sinne is made Christs sin 1031. How sinne is forgiuen in Baptime eod Sin offering what was ment therby eo Solde vnder sinne eod Sion What Sion is 1032. What the daughters of Sion signifieth eod Sir How men of countenance may be called Sir eod Sirtes What the Sirtes were eod Sister how Abraham made his wife to say she was his sister 1033. Sit. what it is to sit in the temple of God eod What it is to sit on the right haÌ„d of God eo What it is to sit in the dust eod Why they sat not at the eating of passeouer 1034. Sixe What it is to deliuer out of six c. eo What time of the day the sixt houre was 1035. Sleepe Now sleepe is taken in Scrip eod What Dauid meant by this sleepe 1036. The meaning of the place eod How God is said to sleepe eod Slime What slime is 1037. Smirna What Smirna was eod Snare What the snare signifieth eod The meaning of tâ—e place eod Snow Of the ingendering of snow 1038. Solde What it is to be sold vnder sinne eo Sonne of man what is meant by the sonne of man eod How the sonne is punished for the Fathers fault 1039. Sonne of God How Christ is proued so to be 1040. Of his deliuering vp his kingdome eod How he is equall to his father 1041. Who are the sonnes of God eod How we are borne the sonnes of God 1042. Sophist what a Sophist was and what now 1043. Sorrow Of godly sorrow worldly sorrow eod How Christ ouercame the sorrowes of death 1044. Souldier what the profession of a souldier is eod The meaning of the place eo Soule The diuerse taking of the word 1045. How Christs soule was heauie 1046. Of Christs soule descending into hell eo Wherein the soule of man and beast doe differ eod Of the apparition of soules eod Of soules departed 1048 The meaning of the place eod How Satan hath no part of the soule of the godly 1049. How the soules departed know nothing what c. eod Sound How Caluine vseth this worde Sound 1050. Sowe what it is to sow in the flesh 1051. Spittle How Christ made clay with his spittle eod Spiders web What it is to weaue the Spiders web 1052. Spirit how the word spirit is vnderstood eodem How the spirit of God maketh intercession for vs. eod Who is of the spirit of truth and who is not eod Of yâ— spirit that Christ promised to send 1053. Why the holy Ghost is called the spirit of truth eod Of the spirit of southsaieng eod Of the spirits of the Prophets eod Of the spirits in prison eod How to serue God in spirit 1054. Spirituall who they be that be spiritual eo Of the spirituall house 1055. Of the spirituall eating of Christs body eod Spitting What is meant by spitting in hir face eod Sprinkling What is meant by the sprinkling of bloud 1056. Staffe What it is to goe with a staffe eod What the staffe of Gods mouth signifieth eod What the staffe of bread signifieth eod Stained clothes eod Starre What the starre was that appered to the Magies eod How the moone and starres are vncleâ—â— in Gods sight 1957. Of the seauen starres called Pleiades eo How the good instructors shall shine as starres eod How starres presage nothing eod Steward Of the vniust steward eod Stoikes What they were 1058 What certeine of their opinions were eo Stone Of the stone that Iosua pitched vp eodem Of the stumbling stone and who shall stumble thereat 1059. What stones in this place signifieth eod Of the stone cut out of the mountaine eo Who is the corner stone 1060. Who is the stone full of eyes eod Straite gate What it doth signifie eod Subiection Of Christs subiection to his father eod Sucoth 1061. Superstition What it is and how it is defined eod
fol. 211. Whether Angels did in verie deede eate and drinke when they appeared Of the Schoole-men some thinke that they did eate in verie déede and other denie it Scotus thinketh that to eate is nothing els then to chawe meate and to conueigh it downe into the bellie and this thing did the Angels wherefore he gathereth that they did eate in verie déede Other doe thinke that to eate is not onelie to chawe the meate and to conueigh it downe into the bellie but moreouer to conuert it into the substaunce of his bodie by concoction through the power of vegitation This forsomuch as the Angels did not therefore they did not eate in verie déede The booke of Tobias is not in the Canon of the Hebrewes but yet it might be applied to our purpose but that there is variance in the copies for in that booke which Munster set out in Hebrewes in the twelfth Chapter Raphel the Angell saith I séemed to you to eate and to drinke but I did not eate neither drinke the common translation hath I séemed to eate to drinke but I vse inuisible meate and drinke Neither text denieth but that the Angell after a certeine manner did eate Pet. Mart. vpon Iudic. fol. 212. How Angels be by nature spirits by office messengers The Scripture declareth of the Angels that they be by nature spirits by office Angels that is to say messengers August Psal. 103. The spirits be Angels when they be spirits they be not Angels when they be sent they be Angels for Angell is the name of the office not of nature Respecting that whereof hée is he is a spirit and in respect of that which he doth he is an Angell Who maketh saith the Apostle Angels his spirits yâ— is to saie he maketh messengers of his spirits in the first Chapter of the Hebrewes They be all serueable spirites sent for the health of the elect Musculus fol. 10. How Angels be not borne but created of God Scripture teacheth vs that Angels be not gotten of God as Christ the onelie begotten of God but that they be created of God and made in like sort as the rest of the creatures That they bée not gotten of God as Christ was The Apostle witnesseth where he saith To which of his Angels did he saie at anie time I haue begotten thée this daie and againe I will be to him a Father and he to me a sonne but whereas in Iob the Angels bée called the sons of God it is not to be vnderstood that they be the naturall sonnes of God as Christ was but because they be the sonnes of grace and adoption as all the elect bée That they be created and made the Prophet Dauid witnesseth Psalme 148. 2. But when and what time they were made there is no mention in anie place of Scripture A man maie gather that they were made at that time when the foundation of the world was set by that we do read in Iob. 38. read the place But it appeareth not by that place plainlie determinatelie when they were created as it is not in anie place declared whereof and how they were made Musculus fol. 10. How Angels are appointed to waite on the faithfull Then said they it is his Angell ¶ There be manie places in the Scriptures where we doe plainlie learne that Angels bée appointed to wait on the faithfull euen from their verie birth Ag. 18. 10. Heb. 1. 14. And in thâ— Psalmes Hée hath giuen commaundement to his Angels that they kéepe thée in thy waie Such a thing is héere meant by his Disciples Sir I. Cheeke ¶ For they did know by Gods word that Angels were appointed to defend the faithfull And also in those daies they were accusâ—omed to sée such sights Geneua How we shall be like vnto Angels But are as Angels of God in heauen ¶ Héere we must note and marke that Christ doth not saie in the resurrection they shall be Angels but they shall bée like vnto Angels For Angels haue no bodies at all but we shall haue our bodies both raised from death and also glorified Sir I. Cheeke How Christ is greater then the Angels proued by this place He maketh his Angels spirits and his ministers a flaming fire ¶ The absolute meaning of which words we must learne of the Apostle himselfe in the 〈…〉 4. ver following where according to this testimonie he hath defined their nature and called them ministring spirits Then in these words he maketh his Angels spirits and his ministers a flaming fire according to the similitude in which their glorie hath bene séene as the Angels that were with Elizeâ—s his seruants sawe them in Chariots of fire The similitude of the beasts which Ezechiel saw were as coles of burning fire and the Seraphins haue their names because they be of firie coulour And these words spirits ministers we must resolue thus ministering spirits So out of this text his argument standeth thus Christ is called the sonne the first begotten sonne whom the Angels worship but the Angels are his ministring spirits therfore Chrisâ— is greater theÌ„ the Angels Deer The opinion that euerie man hath his good and bad Angell is false The opinion yâ— particular men haue of their particular Angell one good an other bad is an heresie saith M. Deering not much vnlike the Maniches who taught yâ— euerie man was violentlie drawne to do good or euill by a good spirit or euill which equalitie of themselues had rule in man c. The first author of it saith he was Empedocles the Philosopher who as Plutarch saith taught tâ—â—t euerie man had two Angels one good and an other bad c. Plut. de Animi Tranqu The degree of Angels falselie proued aunswered The Prophet Ezechiel describing the glorie of the king of Tire he nameth nine precious stones which are in his garments in which place he nameth the same king Cherub comparing him with the Angels therefore these stones signified nine orders of Angels Aunswere Touching the argument of the nine precious stones of the king of Tyrus it is nothing but follie for what though he were coÌ„pared to Angels in glorie because his garment was full of precious stones doth it therefore follow yâ— as manie kinde of stones as were in his gowne so manie orders there should be of Angels If I saw a man clothed in rich colours manie iewels about him so that I would saie he shineth like the Sunne must it néeds follow yâ— as many coulours as are about him so many colours are in the Sun But the thing is all false the king is not there compared to Angels but because the Cherubins yâ— couered the mercie seat were of beaten gold excellent workmanship with that yâ— king is compared called the couering and the anointed Cherub so that the nine precious stones must be nine orders of Cherubins vpon yâ— mercie seate or nine orders of clothing Deering What is
vnderstood by the foure Angels By these foure Angels are vnderstood noisome ministers which go about to hinder both the life doctrine of the gospell the true faith The Angell which ascended from the rising of the Sunne c. is our sauiour Christ which alwaies procureth some to further the Gospel against tyrants Antechrists Sir I. Cheek I sawe foure Angels saith S. Iohn c. These are the hypocrites with their false doctrine The Antechrists with their pestilent degrées traditions The cruel princes with their tyrannous lawes the vngodlie magistrates with their ignorance blindnesse These stand vpon yâ— foure corners of the earth they reigne in the foure quarters of yâ— world with lies in hypocrisie errours in superstition with tyrannie in power crueltie in executing humaine lawes These with-hold â—he â—oure winds of the earth The doctrine of the spirit which God hath sent to bée blowne the world ouer they withstand resist stop vexe euermore persecute least it shold blow vpon yâ— earth which is yâ— gardein of god driuing away froÌ„ thence all filth corruption Bale What is meant by the seauen Angels And I sawe the seauen Angels c. ¶ These seauen Angels bée manie Antechristes and those mightie that do harme to the faithfull hinder yâ— Gospel But Iesus Christ standeth at the Altar with the oblacion of his bodie for yâ— faithfull Sir I. Cheek Who the Angell was And shewed by his Angel ¶ Ther be yâ— think yâ— by this Angell was meant Christ but more rightlie do other vnderstand him to haue ben some one of those heauenlie spirits yâ— are called ministering spirits are sent abroad about seruice for their sake yâ— shall be heires of saluation He. 1. 14. for by this meanes Christ proued to be the Lord of Angels as by whose seruice in yâ— wonderfull administration of his kingdome he both deliuereth the godlie out of the hands of the vngodly and also punisheth the wicked from time to time Beside this we shall sée the Angell more then once refuse the worshippe that Iohn was about to yéeld vnto him in this present booke 19. 10. and. 22. 9. which thing Christ would not haue done inasmuch as he is far more excellent not onelie then man but also then all the Angels Mar. vpon the Apoc. fol. 5. Of the Angell that went downe into the poole where the sicke laie For an Angell went downe at a certeine season into the poole c. ¶ It is vncerteine when or how often the Angell came downe to the water whether once in a yeare or oftner Some thinke that he descended euerie feastiuall daie that then some one sicke person or other was healed Other-some thinke yâ— this was done vpon the daie of Pentecost Notwithstanding this is most certeine that the benefit is to bée ascribed vnto God who in working hath euer vsed the ministerie of Angels of men of Elements For that which the Angell did héere hée did it as a minister of God For it is a worke proper vnto God to cure the sicke But as he hath euer vsed the hand and worke of Angels so he hath committed these partes in charge to the Angels for the which cause the Angels are called powers or vertues not because God resigning his power vnto them sitteth himselfe idle in heauen but because he working mightelie in them mightelie declareth vnto vs his power Therefore they doe verie wickedlie which ascribe anie thing to Angels which is proper to God or which make them such mediatours betwéene God and vs that they obscure the glorie of God when as we ought rather directlie to come vnto Christ that by his conducting aide and commaundement we maie haue the Angels helpers and ministers of our saluation Mar. vpon Iohn fol. 146. ANGER What Anger is by Aristotles definition Anger is nothing els if we maie beléeue Aristotle in his Rhetorikes but a desire of reuengement because of contempt For they which perceiue themselues to be despised and contemned do straight waie thinke how they maie be reuenged and they diligentlie meditate how by some punishment they maie requite the iniurie or despite done vnto them How Anger in some respect is no sinne ANger is no sinne so that the originall thereof and the ende whether it extendeth be vertuous and procéede with charitie Moses was angrie and brake the tables of God in his zealous and godlie passion He put the idolaters to death but the ende was to destroie vice and mainteine vertue So was Dauid so was Saule so was Christ but it sprang of a loue towards God and extended to a vertuous ende the punishment of vice and commendation of vertue Whooper Be angrie and sinne not ¶ Christ was angrie at the blindnesse of the Iewes Mat. 23. and so was Moses at the idolatrie of the Israelites Exo. 32 and at the sedition of Chore Dathan and Abiram Num. 16. neuertheles this anger or wrath was but a verie zeale vnto the law of God as thou maist sée by Phinehes in Nu. 25 and by Mathathias 1. Mac. 2. As for malice vnlawfull wrath it is vtterlie forbidden as it followeth in the same chapter where he saith let not the Sunne goe downe vppon your wrath Tindale I haue bene through angrie for the Lord God of hoasts sake ¶ Anger is not héere taken for such as is betwéene enimies but such as procéedeth of seruent loue as when the Father is angrie with the sonne not bicause he would him euill but sheweth thereby that he loueth him better for in correcting him he prouideth that he fall not into worse Such an anger zeale or iealousie had Phinehes also Nu. 25. What Anger is forbidden Christ prohibiteth anger as the beginning of hatred murther and destruction For he said he that is angrie with his brother is worthie of iudgement for anger and reuengement are seperate one from an other onelie as the roote and the fruit For he that is angrie with anie man if he hurt him not that chaunceth bicause either he cannot or els feareth the punishment of the lawes He that hateth his brother saith Iohn is a murtherer But among those which are counted verie angrie kings aboue other are numbered when they perceiue that they are despised of their subiects Wherefore Homere saith Great is the anger of a kings displeasure Pet. Mar. vpon Iudic. fol. 166. How anger or wrath is in God God is said to be angrie kisse the sonne least the Lord bée angrie when we breake his commaundements despise his threatnings set light by his promise and follow our owne corrupt appetites God is said to be angrie and chaunged but the chaunge is in vs and not in him for he is immutable with whom saith S. Iames is no variablenesse neither is he chaunged The Psalmist saith 101. He chaungeth all things as a vesture but he himselfe is immutable vnchaungeable Lactantius in the booke which he writeth of the anger of
a great feare vpon those that sawe them ¶ That is to saie when the enimies of the truth sawe they auailed nothing by putting the Preachers of the word to death they were sore afraid like as at this daie manie of the persecuters of the Gospell are constrained to saie that they loose their labour vtterlie in persecuting those that be against the Popish doctrine For the moe of them that be burned and put to death the mo do come away from the vntoward doctrine to the doctrine of the Gospel for the bloud of Martirs is the séed of the church◠Marl. vpon the Apoc. fol. 159. BODIE What a naturall bodie is A Naturall bodie is he that is led by his affections not vnderstanding the things of the spirit of God Tindale What a spirituall bodie is A spirituall bodie is he that is led by the spirit of God How the bodie of Christ is in one place Dardamus did write vnto Saint Austen for the exposition of these words that Christ spake vnto the Thiefe saieng This daie shalt thou be with me in Paradise and wist not how to vnderstand it whether Christ meant that the Thiefe should be in Paradise with Christs soule or with his bodie or with his Godhead Therevpon Saint Austen writeth that as touching Christs bodie that daie it was in the Sepulcher saith it was not in Paradise although it was in a garden that he was buried for Christ he saith meant of a place of ioie and that was not saith S. Augustine in his Sepulcher And as for Christs soule it was that daie in hell and no man will saie that Paradise is there wherefore saith S. Austen the text must néedes be vnderstood that Christ spake it of his Godhead ¶ Héere S. Austen saith plainlie that Christs bodie as touching his manhood was in the graue and as touching his Soule it was in Hell so that while his bodie was in the graue it was not in Paradise For if he had thought that Christs bodie or soule might haue bene in diuers places at once he would not haue said that the text must néedes be vnderstood of his Diuinitie Againe As touching his Manhoode he was in Earth and not in Heauen where he now is when he said No man ascendeth into Heauen but he that descended from Heauen the Sonne of man which is in Heauen ¶ Doubt not saith Austen againe but that Christ our Lord the onelie begotten sonne of God equall with the Father and the same being the sonne of man wherein the Father is greater is whole present in all places as touching his Godhead and dwelleth in the same Temple of God as God and in some place of heauen for the cordicion of his verie bodie Héere S. Austen saith as touching his Manhood he is onelie in one certaine place in heauen and not in manie places at once ¶ The same one man is locall that is to saie contained in one place as touching his manhood which is also God vnmeasurable from the father The same one man as touching the substaunce of his manhood was absent from heauen when he was in earth and so forsaking the earth when he ascended into Heauen but as touching his Godhead vnmeasurable substance he neither forsooke heauen when he descended from heauen nor forsooke the earth when he ascended into heauen which maie be knowen by the most sure word of the Lord which to shew his humanitie to be locall that is to say conteined in one place onelie did say vnto his Disciples I ascend vnto my father your father my God and your God Of Lazarus also when he said I am glad for your sakes that you may beléeue for that I was not there And againe shewing the vnmeasurablenesse of his Godhead said vnto his Disciples I am with you vnto the worlds ende How did he ascend into heauen but because hée is locall and a verie man or how is he present vnto his faithfull but because he is vnmeasurable and verie God ¶ Now may Christ be called a straunger is he departed into a strange countrey séeing he is with vs vnto the worlds end and is among them that be gathered in his name Aunswere Christ is both God and man hauing in him two natures And as man he is not with vs vnto the worlds ende nor is present with his faithfull gathered together in his name But his diuine power spirit is euer with vs. Paule saith he was absent from the Corinthiaris in bodie but he was present with them in spirit So is Christ gone hence saith he and absent in his humanitie which in his diuine nature is euerie where and in these saiengs we reserue to both his natures their properties ¶ A bodie must néedes bée in some place if it be not within the compasse of a place it is no where if it be no where it is not ¶ Doubt not but Iesus Christ as concerning the nature of his manhood is now there from whence he shall come And we may not thinke that his mans nature is euerie where for we must beware that we doe not so stablish his diuinitie to take awaie the vertue of his bodie ¶ Christian people must beléeue that although Christ be absent from vs concerning his bodie yet by his power he gouerneth vs all things For like as when he was conuersant héere in earth as man yet then he filled heauen Euen so being in heauen with his flesh yet filleth the Earth and is in them that loue him ¶ S. Ambrose saith We must not séeke Christ vpon earth nor in earth but in heauen where he sitteth at the right hande of his Father ¶ To goe to his father from vs was to take from the world the nature which he receiued of vs. He is with vs and not with vs. For touching the forme of a seruaunt which he tooke away from vs into heauen he is absent frōm vs but by y◠forme of God he is present with vs. And neuerthelesse both present absent he is all one Christ. ¶ If the word flesh wer both of one nature séeing that the word is euerie where why is not the flesh then euerie where For when it was in Earth then verelie it was not in heauen And when it is in heauen it is not surelie in earth And so sure that it is not in earth that we looke for him to come from heauen ¶ To be conteined in a place and to be euerie where be diuers and contrarie one nature cannot receiue in it selfe two diuers and contrarie things ¶ He is created by nature of his flesh and not created by the nature of his Godhead He is comprehended in a place by the nature of his flesh and not comprehended in a place by the nature of his Godhead ¶ Thus much of this matter gathered out of the workes of I. Frith BOOKE What the booke of life is ANd
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
seconde Chapter to the Hebrewes doth alleadge this vearse of the Prophet to this purpose and intent to proue that Christ tooke the same nature of man vpon him that we haue This is a verie truth that I doe now teach saith Saint Paule Qui sanctificat qui sanctificabitur ex vno omnes that is both he that sanctifieth and they that are sanctified are all of one Christus sanctificat purgat abluat emundat nos nos vero mortales sanctificamor illum per Christum And this Christ which by the morites of his bitter passion doth sanctifie vs and wée which are sanctified be all of one what is that to saie we come all of Adam concerning the nature and vertue of flesh and bloud Christ came of Adam as well as we and that is the cause why S. Luke describeth the pedegrâ—e of Christ after the flesh he beginneth at Ioseph qui putabat illius pater which Ioseph saith Saint Luke was thought to be Christs Father This Ioseph was the sonne of Hely Hely was the sonne of Mathat which was the sanne of Leâ—â— And so he descendeth in order vntill he come to Adam signifieng thereby that Christ concerning yâ— flesh came of Adam as wel as we And that is the thing which S. Paul saith Qui sanctificat et qui saÌ„ctificatur ex vno omnes so they yâ— sanctifie they yâ— be sanctified by Christ come all of one nempe Adamo that is to wit of Adam Propter quam causam Christus non confidetur vocare nos Fratics For the which cause Christ is not ashamed saith S. Paule notwithstanding we be sinners to call vs his brethren according as it is written Narrabo nomen tuum fratribus meis I will set out spread thy name among my bretheren not bretheren only by affection as when Christ saith Mater mea fratres mei hij sunt qui verbum Dei audiunt faciunt but my bretheren because they be made of the same kinde of flesh and bloud that I am my bretheren because they come of Adam as I doe Ric. Turnar ¶ We cannot haue God to be our father vnlesse we acknowledge Christ to be our brother c. Saint Ambrose saith Hée is our Mouth by the which wée speake to the Father our Eie by the which wée sée the Father our right hande by which wée offer vs vnto the Father The lieng of Christ in the Stall expounded Chrisostome saith As Christ was in the Stall so is he now vpon the Altar And as he was sometimes in the womans armes so is he now in the Priests hands ¶ Erue it is that Christ was there Christ is héere but not in one or like manner of being For he was in the stall by bodilie presence vpon the holie Table he is by waie of a Sacrament The woman in hir armes helde him reallie the Priest in his hands holdeth him in a mysterie So saith Saint Paule Christ dwelleth in our hearts and no doubt the same Christ that laie in the Stall It is one and the same Christ but the difference standdeth in the manner of his beeing there For in the stall he laie by presence of his bodie in our hearts he heth by presence of faith Chrisostome saith that Christ heth vpon the Altar as the Seraphins with their tonges touch our lips with the coales of the Altar in heauen which is an Hiperboricall loquution of which Chrisostome is full Bradford in the booke of Martirs How Christ is called the Rocke ¶ Looke Rocke What it is to put on Christ according to the Gospell The putting on of Christ according to the Gospell consisteth not in Imitation but in a new Birth and a new Creation That is to saie in putting on of Christs innorenâ—ie his righteousnesse his wisedome his power his saâ—ing health his life and his spirit We are clothed with the leather coate of Adam which is a 〈…〉 garment and a garment of Sinne that is to saie We are all subiect to Sinne all solde vnder Sinne. There is in vs horible blindnesse ignoraunce contempt and hatred of God moreouer euill concupiscense vncleannesse couetousnesse c. This garment that is to saie this corrupt and sinfull nature we receiued from Adam which Saint Paule is wont to call the olde man This olde man must wée put off with all his workes Ephe. 4. 22. That of the Children of Adam wée maie bée made the Children of GOD. This is not done by chaunging of a garment or by anie lawes or workes but by a new birth by the renuing of the inward man which is done in Baptime as Paule saith All ye that are baptised haue put on Christ. Also according to his mercie hath he saued vs by the washing of the newe birth and the renuing of the holie Ghost Tit. 3 5. Besides that they which are baptised are regenerate renued by the holie Ghost to a heauenly righteousnesse and to eternall life there riseth in them also a new light and a new flame there rise in them new and holie affections as the feare of God true faith assured hope c. There beginneth also in them a new will And this is to put on Christ according to the Gospell Luther vpon the Gal. fol. 167. How Christ first loued vs and not we him Who loued me and gaue himselfe for me ¶ Paule saith héere that first he began and not we He euen he saith Paule loued me and gaue himselfe for me as if he had said he found in me no good will or right vnderstanding but this good Lord had mercie vpon me He sawe me to be nothing els but wicked going astraie contemning God and flieng from him more and more yea rebelling against God taken led and caried awaie captiue of the Diuell Thus of his méere mercie preuenting my reason my will and my vnderstanding he loued me so loued me that he gaue himselfe for me to the ende that I might be free from the Law Sin the Diuell and Death c. Luther vpon the Gal. fol. 82. How Christs corporall presence is hurtfull I tell you truth it is expedient for you that I goe awaie ¶ The corporall presence of Christ is hurtfull vnto men and that through their owne fault For why they are too much addicted vnto it Therefore his flesh must be taken awaie from vs that we maie waxe and increase in the spirite therefore they are farre out of the waie that dreame in the mysticall bread and wine a bodilie presence Sir I. Cheeke ¶ The absence of Christ according to the flesh is profitable to the Church that we maie wholie depend vpon the spirituall power Camerarius How Christ is God by these prooues following First almightie God said let vs make man in our owne Image and after our likenesse Which words no doubt doe signifie vnto vs the Triplicitie of the persons in the Godhead which are thrée distinct in name
iustifieth he God praiseth God Tindale fol. 380 Where the name of Christian began The Disciples at Antioch were the first that were called Christians ¶ They that beléeued in Christ were afore this called Disciples and beganne first to be named Christians at Antioch which name we haue of our Lord Iesus Christ in whom we beléeue and béeing pertakers of his spirite doe reioyce in our saluation purchased vnto vs by him Therfore we must take héede that we doe not by our vncleane conuersation pollute and defile this most excellent name and so giue occasion vnto the heathen for to misreport and blaspheme it Sir I. Cheeke A Christian after the Popes religion After the Popes Catholike religion a true Christen man is thus defined First to be baptised in the Latine tongue where the Godfathers professe they cannot tell what Then confirmed by the Bishop the mother of the childe to be purified After he be growne in yeares then to come to the Church to kéepe his fasting daies to fast the Lent to come vnder Benedicite that is to be confessed to the Priest to do his penance At Caster to take his rightes to heare Masse diuine seruice to set vp candles before Images to creepe to the Crosse to take holie bread and holie water to go on Procession to carrie his Palmes and Candles and to take Ashes to fast the Imber-daies and vigils to kéepe his holie daies and to paie his tiths and offering daies to go on pilgrimage to buie pardons to worship his maker ouer the Priests head to receiue the Pope for his supreame head and to obeie his lawes to receiue S. Nicholas Clarkes to haue his beads and to giue to the high Altar to take orders if he will be a Priest to saie his Mattins to sing his Masse to lift vp faire to kéepe his vowe and not to marrie when he is sicke to be anealed and take the rightes of holie Church to be buried in the Churchyard to be rong for to be song for to be buried in a Friers coate to finde a soule Priest c. Booke of Mar. fol. 44. How the Christian maie warrant himselfe the forgiuenesse of his sinnes Saint Hilarie in his 5. Canon vpon Mathew saith It is Gods will that we should hope without anie doubting of his vnknowne will for if the beliefe be doubtfull there can be no righteousnesse obteined by beleeuing And thus we see that according to S. Hilarie a man obteineth not forgiuenesse of his sinnes at Gods hand except he beléeue vndoubtedly to obteine it And good right it is it shuld be so For he that doubteth is like a waue of the sea which is tossed turmoiled with the winde And therefore let not such a one thinke to obteine anie thing at Gods hand Let such foolish imaginations saith Saint Austen murmure as much as it listeth saieng Who are they How great is that glorie By what desert hopest thou to obteine it I answere assuredlie I know in whom I haue beléeued I know that he of his great goodnes hath made me his sonne I know he is true of his promise and able to performe his word for he can doe what he will And when I thinke vppon the Lordes death the multitude of my sinnes cannot dismaie me for in his death doe I put all my trust His death is my whole desart it is my refuge it is my saluation my life and resurrection the mercie of the Lorde is my desart I am not poore of desart so long as the Lord of mercie faileth me not And sith the mercies of the Lord are manie manie are also my deseruinges The more he is of power to saue the more am I sure to bée saued The same Saint Austen talking with God in an other place saith that he had dispaired by reason of his great sinnes and infinit negligences if the worde of God had not become flesh And anone after he saith these wordes All my hope all the assuraunce of my trust is setteled in his precious bloud which was shed for vs and for our saluation In him my poore heart taketh breath putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but the righteousnesse of thy sonne Iesus Christ. In these two places S. Austen sheweth plainlie that the Christian must not be afraide but assure himselfe of righteousnesse by grounding himselfe not vpon his owne workes but vppon the precious bloud of Iesus Christ which cleanseth vs from all our sinnes and maketh our peace with God S. Barnard in his first sermon vpon the Annuntiation saith most euidentlie the it is not inough to beléeue that a man can haue forgiuenesse of his sinnes but by Gods mercie nor anie one good desire or abilitie to doe so much as one good worke except God giue it him no nor that a man can deserue eternall life by his workes but if God giue him the gift to beléeue But beside all these things saith Saint Barnard which ought rather to be counted a certeine enteraunce and foundation of our faith It is néedfull that thou beleeue also that thy sinnes are forgiuen thée for the loue of Iesus Christ c. CHVRCH What a Church or the Church is To the seauen Churches ¶ A Church is properlie a Companie or Congregation of Christen folkes redéemed by the bloud of Christ which suffer themselues to be ruled by Gods word and are alwaies in this world mingled with the vngodlie vnbeléeuers therefore being knowne onelie vnto God They be preserued vnder the protection of Christ their Shepheard that they maie not perish with this world Therfore wheresoeuer we sée Gods word sincerely preached heard and the Sacraments ministred according to Christs institution it is not to be doubted but ther is some church of God considering that his promise cannot deceiue which is Wheresoeeuer two or thrée be gathered together in my name there am I in the middest of them Marl. fol. 7. If we take the Church in generall it signifieth assembly or companie But when we speake of the Church of God wée take it not onelie for the assemblie and companie of all sorts of people but for a companie and assemblie of men the which God hath chosen from others hath consecrated and sanctified them vnto himselfe in his sonne Iesus Christ by his holie spirit for this cause she is called holie the coâ—â—â—union of saints they be all the true faithfull which by faith are made members of Iesus Christ which is the holie one of holinesse the which hath giuen his holie spirit to his Church to sanctifie it And therefore S. Paule doth call all Christians saints Viret The verie true Church of God is not a felowship gathered in a consent of exterior thing and ceremonies as other politike felowships be but it is a felowship gathered together in the vnitie of faith hauing the holie Ghost within them to
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
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
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
vs not that is to saie marrieth vs not vnto God that we shuld continue vnfruitfull as before but the he should put his séed of his holie spirit in vs as S. Iohn in his first Epistle calleth it to make vs fruitfull For saith Paule Ephe. 2. 8. For by grace are ye made safe through faith that not of our selues for it is the gift of God and commeth not of works least anie man should boast himselfe For we are his workmanship created in Christ Iesus vnto good works which God hath ordeined that we should walke in them Tin fol 59. But who shall glorie of his owne righteousnesse when hee heareth God by his Prophet saieng That all your righteousnes is lyke a most filthy defiled cloath The onely true glorieng therefore is in the faith of the crosse of Christ which excludeth all that glorieng which descendeth of the workes of the lawe Origen in his 13. booke ad Rom. We thinke that a man is iustified by faith without the works of the lawe For because there is one God which iustifieth circumcision of the law and vncircumcision of faith It manifestly sheweth that righteousnesse is not in the merit of man but in the grace of God who without the workes of the law accepteth the faith of them that beleeue Againe In liâ—â— contra Ecudem he saith thus â—unc ergo iusti sumus c. Therefore we are then righteous when we confesse our selues sinners And our righteousnesse standeth not vpon our owne merit but vpon the merit of God Hicrome li. 2. contra Pelag. We be not iustified by works but by faith For the weaknes of the flesh is a let vnto workes but the brightnesse of faith shadoweth the errour of déedes which desâ—rueth pardon of sinnes S. Ambrose â—de Iacobo Cap. 21. For the théefe beléeued and was iustified by the most mercifull God And héere saie not vnto me that he lacked time to liue vprightlie and to doe good workes for I contend not about that but this onelie I stedfastly affirme that onelye faith by it selfe saued him Chrisostome de fide lege How faith is the worke of God Faith is the worke of God and it commeth of God as Saint Iohn saith This is the work of God then you should beléeue in him Saint Paule witnesseth the same saieng Philip. 1 â—9 Not onlie it is giuen to you that ye should beléeue in God but also yâ— ye should suffer for hiâ— sake Of this it is an euident saieug liuing or dead not to haue had faith of theÌ„selues or of their owne might â— power but to haue receiued it of God which giueth faith to whome he wil when he will although S. Paule saith Faith to come by hearing of the worde of God which worde although manie maie heare it yet no man shall beléeue but he to whom God giueth faith and in whom God worketh faith and loue Bibliander vpon the expos of â—ude What faith is without workes What auaileth it my brethren yâ— man say he hath faith wheÌ„ he hath no deeds Can faith saue him ¶ Can faith saue him S. Iames speketh not héere of true faith which by loue is mightie in operation but of the vaine imagination opinion yâ— the vnthankfull people haue of faith and therefore he doth call it dead faith because ther follow no good works of it as there do of the faith that iustifieth in the sight of God To be iustified heere in all the Chapter ouer is to be counted iust that before the world as in Luke 10. 29 and 16. 15. and not to bee made iust in the sight of God So that when he saith was not Abraham our Father iustified through works c. signifieth thus much was not Abraham our Father by his workes declared iust That is did not his workes declare and shew that he was iust and were sure tokens or his righteousnesse it signifieth that Abraham was by his workes made iust before God reputed righteous obteined remission of sinnes for by Faith he came thereby not by workes as witnesseth S. Paule Rom. 4â—2 Tindale Wilt thou vnderstand D thou vaine man that faith without déeds is vaine was not our Father Abraham iustified of his déedes when he offered his son Isaac on the Alter c. ¶ Wheras Saint Iames bringeth that Abraham was iustified by offering his sonne Iâ—â—ac that is cleane contrarie as manie as doe take it First vnto Moses whereas the verie originall is For it is openlie declared Gen. 15. 6. where these wordes were spoken of Abraham Abraham did beléeue and it was reputed vnto him for iustification where there is no word of Isaac for hée was neither yet â—orn nor promised yet must Abraham néeds be iustified for the holie Ghost saith it And when the wordes were spoken vnto him he was at the most but 86. yeares olde as it is declared in the. 16. Chapter verse 16. But when Isaac was promised him by name then was Abraham 99. years olde as it is open in the. 17. Chapter and the yeare after was Isaac borne And when Isaac was borne was Abraham 100. yeare olde as it is plaine in the. 21. 5. Now would I knowe that where that Abraham was iustified from that he was 86. yeare olde till he was an hundred yeare olde you cannot say by offering vp of Isaac for you sée he is not borne D. Barnes Therefore by faith is the inheritaunce giuen that it might come of fauour and the promise might be sure to all the séede ¶ Therefore by faith c. Therefore are ye pronounced righteous by faith by which vnderstand euen the mercie of God receiued by faith that the conscience might be surelie certified of the wil of God and of the promises of the Gospel that is of remission of sinnes of reconciliation or reputation of righteousnesse of the gift of euerlasting life that these things cléerelye be performed which were not possible if the promise shoulde depende and hang on our workes For then shall the conscience be vnsure doubting whether we had works inough whether God would be mercifull whether the law which we haue trangressed would condemne vs c. Now when doubtfulnesse remaineth in vs ther remaineth also fearefulnes by which commeth desperation death for so long as the law sheweth vs the anger of God feare of death cannot be ouercome Therfore must we néeds sticke onelie to faith in the mercifull promises of God surelie certified and they shall be fulfilled although our works haue not deserued the fulfilling of them Tindale Of faith and deeds And how Saint Paule and Iames doe agree therein Ye sée then how that of déeds a man is iustified and not of faith onelie ¶ Ye sée then the a man is iustified c. That is is declared iust is openlie knowne to be righteous like as by the fruites the good tree is knowne to be good otherwise maie not
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
of the truth and haue bene obedient vnto the word If the Religion of our fore-fathers hath bene false or contrarie to the Scriptures wée ought in no wiâ—e to followe Lactan. de Origen erro 2. cap. The Father is greater then I. First I saie that one place of the Gospell is not to be expounded against the whole purpose of the booke which is to teach that the Lord Iesus is Gods naturall sâ—nne and equall to God And sith the Euangelist hath this word Equall plainlie and expreâ—lie they shew themselues mad yâ— would make him to incounter against himselfe Second I say that in that place the Lord Iesus compareth not his substaunce with his Fathers substaunce but compareth his present humble state with the glorious state that he should haue after his Ascension And therefore all the godly old fathers well nigh haue taught these wordes to be spoken of his mans nature which should be forthwith aduaunced to immortall and incorporall glorie by the power of the Father Some Gréeke Writers indéede admit that the Father is greater then the Sonne not because he had greater power or that there is anie difference in their substance essence but in that he is the Father and begetteth the sonne is not begotten of the sonne therefore he maie be said greater The meaning also of these words The Father is greater then I maie be this The end why I trauaile with you is not that you should staie in me and looke no farther but to bring you to the Father as to the last marke that with me ye maie see him as he is whose glorie is more deere to me then mine owne glorie and therefore I séeke it more then mine own and I think that I haue not accomplished mine office vntill I haue brought you to him c. My sonne heare thy Fathers instruction ¶ He speaketh this in the name of God which is the vniuersall Father of all creatures Or in the name of the Pastour of the Church which is as a Father Geneua Heare O ye children your Fathers instruction ¶ He speaketh this in the person of a Preacher and Minister which is as a Father vnto the people Geneua Whosoeuer shall saie to the father or mother By the gifte that is offered by me thou maist haue profite ¶ The meaning is this whatsoeuer I bestow vpon the Temple is to thy profite for it is as good as if I gaue it thée For as the Pharisâ—es in our time saie it shall be meritorious for thée for vnder this colour of religion they raked all to themselues as though that he that had giuen anie thing to the Temple had done the dutie of a 〈…〉 Beza The Father haue eaten sower Grapes and the childrens téeth are set on edge ¶ The people murmured at the chastening of the Lord and therefore vsed this Prouerb meaning that their Fathers had sinned and the Children were punished for their transgressions Read Ieremie 31. 29. Geneua The fathers wickednesse punished in their children There is a double manner of punishing the wickednes of the fathers vpon the children for sometime God sheweth mercie to the children and yet notwithstanding ceaseth not to chastise the vnrighteousnes of their fathers in the persons of their children As for example we see a father that hath gotten much goods howbeit by wicked bargening by subtiltie by craft and by crueltie yet God hath pitie vpon the childe of such a man and what will he doe He will rid him quite and cleane of all those euill gotten goods because they would but bring him to confusion according as it is said that such kind of riches are as wood which in the ende will kindle the fire of Gods wrath Therefore when the Lord meaneth to saue the childe of a wicked man that hath liued amisse he bereaueth him of al the euill gotten goodes as though he should lette him bloud to saue his life that he might not be wrapped in the mischife coruption which his father had drawen vnto himselfe Behold how God punisheth the wickednes of the fathers vpon the children yet ceaseth not to be the sauiour of the children to shew them mercie Sometimes he passeth farther because the fathers haue ben so far out of al squareâ— as they haue led a stubborne froward life God forsaketh their ofspring insomuch yâ— the grace of his spirit dwelleth not with them Now when we be so destitute of Gods guiding we must néeds run into destruction néeds must the mischiefe increase more more Thus we sée yâ— when the children of the vngodly do beare the sins of their fathers it is not only for that God forsaketh them and leaueth them vp to the state of their owne natureâ— but also for that he giueth Satan full power ouer them and letteth him haue the bridle to â—aigne in such houses at his pleasure And when the diuell hath led awaie the fathers and carried them into all naughtinesse their children shall also ouer-shoote themselues into excessiue outrage We see then as now what is meant héere that is to witâ— that when the children of wicked men are 〈…〉 destitute of Gods grace walke after their inordinat◠〈…〉 they must néeds come to greater confusion then their Fathers Cal. vpon Iob. fol. 82. How our fathers did eate the same spirituall meate c. Our Fathers did all eate the same spirituall meate and did all drinke of the same spirituall drinke and then dranke of that spirituall Rocke that followed them which Rocke was Christ. ¶ These words Saint Austen expoundeth saieng What is to eate the same meate But that they did eate the same which we doe Whosoeuer in Manna vnderstoode Christ did eate the same spirituall meate that we doe that is to saie that meate which was receiued with faith and not with bodies Therefore to them that vnderstoode and beléeued it was the same meate and the same drinke So that to such as vnderstoode not the meate was onelie Manna and the drinke onelie water but to such as vnderstoode it was the same that it is now To come and is come be diuers words but it is the same Christ. These be S. Austens words De vtilita poeniten How our fathers were iustified by faith as we are now The fathers were no lesse iustified onely by the faith of Christ then we Wherfore it is written in the booke of Genesis of Abraham that he beléeued and it was counted vnto him for righteousnes Iohn also testifieth that Christ said of Abraham yâ— hée had séene his daie therin reioiced The Epistle to the Hebrewes the 13 chap. affirmeth that Christ was yesterdaie to daie remaineth for euer Wherfore euen as we are said now to be saued not by workes but by the true mercie of God by faith in Christ so was it with the Fathers at yâ— time for they wer iustified by no works but only by faith in Christ. Furthermore what
cast awaye as if anie owner hath cast awaye anie thing the same thing if a man â—eteine when he hath founde it hée committeth not theft But if that thing which is founde be not willinglieâ— cast awaye neither thought to haue bene willlinglie lost of the owner As when a Ring is founde or a Purse or anie such thing which is not wont to bée cast a side the same thing if thou retaine it is theft vnlesse thou kéepe it by thee with a will and minde to restore it againe Wherefore thou must publiklie testifie that thou hast â—ounde those thinges whereby the owner maye come to his owne agayne as it is decréedâ— in the Digestes De furtis In the lawe Fâ—ssus in the Paragraphe qui alienum But if thou kéepe it by thée with the minde not to restore it it is theft Which thing Augustine in the place now alleadged reproueth Pet. Mar. vpon Iudic. fol. 283. FINGER OF GOD. What the Finger of God is GOds finger is the holye Ghost Luke 11. 20. If I cast out Diuells in the finger of God c. Where Luke hath in the finger of God it is in Math. 22. 28. If I cast out Diuells in the spirit of God Gods finger therefore is the holie Ghost FIRST Of the first begotten sonne An aunswere to Helindius the heretike Obiection Our Sauiour Christ was called her first begotten sonne and none sayth Helindius canne hee called first begotten but hée that hath bretheren euen as hée is called the onelie begotten sonne which is the onelye sonne of his Father Aunswere That is not true for euerie onelye sonne is the first begotten although he haue no brethren and therefore in the booke of Numbers the almightie God doth define who or what is the first begotten saieng All that breaketh the matricâ— in all flesh whether it bée of men or of beastes shall bée slaine neuerthelesse the first borne of man thou shalt redéeme Héere the worde of the Lorde doth define what first borne is that is euerie one that openeth the matrice first namelye whether it be onelye begotten or first begotten The Lorde saith not tarrie vnto the sccond be borne but he saith Those that are to be redéemed shalt thou redéeme from the age of a moneth for the value of a moneth namelie for fiue Sickles For if it shoulde haue bene so that he that first openeth the matrice shoulde not be called the first borne vntill he haue bretheren then might some man haue saide I owe nothing vnto the Priest till that he be brought foorth by whome he that is alreadie borne be made first begotten Also in Exodus it is said And at midnight the Lorde smote all the first borne in the lande of Aegypt both of man and beast Now if it be true that none are first begotten but they that haue brethren then the onelie begotten although they were first borne perished not Marl. fol. 19. What is meant by breaking of our first Faith Prima fides is not taken for the vow of chastitie but for the faith we promise in Baptime after the minde of Saint Hierome who wrote on this wise Non sunt digoi fide c. They be not worthie to be beléeued that haue forsaken their first faith I meane Marcion and Basilides These two famous heretikes Marcion and Basilides were not condemned for anie vowe of chastitie but for the refusing of the faith of Christ. Which Saint Hierome calleth the first faith Iewel fol. 170. They haue not onelie done dishonoâ—r to Christ in leauing their vocation but also haue broken their faith Geneua ¶ Looke more in this word Widowe What the first fruits signifie in the lawe In the lawe it was commaunded that of all the increase and fruits of the earth shuld be giuen vnto God the first fruits yea also the first borne of liuing creatures were due vnto him And when Paule maketh mention of the masse or 〈…〉 he alludeth to that which we reade in the 15. Chapter of the booke of Numbers that some part of the lumpe of new dowe was commanded to bée separated for God before that the new bread should be tasted of for thereof were made swéete cakes which were offered vnto God Which thing he therefore caused to be done that men by that ceremonie might vnderstand and of their owne accorde testifie that God is vnto them the giuer and distributer of all fruites Wherefore that oblation increased not the riches of God which are otherwise infinite but also nourished in men a gratefull memorie of benefites receiued As oftentimes Emperours and greate and mightie kings giue vnto some one man a citie or prouince or some certeine dominion with this condition That he shall paie vnto him euerie yeare some thing of small value in the name of a Tribute not that they séeke by that talent to be enriched but that they maie perpetuallie vnderstande and testifie that he dependeth vppon that Prince and that he hath at his handes obteined that dignitie which he nowe enioyeth Moreouer this commoditie had the Common weale by that ceremonie that by such oblations the holie ministrie was susteined whose vse is so great that it ought to be mainteined yea though with great charge Moreouer in all the first fruites was signified Christ the first borne of all creatures and namelie the first fruites of them that rose againe from the dead whereby all the faythfull are sanctified for by first fruites was made holye that which was remaining and left at home to susteine the familie Yea and this manner of offering first fruites was deriued also vnto the Ethnikes for the Uirgins called Vestae offered first fruites vnto their domesticall Gods And as Plutarch telleth in Symposiacis the men in olde time dranke not anie Wine before that they had first offered sacrifice to some God that that which they dranke might not hurt them And at Athens the xi daie of the moneth they offered the first fruites of Wine In all these things wée maie beholde the steppes of that holie institution Although yâ— Ethnikes had with idolatrus superstition violated that which was well instituted At this daye also although the yoke of the Ceremonies of Moses be taken away yet should it be verie well done of vs of our frée and liberall will to offer vnto God the first fruites by giuing them to the poore Pet. Mar. vpon the Rom. fol. 351. The meaning of this place following The first shall be last c. ¶ To be made of the first last is to be excluded and shut out of the kingdome of heauen As in a running game not they that runne first but they that come first to the game winue the game and beare awaie the praise Sir I. Cheeke ¶ Those bée last with God that are first with themselues in their owne opinion and in the estimation of their owne workes And they be first with God that be last with themselues in acknowledging their owne vilenesse
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
his 〈…〉 mitie goodnesse wisdome and power Marl. vpon Iohn fol. 21. GLORIFIE What it is to glorifie God TO glorifie God is to attribute all glorie vnto him and to praise him with heart with mouth with confession and with behauiour Hemmyng How God is glorified in his sonne That the Father maie be glorified in the sonne ¶ The Father is glorified by the sonne when we knowledge and giue thankes that he gaue his sonne to vs to saue vs. Tindale GLOTTONIE What glottonie is NOt in glottonie ¶ By glottonie he meaneth feasts and bankets but not all kinde of feastes but as Ambrose sayth Prodigall feastes which are made either at the coâ—mon charge of euerie one of the guestes or which are made by courses by good fellowes and companions wherein men passe the boundes of all shame For euerie one of the guests thinketh that to be his feast And therefore he dareth both speake and doe whatsoeuer he thinketh good but hée which is bidden to an others table is commonlie brideled with some modestie and shamefastnesse not to presume to speake anie thing that is vncomelie And peraduenture Iob feared least the feast of his children were such manner of feasts and therefore he dailie sacrificed vnto God for them And what is wont to happen at such riotous feasts the head of Iohn Baptist declareth which was giuen to that wanton and dissolute maiden And howe greate the outragiousnesse of men was and especiallie of the elders amongest the Ethniks it maie héereby be knowne for that when they had well dronke they were wont hauing garlands on their heads and minstrels with them to go in banketting from place to place as wanton and young folke to speake and to doe what they lysted so that oftentimes they fell to vncleane acts and to contentions as Paule héere declareth Which thing the Poets haue cunninglie painted unto vs in the feasts of the Centaures and of the Lapothites Pet. Mar. vpon the Rom. fol. 434. GNOSTICI What maâ—â—er of heretikes they were THey were heretikes which with swelling pride that they knew all thinges so termed themselues Some call them Barborites for their beastlie lyfe Some write that they bâ—dded out of the Nicolaites Some other that they sprong out of Carpoerates Epiphanius saith that the Valentinians called themselues Gnostici All women amonge them are common Their sacrifices were too too beastlie as Epiphanius writeth They abhorred fasting saieng it was of the Diuell they said Christ was not born of Marie but reuealed by Marie that he tooke no flesh indéede but according to appearaunce Epiphan haere 26. ¶ They would saith M. Eliote on good Fridaie aboute the Sunne sette assemble men and younge women together not sparing daughter nor sistter after nine moneths passed they met againe in the same place And then they pluked the children newlie borne from their mothers and cutting them in péeces and receiuing their bloud in pottes and cuppes they burned the bodies into Ashes which they did mixe with the bloud and preserued it to put in their meates and drinkes They also affirme that neither the lawe of nature nor lawes made by men were good nor that the vertues were nothing GOD. How there is no God but one THere is none other true and liuing GOD but he that is knowne in Iesus Christ for whosoeuer doth not acknowledge him in Iesus Christ knoweth him not at all All other Gods that men doe call Gods are no Gods all but onlie by the imagination of men And therefore it is that Paule did write to the Ephesians yâ— the Pagans were without Gods For albeit manie by name and by fancie yet notwithstanding they had none indéede séeing they were ignorant of the true God Pet. Viret How God is the sauiour of all men It is in Timothie how God is called the sauiour of all men and especiallie of the faithfull In which wordes this word Thotes that is sauiour is to be taken not as though God giueth to all men saluationâ— but as it signifieth that he preserueth and defendeth all men from manie euills which otherwise the Diuell practiseth against them For so greate is his rage against mankinde that if he were not restrained he would destroie all things he wold suffer no coÌ„monwealth nor church but would bring to naught both goods and all things whatsoeuer pertaine to mans life Wherefore in such sort is God the sauiour of all men in that he driueth awaie so great euils from all men But as touching eternall saluation that is to be vnderstoode of the elect onelie And therefore it is added and especiallie of the faithful For forasmuch as they are predstinate they aboue all other attaine vnto this benefit c. Pet. Mar. vpon the Rom. fol. 307. Who they bee that are without God And were without God in this world ¶ They are without God which either beléeue not that there is a God or if they do beléeue yet doe they not beléeue to be such one as bée is And truelie as manie as are without the true liuing and eternall God it is well said that they are without God Sir I. Cheeke How God is Almightie Some doe thinke God to bée almightie because he can doe all things and then it should follow that he were not almightie For all things he cannot doe He cannot saue the vnfaythfull hée cannot restore virglnitie once violated saith Saint Thomas and also Hierome writing to Paule and Eustachinum He cannot sinne saith Dunce He cannot denie himselfe saith Saint Paule Now if these mens learning were allowed then might not God bee almightie because there is somewhat that he cannot doe But they that are accustomed with the Scripture doth knowe that he is called almightie not because hee can do all thinges but because ther is no superiour aboue him but yâ— he maie do all that hée will and all that his pleasure isto doe that may he bring to passe and no power is able to resist him But he hath no pleasure to make himselfe a lyar nor to make his Scripture false And yet notwithstanding he abideth almightie for he maie doe all things that he will I. Frith How God did forknowe the fall of Adam and yet was not the cause thereof A prudent Father doth foresée by some outward tokens that his sonne will one daie come to an euill ending Neither is he deceiued in his foresight for he is slaine béeing in adulterie But he is not slaine because his Father foresaw that he would be slaine but because he was an adulterer And therefore Saint Austen or whosoeuer it is that was the authour of the second booke De Gentium vocatione Chap. 4. speaking of the murther which Caine committed saith God verilâ—e did fore-knowe to what ende the furie of that madde man would come and yet because Gods foreknowledge could not be deceiued it doth not therevpon followe that necessitie of sinning did vrge the crime vpon him c. S. Austen de
Writers spâ—cifieth the Turkes of them to haue taken their first originall Now marke this wonderfull mysterie and consider therein both the time and storie so shall ye wel perceiue the Holie ghost to meane none other héere by this Gog Magog but the Romish Pope Mahomet with their blasphemous and wicked generations Search the Chromcles and ye shall finde that their beginning were base estate simple before the thousand yeares were fulfilled But after that they grew vp so high by their fained simplicitie and simulate holinesse that they became the two chiefe Monarchs of the earth and so in processe ruled the vniuersall world c. Bale Set thy face against Gog and against the land of Magog ¶ Which was a people that came of Magog the sonne of Iaphet Gen. 10. 2. Magog also heere signifieth a certaine Countrie for that by these two enimies which had the gouernment of Greece and Italy he meaneth the principall enimies of the Church Geneua How Gog and Magog shall be destroied These same things be spoken of Gog and Magog in Ezechiel 38 and. 39. and in Apoc. 20. For Ezechiel saith that Gog and Magog after they haue done their mischiefe in destroieng and slaieng they shall themselues at last be destroied in the mountaines of Israel which albeit it maie be vnderstood of the last iudgement yet I thinke it to signifie the Battailes which the godlie haue and shall haue in this last olde age with the Popish Emperours Kings Turkes which all shall be ouercome in the Hills of Israel that is in the places wher yâ— Church of Christ dwelleth in which the Gospell is preached and receiued and the people trulie in the faith of the Sonne of God one onelie Mediatour call vpon their heauenlie Father For the Pope Turke shall not be ouercome but by the Sonne of God fighting for his Church as ye shall sée it cléerelie in Daniel 12. chapâ— saieng Michael which is Christ the great Captaine shal stand forth for the defence of the peoples children But both in Daniel in Ezechiel they be prophecied manie great destructions which with all our hearts we beséech God to mitigate them Melancthon vpon Daniel GOLDE What is ment by golde siluer and precious stones IF anie man build vpon this foundation golde siluer or precious stones c. ¶ That is if any man prech purely the word of God which is likened to golde siluer precious stones because yâ— as these are not consumed with material fire but rather made more pure euen to yâ— pure word of God suffreth neither hurt nor damage in spirituall fire that is Temptation and persecution Tindale fol. 43. What Gold Frankencense and Mirrhe doe signifie Presented vnto him gifts Golde Frankencense and Mirrh ¶ The Persians manner was not to salute Kings without a present and therefore they brought of that which was most precious in their Countrie whereof euerie one of them offered Geneua ¶ The three wise men that came out of the East anone after Christs natiuitie brought with them these 3. presents Aurum Thus Mirrha Gold to declare that he was a mightie King Frankencense to declare that he was a Priest and should offer vnto the Father vpon the Altar of the Crosse the sacrifice of propitiation for the sinnes of the world And Mirrhe to burie hâ—â— withall For Mirrhe is not onelie a sweete odoriâ—erous thing but also of that nature that it preserueth dead bodies from putrifaction Ric. Turnar GOLGATHA What this word Golgatha signifieth THis word Golgatha is a Chalde word signifieng a head for which the Hebrues saie Gulgoleth of the verbe Galal which signifieth â—o folde or wrap in of the which commeth Galgal a spheare a circle a bowle Gulgoleth is a name foâ— yâ— head because of the roundnesse thereof But this place was without the gate on the North side of mount Sion in the which malefactors were put to death for the which cause the place was counted more reprochfull There would they haue Christ to be crucified that thereby his death might be more odious Marlorate fol. 715. GOOD What Good or Goodnesse is GOodnesse is that as Philosophers saie which all things desire And more larglie or plainlie to declare the nature therof Good things are all such which in respect of vs are either profitable commodious or pleasaunt to our vses All things saith Paule are yours whether it be life or death or Paule or Cephas and we are Christs and Christ is Gods Againe To them that loue God all things worke to good How there is none good but God There is no man good but one which is God ¶ If there be anie goodnesse in vs that haue we of God but God onelie is good of himselfe Sir I. Cheeke ¶ Why callest thou me good c. ¶ Because commonlie they abused this word Iesus sheweth him that he could not confesse him to be good except also he acknowledged that he was God Geneua Of good and euill doings And they that haue done good vnto resurrection of life and they that haue done euill vnto the resurrection of damnation ¶ As if he should saie that they that through faith haue done good workes or by their good workes haue declared their faith shall rise againe vnto life euerlasting But they that haue brought forth the fruits of infidelitie or haue not declared the faith which they fained themselues to haue by good works shal rise againe vnto damnation The good workes then doe not saue nor iustifie but are signes and tokens that a man is iustified Sir I. Cheeke What a good age is There is often mention made in the holie Scripture of a good age And in the 15. chapter of Gen. it is promised vnto Abraham as a certaine excellent good thing And it séemeth to shew two things First a iust place of life so that death should not come vntimelie and strike as it were in tender age Father 〈…〉 end Wherfore it is requâ—â—ed therevnto that the 〈…〉 be sound the bodie not broken with diseases no want of riches the familie countrie and dignitie abiding firme This is iudged a good age Pâ—t Mar. vpon Iudiâ— fol. 55. How the good life of christiaâ— man smelleth in Gods nose The good life of a christian man is 〈…〉 to Gods mouth and spice to Gods nose The odor of a swéete fielâ— which is commended in Gen. 27. 27. The odor of incense in Numery 28. The odor of fragrant waters in Iob. The odor of that Oile which ranne downe Aarons beard of that Oile that Mary shed vpon Christs head The odor of spices and Uine flowers commended in the Canticles the swéete Balme of Ecclesiasticus and the smell of Libanus that Ose speaketh of the smell of Noahs sacrifice the smell of best burnt sacrifice is not the like smell to Gods nose as the smell of a good life rising from a good beliefe for that is Hostia Deo in odorem
GOD And wée béeing regenerate it bringeth vs forth to battaile and vnto good workes Héerevnto Chrisostome addeth the lawe reproueth but loseth not from sinne Grace loseth from sinne and reproueth not The lawe reproueth sinne and increaseth it Grace forgiuing it suffereth vs not to be vnder sinne c. Pet. Mar. vpon the Rom. fol. 134. How this following is vnderstoode And of his fulnesse haue all wée receiued euen Grace for Grace ¶ This sentence is sundrie wise expounded I will first shew you Saint Austens minde These be his words vpon this place That brethren all we haue receiued out of his fulnesse out of the fulnesse of his mercie haue we receiued what Remission of sinnes that we might be iustified by fayth And what moreouer Grace for Grace that is to witte For this Grace whereby we liue of Fayth we shall receiue an other Grace namelie Euerlasting lyfe But what else is it saue Grace For if I shall saie this is due to me I assigne somewhat to my selfe as to whome it is due But GOD crowneth the giftes of his mercie in vs. Thus yée sée Saint Austens meaning to witte that all good giftes and in the ende euerlasting lyfe is not a recompence of our merites but commeth of the frée liberalitie of God because it pleaseth him so to reward his former graces and to crowne his owne gyftes in vs. And so hée calleth faith whereby wée are iustified one Grace and euerlaâ—ing lyfe an other grace verye truelie and godlye to the confusion of the common Idolles Souldiers Other expounding Grace for Grace Grace vppon Grace teach that out of this fulnesse of his sonne GOD gaue to our Fathers vnder the olde Testament the spirite of feare whereby as children vndâ—r a Schoolemaster they were kept in and restrained that they shoulde not stray abroad after fleshlie lusts but be ledde foorth and framed to some goodnesse And in the new Testament hée giueth the spirit of fréedome whereby with more franke and free hearts with more ioifull courage by the motion of the spirit we doe the thing that pleaseth God not that our Fathers were altogether voide of this frée spirit but because of their childlie age they were kept more vnder by feare the spirite was not so richlie larglie giuen to them as to vs I meane vniuersallie touching gods ordinarie disposition For to some speciall person the spirit was larglie giuen and more larglie then it is nowe The exposition of other is that God loueth and fauoureth vs because of the loue and fauour that he beareth to his sonne as Saint Paule writeth That he hath made vs acceptable in the beloued For by nature we are the children of wrath the loue and fauour that we finde in Gods sight is for that of his own goodnesse he hath made vs the members of his most dearelye beloued sonne and so loueth vs as a parte of his sonnes bodie Other thinke that the meaning of these words is that GOD powreth all his graces into the Lorde Iesus and by him conueieth the same vnto vs as by a Conduct pipeâ— I leaue to your choise which of these expositions ye will take B. Traheron By grace vnderstand fauour The meaning is for the fauour that God the Father hath to his sonne Christ hath he receiued vs into fauour So as Christ is beloued of his Father euen so are we beloued for his sake Rom. 5. 15. T. M. ¶ All grace and all that is pleasant in the sight of God is giuen vs for Christs sake onelie euen out of the fulnesse and abundance of the fauour that he receiueth with the father Tindale ¶ Grace for grace That is God doth fauour vs and giue grace to so manie as beléeue in Christ are become his members The Bible note What is vnderstood by grace and peace Grace to you and peace from God By grace héere is vnderstood the fauour of GOD wherewith he fréelie forgiueth sinnesâ— By peace the tranquilitie of conscience prâ—céeding therof Tindale How these words Grace and Truth are expounded But grace and truth came by Iesus Christ. ¶ By grace some vnderstand that that maketh vs amiable and acceptable and getteth vs fauour before God and man By truth they vnderstand true sincere perfect sound and sure righteousnesse Other by grace in this place vnderstand forgiuenesse of sinnes by truth the fulfilling of all the figures and shadowes in Moses lawe in which signification you shall take the words the sâ—nce shall be good and godlie B. Traheron The grace saith Saint Austen which is giuen of the largnesse of God priuilie into mans heart cannot be despised of no manner of hard heart for therfore it is giuen that the hardnesse of the heart shal be taken awaie Wherefore when the father is herde within and doth learne that he must come vnto his sonne then taketh he awaie our stonie heart and giueth vs a fleshlie heart by this meanes he maketh vs his children of promise and the vessels of mercie which he hath prepared to glorie But wherefore doth he not learne all men to come to Christ because that those yâ— he learneth he learneth of mercie and those that he learneth not of his iudgement doth he not learne them These places following are alleadged of D. Barnes against Free will Saint Austen saith that there is no hardnesse of heart that can resist grace Dunce saith that there maie bée an obstacie in mans heart S. Austen saith that grace findeth the heart in hardnesse and obstinacie But Dunce saith that there is a mollifieng that precedeth grace which is called attrition Saint Austen saith when the Father learneth vs within then taketh he awaie our stonie hearts But Dunce saith that we can doe it by the common naturall influence that is wée can dispose our selues of congruence Saint Austen saith how all men be not taught to come to Christ but onelie they that be taught of mercie be taught and if it be of mercie then it is not of congruence by attrition The meaning of these places following For by grace are ye saued through faith ¶ So then grace that is to saie the gift of God and Faith doe stande one with an other to which two these be contrarie to be saued by our selues or by our workes Therefore what meane they which would ioine together things of so contrarie nature Beza And grace for grace ¶ This place is diuerslie expounded Some vnderstand the first grace to be that by yâ— which through faith we receiue remission of our sinnes the other grace to bée lyfe euerlasting the which kinde of Grace is giuen to the faithfull according to the saieng of the Apostle but the grace of God is eternall life Rom. 6. 23. But other some will haue the first to bée that which in the olde Testament was giuen to the Iewes The other to be more copious and large and giuen to all men But the simple sence
to harden GOd is said to harden when he calleth he resisteth making himselfe vnworthie of the kingdome of heauen he doth then permit him vnto himselfe that is he leaueth man vnto his owne corrupt nature according vnto the which the hart of man is stonie which is onlie mollified and made tractable by the onelie grace of God therefore the withdrawing of Gods grace is the hardening of mans hart and when we are left to our selues then are we hardened Bullinger fol. 490. ¶ God is said to harden mans heart when he doth iustly punish his obstinacie and wickednesse by withdrawing his spirite and grace The Bible note ¶ Harden his heart ¶ By returning my spirite and deliuâ—ring him to Satan to increase his 〈…〉 Geneua HEART Where the heart of man is placed THe heart of man is placed on the left side all other beasts in the middle of the â—reast The opinion of all naturall Philosophers is that the first that is formed in man is the heart and the last member that dieth in man How some mens hearts be hairie Plinie saith that some mans heart is hairie which betokeneth hardie couragious and actiue as it was proâ—ed by one Aristodamus which fought against the Lacedemonians and slew thrée hunâ—red with his owne handes and he being dead and opened his heart was found hairie How the heart of man that is poysoned will not burne Sweton and Plinie saith both that if a man die of poyson the heart of that man can not be burned though it be cast into the fire which was proued of Germanicus father to Caligula Of the heart and wombe of God The heart of God the Father signifieth the secret of his wisdome of which he begate his word that is his Sonne without beginning without anie passion Psal. 45. 1. My heart is inditing of a good matter His wombe is vsed in the same signification Psal. 110. 4. Of my womde before the morning starre I begate thée Augustine HART OR STAGGE Aâ— the Hâ—rt being poysoned doth couet the watâ—r so we being poysoned with sinne ought to flie vnto Christ for succour THose that doe write of the nature of beasts doe saie that an Hart among other his peculiar properties hath a great desire aboue all other beasts to the waters and that for thrée causes One is for the quenching of his thirst and that desire is common to him with all other beasts he hath also a naturall desire to the water when he is hot and chafed with the chasing of dogs and that for two causes One the colde water cooleth his heat and refresheth his strength Secondlie the water by the meanes of his readinesse and aptnesse to swimme doth not onelie sette him forward and giueth him a vauntage before the dogs but also doth sometime thereby deceiue the Hounds and sometime defendeth him against the â—ray-hounds So that the Hart being chased and in daunger of his 〈…〉 hearesorteth by and by for hisâ— comfort and defence Ad 〈…〉 aquarum vnto the water springs vnto the Brookes or Riuers Our Hunters I trowe tearme it not to call it the water Springs but they call it the Sound The Stagge saie they got him to the Sound and there the Hounds made a fault and had lâ—st him clearelie had not one olde Hound haue bene which iusâ—â—lie leaped into the water and on the other side tried which waie he was gone and so followed the chase afresh Beside these two great causes why the Hart desireth the water there is yet another as great as anie of the other two but not so well knowen to the most part of men as the other be In Affrike and other hot Countries where many Serpents be there is a naturall enmitie betwéene the Harte and them and as soone as the Hart hath deuoured the Serpent the poyson of the Serpent doth cast the Hart into such a feruent heate that it causeth him to haue a meruailous desire to the water without which the Hart must néede die Such a loue ought all men haue to godlinesse and to runne to God for succour when they be poysoned with the venime of sinne or oppressed with anie kinde of trouble as the Hart hath 〈…〉 runne to the water Springs when he is chased with Dogges or poysoned with Serpents So that they maie saie with the Prophet Dauid As the Hart desireth the water Springs so my soule desireth thée O Lord. Ric. Turnar HARVEST What is vnderstood by this word Haruest THe Haruest is great but the labourers are fewe ¶ The Haruest are the hearts of men prepared to heare the worde as it appeareth by the Samaritanes Iohn 4. 39. Tindale Because the haruest of the earth is ripe ¶ This Haruest is the verie same that Christ willeth to be taried for when he teacheth of the sâ—oling out of the good from the bad Suffer ye them saith he to growe together till Haruest and when Haruest commeth I will saie to the Haruest folke First gather together the Darnell and binde it vp in bundells to be burnt but gather ye the Wheate together in my Barne Mat. 13. 30. Marl. fol. 216. HATE The meaning of this place following HE that hateth his life in this world shall keepe it vnto life eternall ¶ He that can be content to loose his temporall life in this world for Christs sake and his word shall liue for eueâ— As in Maâ—h 〈…〉 Tindale When a man maie hate his neighbour WHen thy neighbour hath shewed thée more vnkindnesse tâ—en God hath loue then maâ—â— thou hate him and not before but must loue him for Gods sake till he fight against God to 〈…〉 the name and glorie of God Tindale fol. 204. HATH 〈…〉 following For 〈…〉 But whosoeuer hath not c. ¶ That is to 〈…〉 He that hath a good heart toward the word of God and a set purpose to fashion his déedes thereafter and to garnish it with godlie liuing and to testifie it to other the same shall increase more more dâ—ilie 〈…〉 the graâ—e of God and Christ. But he that loueth it not to liue thereafter and to edifie other the same shall loose the grace of true knowledge and be blinded againe and euerie daie worse and worse blinder and blinder till he be an vtter enimie vnto the word of God and his heart so hardened that it shal be impossible to conuert it Tindale ¶ He that hath anie thing as he should haue it righâ—lie and vseth it well as he should do the same shal abound and increase more and more in goodnesse and godlinesse But he that hath not euen that he hath shall be taken from him that is he that liueth not according to the knowledge he hath in Gods open word of his commaundements but knoweth the Lords will doth it not shall be depriued of that he hath and turned ouer into blindnesse and darknesse ¶ They that haue a desire of righteousnesse and of the truth shall be more and
indéed namelie that Herod was an enimie vnto the holy man because he was sharplie reprehended of him For Iosephus is deceiued which thought that Herodias was not taken from Philip the brother of Herode but from Herode the king of Chalos his fathers brother for at what time the Euangelist writ the remembrance of the wicked déede was not onelie new but also common in the eies of all men And whereas Iosephus in another place saith that Philip was of a softe wit in consideration and hope whereof there is no doubt but that Herode was the more bold to accomplish his will and to abuse the modestie of Philip not fearing anie punishment Héere is also another probable coniecture that Herodias was rather giuen in Matrimonie to Philip hir fathers brother then to hir great Unckle the Father of hir Graundfather which for age was euen crooked But Herode Antipas héere mentioned and Philip were not bretheren by the mother side but Herode was the sonne of Marthaca the third wife of great Herod and Philip was borne of Clâ—opatra Marl. fol. 307. And when he knewe he was of Herodes iurisdiction he sent him to Herode ¶ This was Herode Antipas the Tetrarch in the time of whose gouernance which was almost the space of 22. yeares Iohn the Baptist preached and was put to death And Iesus Christ also died and rose againe and the Apostles beganne to preach and diuers things were done at Hierusalem almost seuen yeares after Christs death This Herode was sent into banishment to Lyons about the second yeare of Caius Cesar Beza Of Herode Agrippa This man was the sonne of Aristobolus the sonne of the first Herode and was slaine by his Father he was prisoner in Rome in the time of Tiberius and afterwarde in great fauour with Caius Caligula the Emperour of whom he obteined the part of Philip his brother and the name of a King Afterward the Lande also which Herode Antipas had he obtained of Claudius Samaria and Iewrie And by this occasion was whole Iewrie subiect againe vnto one mans Domion The Apostle Iames the greater was put to death by this Herode the which is mentioned in the 12. chapter of the Actes He raigned seauen yeares Carion About this time Herode the king stretched out his hande c. ¶ This name Herode was common to all them yâ— came of the stocke of Herode Ascalonites whose surname was Magnus But he that is spoken of héere was nephew to Herode the great sonne to Aristobolus and father to that Agrippa who is spoken of afterward Beza What the Herodians were The Herodians were they of the Iewes which thought that Herode was Christ and applied vnto him the Prophecie of Iacob Gen. 49. 10. The Scepter shall not depart from Iuda c. Which is veriâ—ied in none other but in Christ. Epipha li. 1. tom 1. haeres 20. HEAVEN Of the opening of heauen WHere the Heauens opened c. ¶ That is where there were mysteries opened from Heauen Steuen also the first Martyr sawe the Heauens open Iesus standing on the right hand c. Act. 7. 56. So are the Heauens open in the faith of the beléeuer that he séeth God in his glorie The Heauens are counted in the Scripture to be opened when a manifest Uision reuelation signe or token is shewed of God vnto man Math. 3. 16. Mar. 1. 10. T. M. HIDE What the hiding of Gods face is ANd will hide my face from them ¶ To Hide his face is as much as not to heare and to take awaie the tokens of his kindnesse as when he giueth no care to vs or our praiers nor sheweth vs anie token of loue but setteth before our eies grieuous afflictions euen verie death As in Iob. 13. 20. Math. 3. 4. T. M. I will hide c. ¶ That is I will take my fauour from them As to turne his face toward vs is to shewe vs his fauour Geneua HIENA Of the propertie of this beast WHat peace is there betweene Hiena and a Dog ¶ Hiena is a wilde beast that counterfaiteth the voice of men so inticeth them out of their houses deuourâ—th them Geneua ¶ That is with a sinner that returneth continuallie to his sinne againe as a Dogge to his vomit Or â—ls after the other Translation Hiena is a subtile beast watching about shepherds folds reseÌ„bling a mans voice lerning certain names doth cal them forth and so destâ—â—ieth them whose nature is contrarie to the dogge which is a kéeper of the folde and friendlie to men The Bible note HYMENEVS Of this mans opinion HYmeneus and Philetus saide that the resurrection was alreadie past HIGH PRIEST How the high Priests office was diuided WHen Annas and Caiphas were high Priests ¶ By the law there should haue ben but one high Priest but corruption of the time by reason the Romanes had rule and the briberie of Caiphas brought to passe that the office was diuided The Bible note ¶ Ther could be by Gods law but one sacrificer at once But because of the troubles that then reigned the office was so mangled by reason of ambition and briberie that both Caiphas and Annas his Father had it diuided betwéene them Geneua How euerie Bishop is called by the name of high Priest The safetie of the Church hangeth vpon the dignitie of the high Priest Which authoritie S. Hierome in that place doth attribute to the Bishop of euerie Diocesse Hierome con Luci. Tertulian saith The high Priest that is the Bishop hath authoritie to minister Baptime Tertulian de Baptismo Augustine saith Quid est Episcopus c. What is a Bishop but the first Priest that is to saie the high Priest August questionibus de vtroq Tes. Euagrius calleth â—â—phemius and Gregorius the Bishop of Antioch SuÌ„mos Sacardotes the highest priests Ruffinus calleth Athanasius yâ— Bishop of Alexandria Pontificem marinum the greatest or highest Bishoppe By these I trust saith M. Iewel it maie appere that the title or dignitie of the highest Priesthood was generall and common to al Bishops and not onelie closed vp and mortified onelie in the Pope Iewel fol. 526. HILL What is meant by this Hill VPon the hill shall be taken awaie the side vale c. By this hill is meant the hill of Syon By which is signified the Church There wil yâ— Lord iudge deliuer vs from al our enimies By the vale and couering vnderstand sinne wherein all men are founde guiltie Rom. 3. 23. All men haue sinned c. From it hath the Lord deliuered all men which beléeue that he hath fréelie done it of his owne mercie for Christs sake not for their deseruings Rom. 3. 24. T. M. HIN What manner of measure it was WIth the fourth part of an Hin of beaten Oyle ¶ A Hin was a measure of Liquid things conteining 12. Logins and one Login was so much as would receiue sixe Egges
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
euermore since the beginning of the world commaunded all inuocation all praiers all supplications all hope and confidence of helpe either bodilie or Ghostlie to be put whollie and onelye in him the onelie fountaine of life grace goodnesse health or plentie and whatsoeuer we haue Therefore it séemeth to be a dangerous sentence to saie O Iacob this is the generation of them that séeke thy face To the vtter auoiding of this inconuenience ye must note yâ— by this word Iacob is not vnderstood yâ— person of Iacob the Patriarke which was the son of Isaac â— brother to Esau but by this word Iacob the Scripture doth customablie vnderstand the whole family the whole household and the congregation of Gods people which in their manners and liuings doe follow the steppes of Iacob which according to his name was a mightie wrastler against all worldly wayes and lewde lusts of the flesh To proue that this word Iacob doth signifie all the whole people of God we haue to witnesse beside the words of the Prophet in diuers places of yâ— Psalm the manifest words of the Prophet Esa. 44. 1. Audi Iacob seruus meus Israel quem elegi c. Hearken O Iacob my seruaunt and O Israel whom I haue chosen thus saith the Lord thy fashioner and â—ormer thy helper and protector from the womb of thy mother I wil poure my spirit vppon thy seede and my blessing vppon thy stocke so that this man shall say I am the Lords and another shall call in the name of Iacob Certaine it is that these words were spoken many hundred yeares after Iacob the Patriarke was departed out of this lyfe So that the Prophet héere by the name of Iacob and Israel which was all one man vnderstandeth all the Congregation of Gods people whome he biddeth to be of a good chéere and in the Lord to ioye in this lyfe for vpon all the seed of Iacob that is vpon all faithful people that do follow the fashioÌ„ of Iacob in faith purenes of life god promiseth to poure vpon them their seede his holy spirit so that this man in this corner shall say I am the Lords another man in another corner shall call on the name of Iacob that is in the name of the same God that Iacob called on which is the father of our Lord Iesus Christ. This is inough to teach that by this one word Iacob is vnderstood all the faithfull flocke people of God which doe séeke the face of Iacob when they doe follow the steppes of Iacob in good liuing Ric. Turnar Of Iacobs lye to his father And Iacob said to his father I am Esau thy first begotten sonne c. ¶ Although Iacob was assured of this blessing by faith yet he did euil to séeke it by lyes and the more he abuseth Gods name therevnto Geneua ¶ This subtill dealing of Rebecca and Iacob with Isaac considered by it selfe is altogethers blame-worthy but if it be referred to the will of God and setting foorth of his decrée it is commendable The Bible note ¶ Some to excuse Iacobs lye saith thus Though Iacob was not the person of Esau yet in office and dignitie he was because he had obtained the birth-right So doth Christ say that Iohn was Helias because he came in yâ— persoÌ„ spirit of Helias Lyra Of Iacobs wrastlyng with the Angell When Iacob was afraid of his brother Esau and had praied to God he would deliuer him out of his hands God to comfort Iacob and to declare vnto him that he should not feare his brother Esau caused an Angell in the likenesse of a man to wrastle with him till it was day and could not preuaile against Iacob till he exercised a poynt aboue mans strength which was that he smote Iacob vnder the thigh wherewith the sinow of Iacobs leg shranke Then said Iacob I will not let goe my hold vntill thou blesse me What is the name said the Angell Iacob sayd he Well said the Angell thou shalt be called Iacob no more but thy name shal be Israel that is by interpretation a man that séeth And because thou hast wrastled with me which doth represent the person of God and hast preuailed feare not but thou shalt preuaile against men By this mystical wrastling he was ascertained that he should ouercome his brother Esau. As euermore at length the good men shall ouercome the bad R. Turn What the seede of Iacob is All men that doe wrastle fight manfully against the flesh the world and the diuell shall at length of Iacobs wrastlers be made Israelites that is the perfect séers of God in ioye and blisse euerlasting with Iacob All such spiritual wrastlers because they follow the steps of Iacob otherwise named Israel are called Semen Israel the séede of Israel Turnar How God beholdeth no sinne in Iacob He beheld no wickednesse in Iacob nor saw Idolatrie in Israel ¶ There is no people without sinne neither yet Israel but God looketh not on it he waxeth not angrie in the ende he auengeth it not according as it deserueth but amendeth it by his grace T. M. Of the finding of Iacob in Bethel ¶ Looke Bethel The vnderstanding of this place following The name of the God of Iacob defend thée By the God of Iacob or Israel is vnderstood the God of the whole stocke progenie and ofspring of Iacob or Israel and farther of all the people of the Lord as in Esay 44. 1. The cause why is that Iacob which as ye read Gen. 35. 10. was after called Israel was father to the twelue patriarks of whom the twelue tribes the whole people of Israel descended T. M. I AM. The meaning of this place following I Am that I am or I will be that I will be ¶ I will bée that I will be I am as some doe interpret it which is I am the beginning and ending by me haue ye all things and without me haue ye nothing that good is Iohn 1. 3. T. M. I am that I am ¶ The God that euer hath bene am shall beâ— the God almightie by whom all thinges haue their beeing and the God of mercie mindfull of my promise Apoc. 1. 4. IAMES Why he was called the Lords brother IAmes the Lords brother ¶ He was called the Lords brother for kinred sake for he was borne of Marie and Cleophe who was sister to Christs mother D. Heines Of the death of this Iames. Clement saith that he was cast downe from the pinacle of the Temple and being smitten with the instrument of a Fuller was slaine Booke of Mar. fo 53. Of the death of Iames the brother of Iohn ¶ This Iames saith Clement when he was brought to the tribunall seate he yâ— brought him was the cause of his trouble séeing him to be condemned and that he should suffer death as he went to execution he being moued therwith in heart and
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
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
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
at the last baptised him and sawe such towardnes in the man that hée committed vnto him the ouersight of a certeine cure in the Lords behalfe The young man being now at libertie it chaūced certeine of his old companions and familiars to resort vnto his companie who being idle dissolute and wicked persons enticed him to all mischiefe insomuch that at the last he became as head and captaine among them in committing all kinde of murther and felonie In the meane time it chaunced Iohn to come into that quarters méeting the Bishop required of him the pledge that he left with him The Bishop was now so amazed that he could not tell what to aunswere Then Iohn perceiuing his doubting said It is the young man the soule of our brother committed to your custodie which I require Then y◠Bishop with great sorow wéeping said he was dead By what death quoth Iohn◠He is dead to God quoth the Bishop for he is how become an euill man the head Captaine of theeues which doth frequent this mountaine When Iohn the Apostle heard this he rent his clothes for sorrow and rode in al hast toward the place where the young man lay and by the way was taken with théeues Then sayde Iohn to the théeues for this cause came I hether therfore bring me to your Captaine And being brought vnto him the young man béeing all armed began at the first to looke féercely vpon Iohn but comming to the knowledge of him he was striken with great confusion and shame and began to flée but Iohn following sayd My sonne why doest thou flée from thy Father An armed man from one naked a young man from an olde man haue pitie vpon me my sonne for there is yet hope of saluation I will answere for thee vnto Christ I will die for thée if néede be as Christ hath dyed for vs. I will giue my life for thée Beleeue me Christ hath sent me The young man hearing stoode still cast downe his weapon sorrowed out of measure for his offence And Iohn comforting him in Christ and in the sweete promises of saluation for his sake neuer left him vntill he had restored him vnto the congregation againe and made him a great example and triall of regeneration and a token of the visible resurrection The booke of Mar. fol. 56. How this Iohn is called a barbarous fellow Numenius an Heathen Philosopher when he had read the beginning of Iohns Gospell burst out into these words I pray God I die and if this barbarous followe haue not comprehended in few words all that our Plato prosequuteth in so manye words He calleth him barbarous because he was an Hebrew and in his writing leaueth traces of his mothers tongue and followeth not curiously the finenesse properties of the Gréeke manner of speaking but he graunted vnto him as much knowledge as the most famous Philosopher and father of all learned wits Plato had and more shortnesse in writing which is more commendable in a writer of graue matters Writers of histories shew many wonderfull things of this Iohn as that he was put in boiling oyle and came out againe vnhurt c. But it shal be sufficient for vs to knowe and consider that he was one of the most excellent singular and speciall Apostles and therefore a méete witnesse of the Lord Iesus B. Traheron IONA The interpretation of this word Iona. THou art Symon the sonne of Iona. ¶ Whereas our text hath the sonne of Iona Noinus readeth it the sonne of Iohn and not of Iona to the which agréeth this place Symon Iohanna or Symon the sonne of Iohn louest thou me But it is likely that the father of Symon was called Iochanan wherevpon the letter of Asperation being altered out of his place s. put to the end came Iohannes the which also afterward being made short became Iona. And Iochanan or Iochana doe signifie that which we call in English Iohn and is as much to say as Grecians Marl. vpon Iohn fol. 37. IOSAPHAT Of his supreme gouernement HE sendeth out Preachers throughout all Iewrie ¶ Héere is declared saith Lyra how he instructed his people to wit by the Priests and Leuits whom he sent to this purpose with them certeine of his Princes to moue the people to obedience and to punish the rebellious if they shoulde finde anie I. Bridges fol. 265. And Iosaphat appointed in Hierusalem Leuits and Priests and families of Israel that they might giue iudgement and iudge the cause of the Lord to the inhabitants therof c. And he commaunded them saieng Thus shall ye do in the feare of the Lord faithfully and with a perfect heart in euery cause that shall come vnto you and your brethren that dwell in their Cities betweene bloud and bloud betwéene law and precept statutes and iudgements ye shal iudge them and admonish them c. Wherevpon saith Lyra Hic ordinatur c. Héere is ordeined the gouernement of the people in difficult causes which could not well be cut off without recourse had to Hierusalem according to the which is commaunded Deut. 17. 8. where it is said If thou shalt perceiue the iudgement before thée to be difficult and doubtful arise and get thée vp to the place which the Lord shall choose c. And therefore Iosaphat appointed Iudges there to determine such difficult matters wherefore it followeth euerie cause which commeth vnto you c. Wheresoeuer the question is if it be of the lawe so farre forth as perteineth to the commaundementes of the tables if it bée of the preceptes of the tenne commaundementes as it were certeine conclusions picked out If it be of the Ceremonies so farre forth as perteineth to ceremonial matters of iustifications that is to say of iudiciall matters wherby iustice is to be conserued among men ¶ Thus is there no part ecclesiasticall or temporall exempted from the ouersight care direction and appointment of the King I. Bridges fol. 272. IOSEPH Of Ioseph the husband of Marie THen Ioseph her husbande beeinge a iust man c. ¶ Upright and fearing God and therefore suspectinge that she had committed fornication before shée was betrothed woulde neither receiue her which by the lawe should be married to an other neither accusing her put her to shame for her fault Geneua Of the equall way that Ioseph the sonne of Iacob deuised for the Aegyptians in the time of dearth That Ioseph brought the Aegyptians into such subiection woulde séeme vnto some a very cruell déede howbeit it was a very equall way for they paied but the fift part of that the grew of the grounde and therewith were they quite of all duetyes both of rent custome tribute and tolle And the king therewith found them Lordes and all ministers and defended them We now paye halfe so much to the Priest onelye beside their craftie exactions Then paye we rent yéerely though ther grow neuer so little on
of strength for it must come from heauen and not from the strength of reason It must also make me beléeue that God the maâ—er of heauen and earth is not onely a Father but also my Father yea and that through the fauour that Christ hath purchased me from the which fauour neither heauen nor earth tribulation nor persecution death nor hell can deuide me But to this sticke I fast that he is not alonely my father but also a merciful father yea and that vnto me mercifull so mercifull that he will not impute my sins vnto me though they be neuer so many nor so great so long as I hang on the blessed bloud of Christ Iesus and sinne not of malice but of frailtie and of no pleasures D. Barnes How Cornelâ—us was iustified Cornelius a Gentile did great almes and praied vnto God alwaies vnto whome the Angell spake on this maner Thy praier and thine almes are come vp into remembraunce in the presence of God Of this text some doe gather that his good workes did helpe to Iustification The solution The Holy ghost hath openly declared himselfe there for he saith that this Cornelius was a deuout man and one that feared God How could this be without that God had taught him inwardly by Faith Yea how could he know God and that deuoutly but by faith Ergo he was iustified before God by his Faith but the world knew not his Iustification And therefore the Holy ghost doth declare his inward Iustification when hée saith that he was deuout and feared God And also doth showe openly the fruits of his Iustification when he saith that he did Almes Moreouer you haue there that the Holy ghost fell on them afore they were baptised in water the which declareth openly that they were iustified before God This well declareth in your owne lawe whose words be these Cornelius Centurion being yet an Heathen man was made cleane by the gifte of the Holy ghost afore all good workes for he was an heathen man D. Barnes ¶ Looke more in Cornelius Iustified by grace what it meaneth Are iustified fréely by his grace ¶ This saieng doth S. Ambrose expound on this wise They working nothing nor acquiting him any whit are iustified by Faith alone by the gift of God This word Fréely although many be therewith offended is also euidently expressed by Paule himselfe in these words Fréely without the lawe without workes it is a gifte and such lyke which thou maist marke for they are all one with this foresaid exposition of S. Ambrose By Faith alone we are iustified which saieng signifieth thus much onely by the beliefe wherewith we beléeue that the mercie of God graunted in Christs bloud doth saue vs are we proâ—ounced righteous The word alone exclude the workes not that thou shouldest not doe them for vnto all good workes commaunded in the Scripture art thou bound and called to walke in them and must earnestly studie and indeuour thy selfe to leaue none of them vndone but that thou shouldest in noâ— condition thinke that thou art thereby iustified or made righteous before God Tindale How this place following is vnderstood The doers of the lawe shall be iustified ¶ So must it bée vnderstood saith S. Austen that we may knowe that they can no otherwise be the doers of the lawe except they be first iustified not that Iustification belongeth vnto doers but that Iustification doth procede all manner of doing ¶ Thus by the minde of S. Augustin we see that Iustification is first giuen that men might be able to doe the workes of the lawe This is also the exposition of the common glose D. Barnes Against those men which doe say they iustifie others Bretheren saith S. Austen we haue Iesus Christ our Aduocate with our Father he is the forgiuenesse of our sinnes he that helde this was in no heresie he that helde this was in no schisme For whereof came the schismes Truly when men do say we be iust when men do say we do sanctifie them that be vncleane we do iustifie the wicked we do pray and we doe obtaine But what saith Iohn If a man doe sinne we haue an Aduocate with the Father Iesus Christ c. ¶ Thus saith he by which words he did no more touch the Donatists then hée should now a dayes if he were a lyue gall them which doe so much chalenge to themselues all the authoritie in the Church to sanctifie and to iustifie men and doe for filthie gaine set the same also ouer vnto others Mus. in his Com. pla fo 224. How God doth iustifie vs. We said in the first Article of the word of iustifieng that to be iustified is as much to say in this matter according to yâ— meaning of the Scripture as to be acquited by grace from sinne to be taken for iust Therefore God doth so iustifie vs that hee forgiueth our sinnes he hideth them doth not charge vs with them any more but doth rather impute Iustice vnto vs not ours which is none but the Iustice of his Sonne our Lord Iesus Christ. And by this imputation of Iustice he maketh vs saued and blessed So the Apostle doth foure times set forth this Iustification to the Romanes least we should séeme to bring any thing with vs of our owne Lyke as Dauid saith he doeth expresse the blessednesse of yâ— man to whom God imputeth righteousnesse without workes saieng Blessed be they whose wickedness be forgiuen and whose sinnes be hidden Blessed is the man to whom God doth not impute sinne It appeareth verye well that the Iustification which is imputed by grace without works is the forgiuenesse of sinne the help vnto saluation For where as he might haue said Blessed hée they whome God doth iustifie without workes he saith Blessed â—e thou whose sinnes be forgiuen and whose sins be hidden Blessed is the man to whom God doth not impute sinne Muscul. fo 225. Iustifieng of the vngodly But beléeueth on him that iustifieth the vngodly ¶ God is said to iustifie the vngodly because he pardoneth his sinnes and of a wicked man maketh him good The Bible note ¶ Which maketh him that is wicked in himselfe iust in Christ. Geneua Of two manner of Iustifications There is two manner of Iustifications vnderstood in holye Scripture the one before God the other before man Of Iustification before God it is truly said of S. Paule Rom. 4. 3. Credidit autem Abraham c. Abraham beléeued God and it was imputed vnto him for righteousnesse And of Iustification before men S. Iames speaketh in the 2. chapter of his Epistle verse 21. Abraham pater noster c. Was not our father Abraham iustified through workes when he had offered his sonne vp vpon the Altar c. And yâ— he so ment appeareth by his very words which followeth within few lines after thus Credidit autem Abraham c. Abraham beleeued God it was reputed vnto him for righteousnesse he was
alone till either God himselfe did strike them or stirred vp by some especiall or extraordinary means some forreine or domestical persecutor of them Thirdly this maketh nothing to proue that those kings whom the Pope taketh vpon him to pronounce they be no kings are no longer kings except he will make himselfe God yea and aboue God too For although God say they reigne not by me yet he calleth them kings but the Pope calleth them vsurpers that reigne not by him I. Bridges fo 1056. Of two kinges the one secceeding a good Father the other a wicked Manasses being at the age but of xii yeares when he succéeded that godly king Ezechias his Father was no sooner entered into his kingdome but the false Prophets of Baal for lacke of good gouernours so be witched and so farre seduced him that he vtterly forsooke all his Fathers wayes to mainteine idolatrie witchcraft sorcery and such lyke wickednesse which turned not only to his owne perdition but also to yâ— vtter desolation of Hierusalem and Iuda for beholde sayth yâ— Lord Because Manasses hath done such abhominations c. I will bring such euill vpon Hierusalem and Iuda that who so heareth of it his eares shall tinckle and I will wipe out Hierusalem as a man wipeth a dish and when he hath wiped it turneth it vpside downe Iosias on the other side being of the age but of viii yeares when he succéeded wicked Amon his Father was no sooner entred into his kingdome but through the speciall grace of God good gouernours did that which was right in the sight of the Lorde and walked in the wayes of Dauid his fore-father and bowed neither to the right hand nor to the left Wherfore God sayd to him by his Prophetesse Because thine heart did melt and because thou hast humbled thy selfe before me the Lord when thou heardest what I spake against this place c. Beholde I will receiue thée vnto thy Fathers and thou shalt be put into thy graue in peace and thine eyes shall not sée all the euills which I will bring vppon this place These two were both of them young kings and immediate successours the one of Ezechias who had extirped idolatrye by the roots the other to a worshipper of false Gods otherwise also a wicked man And yet Manasses through peruerse in intifers fell from GOD to all naughtinesse And Iosias being younger of age then hée did by the helpe of godly and faithfull Counsailours apply himselfe to all godlinesse and thereby prospered N. V. Tokens of a wicked king or kingdome The signes or manifest markes of a wicked king of kingdome are these to teach and suffer to be taught anye doctrine contumelious iniurious blasphemous against God An other to kill the faithfull good preachers and professours of Gods word and to take away the Scriptures the foode of their soules from the simple and poore thirsting for the word of their saluation c. Melancthon vpon Daniel How a Kings word must stand A saieng there is among men that the wordes promise and oth of a king should stande and so it ought indéede in case it bée true lawfull and expedient else were it much better to bée broken then kept Dauid made a solempne oth to slay Nabal and to destroye all that perteined vnto him but he neuer performed that oth and yet he was a king He put vp his swoorde againe sayth Bede and neuer repented him of any fault done Homeli 45. Precepts that Hermes the Philosopher giueth vnto kings If a king be negligent in searching the workes of his enimyes and the hearts and wills of his subiects he shall not long be in suretie in his Realme ¶ The strength of a king is the friendship loue of his people ¶ The most secrete counsell of a King is his conscience and his vertuous déedes are his chiefest treasures ¶ Ye Kinges remember first your King the gouernour of all And as you would be honoured of your subiectes so honour you him ¶ Use no familiaritie with no wicked person ¶ Trust none with your secrets before yée haue proued him ¶ Sléepe no more then shall suffice the sustentation of your bodyes ¶ Loue righteousnesse and truth ¶ Embrace wisedome ¶ Féede measurablye ¶ Rewarde your trustye friends ¶ Fauour your communaltie considering that by it your Realmes are mainteined ¶ Loue learned men that the ignoraunt thereby may bée encouraged to learning ¶ Defende the true and iust and punish the euill dooers that other monished thereby maye flée the lyke vices ¶ Cutte off the stealers hande ¶ Hang vp the théeues and robbers that the high wayes may bée the surer ¶ Burne the Sodomits ¶ Stone the adulterers ¶ Beware of lyars and flatterers and punish them ¶ Suffer not the swearers to escape scot frée ¶ Uisite your prisoners and deliuer the vngultie ¶ Punish immediatlye such as haue deserued it ¶ Followe not your owne wills but be ruled by counsell so shall you giue your selues rest and labours to other ¶ Be not too suspitious for that shall hâ—th disquiet your selues and also to cause men to 〈…〉 from you KINGDOME What the Kingdome of Heauen is THE Kingdome of heauen is nothing else but a newnesse of lyfe by the which GOD doth restore vnto vs a hope of euerlasting blessednesse Marl. vpon Math. fol. 40. An exposition of this place following Lette thy kingdome come ¶ That is that we which before haue serued the world héereafter may come vnder the dominion of Christ as he promiseth Math. 25. 34. ¶ Or thus séeing that thou art ouer all make all to know thée and make the kinges and rulers which are but thy substitutes to commaunde nothing but according to thy worde and to them make all subiects obeye Tindale How the Kingdome of God is taken two wayes And speaking of the Kingdome of God ¶ The Kingdome of God is taken two manner of wayes First it is taken for that blessedfull lyfe and for that euerlasting felicitie which we shall enioye after this mortall lyfe Secondlye when by the preaching of the Gospell the heartes of the godlye are prepared and made the temples of the holye God It is sayde and that right well That God doth reigne in the hearts of the godly through fayth innocencye and purenesse of lyfe Of this Kingdome did Christ speake of vnto his Disciples Sir I. Cheeke The exposition of this place following Thou art not farre from the kingdome of GOD. ¶ That is thou hast the true knowledge of the lawe and lackest nothing but fayth and trust in me by which onely commeth euerlasting lyfe The meaning of this place following There bée some of you that stande heere which shall not taste of dâ—ath till they sée the Kingdome of GOD. ¶ This kingdome of God which Saint Marke in the. 9. Chapter verse â— writeth to come with power is the kingdome of Christ which some of them did then sée which
were Peter Iames and Iohn which sawe in the Clowdes the glorye of Christ transformed and heard the testimonie and witnesse of the Father of heauen of Moses and Helias for then did all those abundantlye testifie that Christ was a king and the sonne of God Tindale How the kingdome of God is within vs. For beholde the kindome of God is within you ¶ The kingdome of God is to loue God with all thy heart and to putte thy whole trust in him according to the couenaunt made in Christ and for Christs sake to loue thy neighbour as Christ loued thée and all this is within thée Tindale How Christs kingdome is not of this world My kingdome is not of this world ¶ That is my kingdome is not a worldly kingdome that consisteth in strength in harnesse in men in sword and in subduing of wordly thinges but my kingdome is spirituall which is in the heartes of the faithfull that are ruled not by the swoorde but by the Gospell Tindale ¶ Quasâ—â—ecepti estis c. As though he should say ye are deâ—eiâ—ed for I hinder not your gouernement in the world And so sayth Lyra Non querit c. He séeketh not the temporall gouernement of this worlde c. My kingdome is not from 〈…〉 that is to say so farre as to get these temporall things But against this seemeth that which is spoken in the Psa. 46. God is the king of all the worlde but he is verie God as he is very man therfore his kingdome is of this world we must say that according to the veritie of his diuinitie all things are subiect to Christ notwithstanding so farre as apperteineth to his humanitie he came not in his first comming to gouerne temporally but rather serue and sufferâ— and 〈…〉 appeareth that he sufficiently excludeth that that was layd to his charge of vsurping the kingdome of lewrie because there was no question of him but in that he was man and for the present state that he was in which apperteyned to his first comming I. Bridges fol. 1012. ¶ Nihil deâ—ique monstrauit c. He neuer shewd any such thing He neuer had souldiers 〈…〉 princes nor horses nor burden of mules nor anie such thing about him but he â—â—ad his lyfe humbly and poore carrieng about with him 12. â—ase men according to his diuinitie all things wer subiect vnto him Howbeit as touching his humanitie in his first comming he came not to rule temporally and to reigne but rather to serue suffer Whervpon he denieth not yâ— he is a king but rather graunteth it Because according to the truth he was king of kinges But yet to take away occasioÌ„ of escaping he tempereth his answere saieng that he séeketh not the temporall dominion of this world because his kingdome is not of this world so far as touching the séeking hauing these temporall things And therfore his kingdome was neither against the Iewes nor yâ— Romanes nor hindred their authoritie because they onelye regarded an earthly kingdome yâ— is of this world as though he said vnto theÌ„ ye are deceiued I hinder not your Empire in this world least vainely ye shuld feare rag 〈…〉 but come ye to yâ— heauenly kingdome by beleeuing that is not of this world to the which by preaching I inuite you Christ sayd My kingdome is not of this world But yet notwithstanding many prelates which are his Uicars some in their dooing do say the contrarie in pompe making themselues equall to Princes or rather excéeding them I. Bridges fol. 1014. KISSE The vnderstanding of this place following KIsse the Sonne so readeth the Hebrewe It is a figuratiue speach in which by the signe is vnderstoode that which is signified thereby for by the kisse of the kinges hande euen now a daies in many countries do the subiects testifie that they will be in the faith and power of a king He calleth him Sonne because he before brought in the Father saieng Thou art my sonne c. The Gréeke readeth Receiue instruction or bée learned meaning thereby that they shoulde submit themselues vnto the king Christ and receiue his instruction and chastening T. M. KNOVVLEDGE The meaning of this place following AND I knewe mine ¶ In this hée commendeth his loue towardes vs. For knowledge commeth of loue and bringeth also with it a care The Lorde knoweth who are his Also it is sayde I knowe whome I haue chosen There are two kinde of knowledge The one is by which we knowe what a thing is By this kinde of knowledge all thinges are knowne vnto Christ not onely the Shéepe but also the Goates the Wolues the Théeues and the Murtherers and that infernall Satan also The other is that by which wée knowe such as are our owne yea by which we knowe them kéepe them and defende By this kinde of knowledge the reprobates are not knowne but the elect onely for to them it shall be sayde Depart from me ye workers of iniquitie And again Uerily verily I say vnto you I know you not As Christ therefore hath a speciall care ouer his Shéepe because they heare his voice and followe him euen so he giueth vs to vnderstand that hée hath no care at all for those which obeye not the Gospell euen as in the second member he repeateth confirmeth that which he had spoken before namely that he is in like manner knowne of his shéepe Marl. vpon Iohn fol. 371. How Ioseph knew not Marie vntill c. He knewe her not vntill she brought forth her first begotten sonne Ergo after she had brought him foorth he knewe her This is Helindius obiection Aunswere This worde Did knowe in the sacred Scripture is vnderstoode two manner wayes sometime it is taken for the carnall copulation betwéene man and wife and sometime Pro scientia that is for knowledge or acquaintaunce Helindius and those of his sect doe vnderstande by this woorde Knowe for the copulation betwéene man and wife Whereas it is certeine that it ought to be referred to acquaintaunce and perfect vnderstandinge of anie thinge for although Ioseph was hand-fasted or betrothed vnto Marie yet the almightie hadde by visions and dreames reuealed his will vnto him as wée hearde before in the first Chapter where the Angell sayde Ioseph Feare not to take vnto thée Marye to wife for that which is conceiued in her commeth of the holye Ghost And in the seconde lykewise Arise and take the childe and his Mother and flie into Aegypt and abide there vntyll I bringe thée woorde So that the knowledge that Ioseph had was the sure and vndoubted faith of those thinges that were reuealed vnto him from aboue And that this worde Knowe is taken Pro scientia in the Scripture oftentimes it appeareth by this place The childe Iesus abode in Hierusalem and his parents knewe not of it Marl. fol. 19. Of knowing one an other after this life When Christ was transfigured the Apostles Peter Iames and Iohn did
¶ 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
that saieng Cursed is he that abideth not in all things that are written in the lawe Therefore he that teacheth the lawe is a minister of the lawe c. Luth. vpon the Gal. fol. 69. What the lawe of nature is The law of nature is that light and iudgement of reason whereby we doe discerne betwixt good and euill Thomas Aquinus saith that the law of nature is nothing els but the perticipation of the eternall law in a reasonable creature That definition indeede doth expresse vnto vs of whom this iudgement light of reason commeth vnto vs that is to say from the eternal law but what it is it declareth not And that parte in a reasonable creature maye comprise also Angells of whose nature heere is nothing in question Other doe define this lawe more largely in this sort The lawe of nature is the common sentence of iudgement wherevnto all men together assent and furder which God graued in euery mans minde appointed to frame mens manners withall c. Musc. fol. 30. What the lawe written is We call that the lawe written which God gaue to Israel by Moses and which Moses comprehended in his booke of Exodus and Leuiticus Numery and Deuteronomy This was deliuered vnto Moses by Angels and Steuen witnesseth saieng Ye haue receiued the lawe by the order of Angells And the Apostle saith The lawe is giuen by Angells in the hand of a Mediatour The same they doe commonly deuide and well inough for the purpose into the Morall precepts Iudiciall and Ceremoniall or into precepts statutes and iudgements By statutes they vnderstand all that pertaineth vnto rites ceremonies by Morall precepts the Tables by Iudicialls all those lawes which they vse in the matters and controuersies of the policies and for punishment of the offenders Musculus fol. 34. How the Lawe is our schoolemaister The schoolemaster is appointed for the childe to teach him to bring him vp and to kéepe him as it were in prison but to what ende and how long Is it to the ende that this straight sharpe dealing of the schoolmaster should alwaies continue Or that the childe should remaine in continuall bondage Not so but onely for a time that this obedience this prison and correction might tourne to the profite of the childe that in time hée might be heire and Prince For it is not the fathers will that his sonne should alwaies be subiect to the schoolemaister and alwayes beaten with roddes but that by his instruction and discipline he may be made able and meete to be his fathers successour Euen so the lawe saith Paule is nothing els but a schoolmaister not for euer but till it haue brought vs to Christ as in other wordes he said also before The lawe was giuen for transgressions vntill the blessed séede shuld come Also the scripture hath all vnder sinne Againe we were kept vnder shut vp vnto faith which should after be reuealed wherefore the law is not onely a schoolemaister but it is a schoolemaister to bring vs vnto Christ. What a schoolemaister were he which would alwaies torment and beate the childe and teach him nothing at all And yet such schoolemaisters were there in time past when schooles were nothing els but a prison and a very hell the schoolmaisters cruell tyraunts and very butchers The children were alwaies beaten they learned with continuall paine and trauaile and yet fewe of them came to any proofe The Lawe is not such a schoolemaister for it doth not onely terrifie and torment as the foolish schoolmaister beateth his scholers teacheth them nothing but with his rods he driueth vs to Christ like as a good schoolemaister instructeth and exerciseth his scholers in reading and writing to the ende they maye come to the knowledge of good letters and other profitable things that afterward they may haue a delight in dooing of that which before when they were constrained thervnto they did against their wils c. Luther vpon the Gal. fol. 163. How the lawe first entred The lawe entred first into the world by mans disobedience in Paradise was not so much giuen by Gods owne frée motion as by mans owne séeking wilfull procuring which neuer was nor neuer shall be in his power to perfourme Fox in his sermon of Christ crucified How the lawe was giuen in thunder The lawe was giuen in thunder lightening fire smoke and the voice of a trumpet and terrible sight Exo. 20. 18. So that the people quaked for feare and stood a farre off saieng vnto Moses Speake thou vnto vs and we will heare let not the Lord speake to vs least we dye No eare if it be awaked and vnderstand the meaning is able to abide the voice of the lawe except the promises of mercie be by That thunder except the raine of mercie be ioined therewith destroieth all and buildeth not The law is a witnesse against vs and testifieth that God abhorreth the sins that are in vs and vs for our sinnes sake Tindale fol. 118. ¶ The ceremoniall iudiciall lawes were reuealed of God to Moses by the Angells and by Moses to the people and by Moses at Gods commaundement they were inserted into a written booke But the lawe of the ten commaundements was not reuealed by man or any meanes of man but by God himselfe at the mount Sina and written not by the hand of Moses but with the finger of God in tables not made of matter easie to be dissolued but made of stone to indure for euer Bull. fo 111. Wherefore the lawe was giuen The lawe was giuen saith S. Austen that man might finde himselfe not to make his sicknesse whole but by his preaching the sicknesse increased the Phisition might be sought Wherefore the lawe threatning not fulfilling that thing that he commaundeth maketh a man to be vnderneth him But the law is good if a man vse it wel What is that to vse the law wel By the law to know our selues to séeke Gods help to help our health ¶ Héere we sée by S. Austen that the commandements of God giueth vs no strength nor yet declareth any strengh to be in vs but sheweth vs our dutie and weaknesse and also mooueth vs and causeth vs to séeke further for strength D. Barnes ¶ Of profiting to craue the grace of Gods helpe Augustine speaketh ofte as when he writeth to Hilary The lawe commaundeth that endeuouring to do the things commaunded and being wearied with our weakenesse vnder the lawe we should learne to aske the helpe of grace Againe to Aselius The profit of the lawe is to conuince man of his owne weaknesse compell him to craue the Phisicke of grace which is in Christ. Againe to Innocent of Rome The lawe commaundeth and grace ministreth strength to doe Againe to Valentine God commaundeth these things y◠we cannot doe that we may learne to know what to aske of him Againe The law was giuen
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
meanes Ponet Gregory Bishop of Rome writing to Peter Subdeacon of Sicilia saith DuruÌ„ est c. It is a hard thing that such deacons as haue not found the gifte of sole life should be compelled to abstaine A suis vxoribus that is from their owne wiues in the which words their owne wiues no man can denie but that by Gregories iudgement the mariage of a Priest was a mariage Ponet Doctor Gracian a principall Doctor of the Popes side saith thus Copula sacerdotalis c. Priests mariage is not forbidden by any authoritie either of the Lawe of Moses or of the Gospell or of the Apostles Iewel fol. 171. Clement Alexandrinus saith Omnes Apostol Epistolae c. All the Epistles of the Apostles which teach sobrietie and continent life whereas they containe inuumerable precepts touching Matrimonie bringing vp of children and gouernement of house yet they neuer forbad honest and lawfull mariage Iew. The Canon commonly called of the Apostles doth excommunicate a Bishop or a Clearke that doth put away his wife vnder the colour of Religion The Councell of Chalcedon Canon 13. forbiddeth Clearkes to marrie wiues of a contrary religion as Iews and Pagans but not simply forbiddeth them much lesse would allow them to put away their lawfull wiues By whom mariage of Priests was forbidden About the yeare of our Lord. 1074. Gregory the 7. was Bishop of Rome He decreed that Priests should haue no more wiues and that they which already hadde should be diuorsed and that no man should thenceforth be admitted to Priesthood but they vowed perpetuall chastitie Against this decrée repugned the Bishops Priests of Germany and withstood it a long season About the yeare of Christ. 1106. the Priestes of Englande were constrained to forgo their wiues by meanes of Anselme Archbishop of Canterbury The saieng of Hierocles concerning mariage It is méere folly saith he lack of wit which make those things that of theÌ„selues are easie to be born troublesome make a wife a grieuous clogge vnto hir husband for mariage to many men hath bene intollerable not because that wedding state is by default of it selfe or owne proper nature so troublesome and comberous but for our matching as we should not it falleth out as we would not causeth our marriages to be gréeuous and noiâ—ome To this end verily our dayly marriages doe commonly come For they marry wiues vsually not for the begetting of children or societie of lyfe but some for a great dowrie some for a beautifull bodie and some being seduced by such kinde of cautiles as it were men abused by vnfaithfull counsailers haue no regard to the disposition and manners of their spouse but marrie at aduentures to their owne decay and vtter destruction Bullinger fol 228. The Latine Church had her married Priests a long season as testifieth the storie of Sericij the Pope which first laboured in Spaine to diuorse Priests from their wiues albeit yâ— Priests of Spaine refused to obey the decree of Sericij hauing for their patrone and defence the Bishop of Tarracony aunswering the Bishop of Rome and reciting the saieng of the Gospell which forbiddeth marriage to be dissolued To the which saith Melancthon Siricius wrote againe so arrogantly and so foolishlye that meruaile it is to see so great ignoraunce audacitie impietie so great tiranny to haue had raigned then in their church For he rebuketh sayth he honest married men calleth them contumeliously the defenders of lechery sull foolishly wrasting Paules sayeng If ye liue after the flesh ye shall dye to make against Matrimonie If there were then saith Melancthon so great foolsh ignoraunce in the man as to thinke wedlocke reuiled and dampned by this text surely Sircius had ben more méet to haue rowed in a gally or to haue holden the plough then to haue had that seate therein to sit and gouerne the Church of Christ. Or else if he did so mocke out this thing wittinglye his shamelesse rescription is more worthy to be abhorred hated then his fond ignoraunce For to liue after the flesh is to fall against the commaundements of God and not to signifie the honest vse of chast wedlocke or lawfully to vse meat drinke according to Gods precept Melancthon in a little booke hee wrote to King Henrie the. 8. in the defence of Priestes Marriage The vse of Marriage among the Chaldeans The Chaldeans honoured the fire for their God and had this vsage among them that none was suffred to haue fire in his house but those yâ— were married for the custodie of Gods sayd they might be coÌ„mitted to none but married auncient folkes And this was their order in marriage The daye when anie person should be married the Priest came into the house to light new fire the which neuer ought to be put out vntill the houre of his death And if perchaunce during the lyfe of the husband and of the wife they should finde the fire dead and put out the marriage betwéene them was dead and vndone yea though they had bene xl years married And of this occasion came the Prouerbe which of many is read and of few vnderstood that is to wit Prouoke me not too much that I throw water into the fire The Chaldeans vsed such words when they wold diuorse or seperate the marriage For if the woman were ill contented with her husband in casting a little water on the fire immediatly she might marry with an other And if the husband like did put out the fire he might with an other woman contract marriage I pray God there be none at this day among the Christians that wold be content to put out the fire and to cast out the ashes and all to be at libertie Cynna Catul. MARINVS Of this mans hereticall opinion MArinus the Arrian thought that the Father was a Father when there was no sonne Such as were of this opinion were called Psathyrians the reason why is to be séene in Socrates li. 5. chap. 22. MARKE Of the lyfe of Saint Marke the Euangelist MArke the Disciple and interpreter of Peter béeing desired of the brethren at Rome wrote a short Gospell according as he heard Peter prâ—ach and shew euery thing by mouth The which gospel the same Peter after he had herd it did allow publish by his authoritie because it shuld be read in the congregation as recordeth Clement in the 6. booke of his worke intituled Dispositiones Of this Marke Papius also Bishop of Hierusalem maketh mention And Peter in his first Epistle where vnder the name of Babilon by a figuratiue manner of speaking hée vnderstandeth Rome The congregation of them which at Babilon are companions of your election saluteth you and so doth Marke my sonne Wherefore he tooke the Gospell that he himselfe had written and went into Aegypt and first of all men preached Christ at Alexandria where hée ordeined a Church or
Hierome saith The people before the second comming of Christ which shall be in glory shall leaue their negligent idle schoolmaisters which haue of long time deceiued them and shall flye to the mountaines of the Scriptures and albeit they finde not one to teach them yet shall their desire and endeauour be accepted before God for that they haue sought vnto thesâ— mountaines and the negligence and slothfulnesse of their maisters shall be reproued Iewel fol. 721. What these Mountaines signifie That the Mountaines may bring peace ¶ By the mountaines are vnderstoode the great men and Rulers that receiue the word of peace and by the little hills their subiects Psal. 114. 4. 148. 9. Luk. 3. 5. T. M. What is ment by the translating of Mountaines He translateth Mountaines ¶ God translateth Mountaines not onely those of the earth but also the arrogant and proude Tyrants and the great Realmes of the world which by a borrowed speach are oftentimes in the sriptures signified by mountaines and hills So translated he Pharao Exo. 14. 28. and king Senacharib Eze. 37. What the name of this Mountaine was Our Fathers worshipped in this mountaine ¶ The name of this mountaine is Garizim wherevpon Sanabalecta the Cuthite built a Temple by Alexander of Macedony his leaue after the victory of Issica and made there Maâ—asses his sonne in lawe high Priest Iosephus bo 11. MOVRNE What it is to Mourne MOurne wéepe c. ¶ To mourne in the Scripture signifieth sometime to make an vnmeasurable and grieuous lamentation as when a man for impatience and griefe smiteth his owne bodie renteth his clothes teareth his haire c. So in Math. 24. 30. And then shall all the kingdomes of the Earth mourne T. M. The mourning of the Christians vnder the Crosse. Blessed are they that mourne c. ¶ This mourning is that Crosse without the which was neuer Disciple of Christ nor neuer shall be For of whatsoeuer state or degrée thou be in this world if thou professe the Gospell there followeth thâ—e a Crosse as warmnesse followeth the Sunne shining vnder the which thy spirit shall grone and mourne secretly not onely because the world and thine owne flesh carrye thâ—e away cleane contrary to the purpose of thine owne heart but also to see and behold the wretchednes and misfortunes of the bretheren which because thou louest them as thy selfe thou shalt mourne sorrow no lesse then for thy selfe Tindale fol. 190. How farre mourning for the dead is admitted The Scripture admitteth the mourning for the dead For in Deut. 34. the people mourned for Moses Abraham bewayled his wife Sara Ioseph mourned for his father Iacob Dauid mourned for Ammon Israel for Samuel Martha for Lazarus And our Lord himselfe wept for Lazarus Iesus the sonne of Syrach saith 38. chapter verse 16. My sonne shed thy teares ouer the dead But Ier. 22. 10 saith Bewaile not yâ— dead And Christ saith Luke 7. 13. to the woman whose sonne was dead Wéepe not Which counter saieng Paule recoâ—cileth 1. Tess. 4. 13. where he saith Bretheren I would not haue you ignoraunt concerning them that be fallen a sleepe that ye sorrowe not as other doe which haue no hope So it is â—eâ—thenish sorrowe that is forbid which haue no hope nor comfort of the resurrection Hemâ—yng And made great lamentation for him ¶ A moderate mourning for the dead ought not to be reproued so yâ— all supersâ—ition be layed aside howbeit these godly deuout persons yâ— be spoâ—en of héere did rather make this lamentation for Steuen because they had lost such an â—arnest and valiaunt deâ—â—nder of the truth then for any other thing For without all peraduenture they had a hope of resurrection and that no harme was happened vnto him Sir I. Cheeke MOVTH What the mouth of God is GOds mouth is taken for the sonne of God the Father or his commaundements Esay 40. 5. the mouth of the Lordâ— hath spoken it The meaning of this place following He hath made my mouth lyke a sharpe sword c. ¶ That is he hath giuen me the spirite of sharpe and pithye speach so that my words shall euen cut a sunder as it were the hearts of the chosen which heare me and driue them to repentaunce and declare the offences of the wicked and without excuse This doth the spirit of Prophecie and of true preaching of the word Apoc. 16. T. M. He hath made my mouth lyke a sharpe sword That is spoken in the person of Christ to assure the faithful that these promises should come to passe for they were all made in him and in him should be performed Geneua Of the staffe of Gods mouth ¶ Looke Staffe MVLTITVDE How it is not good alwaies to follow a multitude THe Turkes being in number fiue times moe then wée Christians doe knowledge one God and beleeue manye things of God moued onely by the authoritie of their Elders and presume that God will not let so great a multitude erre so long time and yet they haue erred and bene faithlesse 800. yeares And the Iewes beléeue this daye as much as the carnall sort of them euer beléeued moued also by the authoritie of the Elders onely thinke that it is impossible for them to erre being Abrahams séede the children of them to whom the promise of all that we beléeue wer made And yet they haue erred and haue bene faithlesse this 15. hundred yeares The elect which are few shall among that great multitude neuer be without persecution and temptation of their faith as the great multitude of the Pope persecute and suffer not and yet the same in the middes of their persecution shall be kept by the mightie hande of GOD against all naturall possibilitie We must suspect as many things as the rude multitude with great assent and consent appeareth Many be called but few be chosen Broad is the waye that leadeth to destruction and manye there be that enter thereinto Of séede sowen in foure places fruite was brought foorth but in one MVRDER Who be Murderers ANd murderers ¶ That is to wit with tongue minde hand or by with-holding of things néedfull of which sort be those Canâ—sh Gyaunts and great men of name like Nymrod the strong hunter which murder guiltlesse persons at their pleasure and make them as shéepe to the slaughter Which thing no man doth more cruelly at this daye then doth the Romish Bishop the Uicar and stepfollower of that méeke Lambe and the successour of Peter whome Christ commaunded to put vp his sword And there be other of the chiefe Prelates also which are verye diligent in following the example of the Romish Bishop but God will abhorre those bloudthirstie and deceiptfull men Psal. 5. 6. Mar. vpon the Apo. fo 289. ¶ The vnpitifull murderers are also the same bloudthirstâ—e Prelates those Caines and those boysterous Nemrothes that neuer will be satisfied with the slaughter of Innocents No cruell
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
OTHONIEL How he was called the brother of Caleb THis Othoniel was called Calebs brother to whom Caleb gaue Achsa his daughter to wife for winning of Kariâ—h Sepliar that is the Citie of letters which kinde of marriage was forbidden by the lawe of Moses Leuit. 18. Therefore Othoniel did contrary to the lawe to marry his brothers daughter To this it is sayd that Othoniel was the naturall sonne of Kenes which Kenes was brother to Caleb which was the natural son of Iephune Now when Iephune the father of Caleb was dead Kenes married his mother which afterwarde had the charge of Caleb in bringing him vp wherefore Caleb notwithstanding he was the naturall sonne of Iephune was called the son of Kenes as in Iosua 14. 6. So that Othoniel was Calebs nephew and might therefore marry his daughter by the lawe Othoniel is héere none otherwise called the brother of Caleb but as Loth was called the brother of Abraham which indéed was Abrahams brother sonne As in Gen. 13. 8. Lyra. OVVNE Why Christ calleth the people of the Iewes his owne HE came in to his owne ¶ The Iewes were called Gods peculiar people because that although all Nations are his yet of his onely mercie he chose them to whome he would commit his holy word and Sacraments and among whom he would haue an open face of his Church In this place S. Iohn calleth them not his owne because they were his chosen but because they bare the name of his people and the title of his Church Traheron OXE Of the Oxe that treadeth out the corne NON alligabis os bouis triturantis in acca fruges tuas Israel thou shalt not mosell the Oxe that treadeth out the corne in the flore of the barne but forasmuch as he treadeth and as I might say thresheth out the Wheate so let him eate of the best and mosell him not Now this proposition beeing spoken litterally of the libertie that husbandmen ought to shew to their threshing Oxen Saint Paule doth drawe this proposition to an allegorie sense for where he had giuen a commandement to the lay brethren to be curteous and liberall to all them that did looke dilligently and tooke paines to teach and to instruct the congregation he rendereth as it were a cause of this his precept law by this place of the Scripture Dicit non Scriptura Non alligabis os boui trituranti Thou shalt not mosell the Oxe that treadeth out thy corne vnderstanding by the Oxe the Minister of Gods mysteries It cannot be denied now but this sentence Non alligabis os boui trituranti was first spoken of the Oxe that tooke paines for the profit of the husbandman Séeing then God would the Oxe to liue of his labours How much more then by all right and reason behoueth it them to liue liberally in this worlde by whose paines other men doe liue euerlastingly in the worlde to come So that the allegorie of this proposition Non alligabis hath a pretie quicke and a vehement kinde of probation to the purpose that Saint Paule went about more then the text spoke plainly which is this That the Ministers of spiritual things ought of duetie to reape temporall things Ric. Turnar Patience What true patience is THat which the latin Interpreters of the holy Scriptures haue translated Patience is in the Hebrue as much to say as farre from anger as we may perceiue in the Prouerbs and in Ecclesiastes In the Gréeke it is called Nouollone which signifieth sufferance patience Cicero in his booke De inuencione maketh a difference betwéene perseueraunce and patience And defineth perseuerance to be a stedfast and continuall abiding in a matter well considered and weighed and patience to be a willing and long sufferaunce of harde and painefull thinges for honesties sake and profite So that perseueraunts is the generall vertue whereby we doe constantly abide and procéede in all that which wée haue begunne vppon some good reason And that Patience is a kinde of perseueraunce when wée doe willingly and constantly suffer thinges that be harde painefull sorrowfull and to our losse I doe not mislike this definition of Cicero For euerye suffering of aduersitie ought not straight to bée called Patience for there is no man in the worlde but that he suffereth many thinges which he would not doe if hée could anye wise withstande it and yet we doe not call them all patience lyke as we doe not call them impatient neither which doe suffer no aduersitie but doe susteine it with euill will and discontented minde Therefore lyke as vnto patience there is requisite a willinge sufferaunce so it is vnpatiencie when we doe vnwillinglye striuing and with anger suffer that which we doe suffer And he did vpon a good consideration put in the definitioÌ„ of patience not onely the willing but the long sufferaunce also of euils for the vertue of patience consisteth not onely in this if the sufferaunce bée willing but there is requisite also a constancye in suffering You shall finde manye that be willing to suffer for a while but they bée soone gone and become impatient vnto them cannot be attributed true patience which is of that sorte that it must bée both willing and continuall Lyke as the fayth of them which doe beléeue for a time and do shrinke away at time of temptation is not true fayth nor their loue true which doe loue to daye and hate to morowe so it is no true patience neither if thou be patient for a season and within a while after do chaunge thy patience into impatiencie The truth of vertues cannot stand without constancie Musculus fo 522 ¶ This worde patience or patientnesse betokeneth not that men should become blockish so as they should haue no heauinesse at all nor be combred with anye griefe when they féele aduersitie but the vertue is when they canne moderate themselues and holde such a measure as they cease not to glorifie God in the middest of all their miseries nor be so ouercompred and swallowed vp with sorrowe and anguish as to quaile altogether but fight against their owne passions vntill they may be able to frame themselues to the good will of God and to say as Iob doth that he is righteous in all respects Caluine in Iob. fol. 29. How we ought to be patient vnder the Crosse. With your patience possesse your soules ¶ The soule is possessed that it perish not but is saued by patience if it through fayth in Christ doe patiently suffer in aduersitie Tindale ¶ Those possesse their soules in patience vnto whome God giueth a ioyfull minde vnder the crosse euen vnto the ende The Bible note ¶ Possesse your soules that is liue ioyfully blessedly euen vnder the crosse Geneua PAINTED VVALL How this place following is vnderstood GOD smite thée thou Painted wâ—â—l ¶ By a figuratiue speach we call him a Painted wall which pretendeth himselfe to be one thing and is an other As if a man
foundation of his Church vpon Peter truly he would haue said Thou art Peter vpon thée wil I build my Church Christ is onely that proued corner stone which as Daniel saith shall breake all the kingdomes of the world and it selfe shall endure for euer a stable and strong foundation of the kingdome and congregation of Christ which thing is also confirmed by the Prophet Esay And Saint Paule teaching the same doctrine saith that we must be raised vp in this holy building of the Church not vpon Peter but vpon the most strong foundation of the Prophets and of the Apostles And where as many might chaunce to stomble at the stone thinking that Christ during the time of his béeing in earth was the foundation of the Church but when he was once lifted vp into heauen he then lefte Peter in his stead Paule the Apostle teacheth the contrary in especiall words when he saith There can none other foundation be layed then that which is laied already which is Iesus Christ. And whereas some doe say that Peter or some other Bishop of Rome is the foundation of the Church of Christendome is as false as God is true for Saint Paule writing to the Galathians saith not that Peter was the foundation of the Church of Christ but calleth him a piller as he called also Iames and Iohn making him equall but not superiour Bar. Ochine In the 16. chapter of Saint Mathew the question beeing put in generall of Christ to all his Apostles what they thought or iudged of him Peter aunswering for them all as he was alwayes ready to aunswere said Thou art Christ the sonne of the lyuing God to whom Iesus aunswered againe Blessed be thou Symon the sonne of Ionas for flesh and bloud hath not reuealed this vnto thée but my father which is in heauen I say vnto thée Thou art Peter and vpon this Rocke will I build my Church and the gates of Hell shall not preuayle against it That is to say vpon this Rocke of thy confession of me to bée the sonne of God I will build my Church For this faith containeth the whole summarie of our faith and saluation As it is written Rom. 10. The word of faith that wée doe preach is at hand in thy mouth and in thy heart For if thou confesse with my mouth our Lord Iesus Christ and with thine heart doe beléeue that God hath raised him from death to life thou shalt be saued c. And this confession being first vttered by the mouth of Peter vpon the same confession of his and not vppon the person of Peter but vpon the faith Christ hath builded his Church And what is the faith This thou art the son of the liuing God That is to saye vpon this Rocke That is Uppon this confession of Peter c. And with this saieng of Chrisostome all auncient Expositours doe agree For if we should expound that place that the Church is builded vpon the person of Peter wée shoulde put another foundation of the Church then Christ which is directlye against Saint Paule saieng No man may put any other foundation but that which is put already which is Christ Iesus Tonstall in the bo of Mar. fol. 1208. How Peter was not the Rocke but Christ. Thou art Peter and vpon this Rocke which thou confessest vpon this Rocke which thou acknowledgest saieng Thou art Christ the sonne of the liuing God I will build my Church I will build thée vppon me and not me vpon thée For men willing to build vpon men said I am of Paule I am of Apollo I holde of Cephas side which is Peter others that would not build vpon Peter but vpon the Rocke sayd I holde of Christ. And the Apostle Paule when he did knowe that he was chosen and preferred and Christ despised by some men sayd Is Christ deuided Was Paule crucified for you Or were ye baptised in the name of Paule And as not in Paules name no more were ye baptised in the name of Peter but in the name of Christ that Peter might be builded vppon the Rocke and not the Rocke vpon Peter Againe Saint Austen saith Christ is the Rocke and that Petra the Rock is the principall name and that Petrus Peter is deriued of Petra the Rocke And not Petra the Rocke vpon Petrus Peter Of Peters denieng of Christ. But he denied before them all ¶ Peter had before confessed that Christ was the onely begotten sonne of the liuing God and now he vtterly denieth him Yet for all that as soone as he repented and did call for mercie he was forgiuen That opinion then is false which affirmeth that if a man fall after hée hath knowen the trueth hee shall neuer be forgiuen Sir I. Cheeke ¶ An example of our infirmitie that wée maye learne to depende vppon GOD and not putte our trust in our selues How Peter speaketh for all As Christ did not onely aske Peter but all the rest of the Apostles with him when he said but who say you that I am So also Peter made aunswere in the name of all the Apostles or els they all being demaunded shoulde euerye one haue aunswered for themselues But there was much communication among them at sundrye times before and they all confessed with one accorde that hee was the Sonne of GOD although Iudas with a lyuelye faith beléeued not so And Christ at an other time asked all his Apostles Will you also departe Peter onelye in the name of the rest made aunswere Thou hast the wordes of eternall lyfe which thing is euident of the words that followe to whom shall we goe We knowe and beléeued long agoe that thou art Christ the son of the liuing God Of a like sort he answered in the name of them all when he spake these wordesâ— Thou art Christ the sonne of God And because Peter in the mouth of them all confessed Christ to be the sonne of God ye must graunt that when Christ sayd Thou art Peter vpon this Rocke will I build my Church that he spake not only to Peter but to them all although it were in the name of Peter As though he had sayd Peter onely is not the liuing Rocke but all such as following his example verely beléeue confesse Christ to be the sonne of God be liuely Rockes which be builded vpon the vnchaâ—ngeable and precious corner stone Christ the onely foundation of his Church Bar. Ochme How Peters faith is praied for that it should not faile Symon behold Satan hath desired to fifte thée as it were Wheate to trye whether he by his olde crafte that he once practised vpon Eue could ouercome thée but I haue made a petition or praier for thée that thy faith shall neuer faile not the faith that thou beléeuest that I am the Sonne of God for so euery mans faith endeth when this life endeth Forasmuch as faith properly is only of those things which we see not nor féele not but
foorth the truth Ridley Teaching you vaine speculations as worshipping of Angells of blinde ceremonies and beggerlye traditions for nowe they haue no vse séeing that Christ is come Geneua PHISICKE By whom it was first inuented AESculapius the sonne of Apollo was the first inuenter and practiser of Phisick who for that science the antiquitie honoured as a God And such as recouered from anye disease did sacrifice vnto Aesculapius a liue Cock But the Poets do fable that he was slaine with lightening of Iupiter because he had with cunning of Phisick restored Hippolitus the sonne of Theseus to lyfe Vdal Of the woman that had spent all her goods in Phisicke Had suffered many things of many Phisitions and had spent al that she had ¶ Heere the woman is not blamed because shée had spent and bestowed much substaunce vpon Phisitions but rather we doe learne that Phisicke ministred without God is vnprofitable Let vs not then despise Phisicke which the highest did create from the earth but let vs resigne put our whole wil into the hands of God whether he wil heale vs by phisick or bring vs to our graue Sir I. Cheeke How God must be sought before the Phisition He sought not the Lord but Phisitions ¶ He sheweth that it is in vain to séeke to phisitions except first we séeke to God to purge our sinnes which are the chiefe cause of all our diseases and after vse the helpe of the Phisition as a meane by whom God worketh Geneua PHOTINVS Of his heresie PHotinus Bishoppe of Sirmium mainteined the heresie of Sabellius Paulus Samosatenus that Christ was not God before Marie bare him He said the worde was at the beginning with the Father but not the Sonne Socrates li. 2. cap. 24. Epiphan heraes 71. PIETIE What Pietie is PIetie is a true worshipping of God a soundnesse of doctrine and a pure lyâ—e which things follow hope and fayth Pet. Mar. vpon Iudic. fol. 279. Lactantius calleth it iustice and deuout worshipping and knowledge of God godlinesse godly affection naturall loue towards the parents and kinsfolke naturalnesse naturall zeale or affection PILATE Of the Acts and death of this man THis man being ordeined President of Iudea at his first entrie to flatter Tiberius caused the Image of Caesar to be brought into the Temple of Hierusalem whereby rose a great sedition forsomuch as the Iewes being therewith grieuously offended offred themselues rather to the death theÌ„ they wold suffer any Image in yâ— temple Pilate in like manner vsed the treasure called Corbona contrarie to the custome and lawe of the Iewes and because diuerse of the Iewes shewed themselues to be gréeued therewith he beate and slew a great number of them And after the death of Christ as witnesseth Tertulian Pilate wrote to Tiberius the Emperour of the death vertue and miracles of Christ who after he had published the same in the Senate would haue had Christ to be ascribed and numbred among the Gods of the Romanes but the Senatours woulde not consent thereto in anye wise because that Pilate wrote to the Emperour and not to them But Tiberius continued in his sentence defeÌ„ded on pain of death that no man should persecute the christen people Pilate at the last was commanded by Vitellius prouost of Surrey to goe to Rome there to aunswere to certeine complaints which should be layde to his charge by the Iewes for which accusations hée was after deposed and banished to Lions in Fraunce where as Eusebius saith he slew himselfe ¶ Of Pilate Iosephus writeth hée succéeded Valerius Graccus vnder Tiberius and was deputie of Iudea ten yeares About the eight yeare of his gouernment he crucified Christ. And two yeares after that being expired he was put out of his office by Vitellius deputie of Siria for the innocent Samaritanes that were slaine an other béeing put in his place and he constrained to go to Rome to purge himselfe in the iudgement of Caesar against the accusation of the Samaritanes But before he came to Rome Tiberius was dead and Gaius appointed in his roome Under this Gaius as Eusebius maketh mention in his ecclesticall historie Pilate slew himselfe Marl. vpon Math. fol. 685. Of Pilates wife His wyfe sent to him sayeng Haue thou nothing to doe with this iust man for I haue suffered manye thinges this daie in my sléepe because of him ¶ Onely Mathew maketh mention of this thing concerning the wife of Pilate which was done when Pilate was sitting downe on his Tribunall seate to giue iudgement of death against the Lorde Haue nothing to doe with that iust man As touching the Gréeke text it is sayde Thou hast nothing to doe with that iust man But the Hebrew text hath Haue thou nothing to doe with that iust man Beholde and note héere how the innocency of Christ deserued testimonie of euery one namely of Iudas of Pilate of Pilates wife of Anna of the false witnesse of the wise men of the Cananites of the Samaritanes of the Centurion and lastlye of the theese hanging on the Crosse. For I haue suffered manie thinges although the meditation and studie in the daye time might be occasion of this dreame yet notwithstanding it is without al doubt that the wife of Pilate suffered those torments not naturally as many doe at this daie oftentimes but rather by singular instinct and motion of God Many haue thought that the Diuell suborned this woman and craftely couloured the matter in her that hée might staye the redemption of mankinde the which is verye vnlikely in all pointes when as by the motion prouocation of the Diuell the chiefe Priests and Scribes did so greatly séeke and desire to destroye Christ. Therefore we must this rather thinke of it that the innocencie of Christ was proued by manye meanes of God the Father to the end that it might appeare that he died not for his owne but for others sakes And for that cause he thought good to be absolued so oftentimes by the mouth of Pilate before hée was condempned that in his innocent dampnation there might appeare a lawfull satisfaction for our sinnes But Mathew very expresly and plainely setteth forth the matter least any man shoulde meruayle why Pilate was so carefull and diligent to defend and contende in the tumult of the people for the lyfe of a contemned man And truely God constrained him by the terrour of the dreame which his wife suffered to defend the innocencie of his sonne not that he might deliuer him from death but onely to declare that he was punished for other mens faultes c. Mar. fol. 702. Why the priests deliuered Iesus to Pilate And deliuered him to Pilate ¶ It was not lawfull for them to put anye man to death For all causes of lyfe and death were taken awaye from them first by Herode the great and afterward by the Romanes about fortie yeares before the destruction of the temple and therefore they deliuered Iesus to Pilate Theo.
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
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
How can a man be borne in his age Againe How can those things be done Of vaine questions The Serpent moued this vaine question why hath God forbidden you to eate of the Trée of knowledge of good and euill The Apostles asked this vaine question Lord when wilt thou restore the kingdome of Israel whom Christ controlleth It is not yours to know times or the moment of times Peter asked this vaine question of his fellow Iohn Lorde what shall this Iohn doe The Saduces moued this vaine question Lord if a woman haue 7. husbands who shall be her husband in the latter day This man moued a question why men and Angels were not made both of one mattere This man asked this question whether God be alone or hath mo Gods with him This man moued a question whether the Church can be in any other place then in Africke This man asked a question whether the virgin Mary were corrupted in bringing forth her sonne This man moued this question whether that when a man is purged with Baptime an hog goe forth at his mouth or no This man asked this question whether the word were changed into bones flesh or haire or no This man moued a question whether the holy Ghost doe wéepe in men as he doth speake in men This man moued this question whether the world be made of the diuell because it is an euill world This man moued this question whether the holy Ghost may be commaunded by the Sonne This man moued this question whether a man may professe both Iudisme and Christianisme This man moued this question whether that by frée will a man may catch the kingdome of heauen This man moued this question whether the honour of Christs diuinitie were giuen him of duetie or no This man asked a question whether a sinner ought to be baptised Because it is sayd the oyle of a sinner shall not fasten thine hand This man asked this question whether a mans soule deserued to sinne before it did sinne c. Of foolish questions of Schoolemen Whether there were any instant in the generation of God the second person Whether in Christ there be mo â—aluations then one Whether God the Father hath the Sonne Whether Christ might possible haue taken vppon him the likenesse of an Asse of a woman of a féend or of a Goord How that Goord should haue preached done miracles or haue hanged vpon the Crosse. And what Peter should haue conâ—ecrated if he had consecrated what time Christs body hang vpon the crosse Or whether Christ being so transformed into a Goord he might at the same time be called man also Whether after the resurrection men doe eate and drinke or no Whether it be lesse sinne to slaye a thousand men then once on the Sabboth or Sunday to â—lout a poore mans shooe Whether mens soules be bred within them or come from without into them What yeare Christ will come vnto his iudgement Whether the Starre that did shine to the wise men at the birth of Christ were a Starre or an Angell Whether a Mouse canne eate Christes bodye or no And if shée doe eate it what daunger canne bee leuied vppon her head These and such like bée fonde and foolish questions Rabbi What this word Rabbi doth signifie AND to bée called Rabbi ¶ This word Rab signifieth one that is aboue his fellowes and is as good as a number of them And we may sée by the repeating of it how proude a title it was Now they were called Rabbi which by laieng on of handes were vttered and declared to the world to be wise men Theo. Beza ¶ Christ forbiddeth not to giue iust honour to magistrates maisters but condempneth ambition and superioritie ouer our brothers fayth which office apperteineth vnto Christ. Geneua ¶ The chiefe purpose of Christ in this place is to teach vs not so to depend vpon men as though it were not lawfull to breake their decrees or to decline from their authoritie for there is one onely Father Lorde Maister to whome wée are so bounde that by no meanes we may decline at any time from his precepts D. Whitegift They sayde vnto him Rabbi ¶ The name of Rabbi was common to great men and such as were of honour and great calling But héere the Euangelist sheweth an other vse of this worde in his time namely that Doctours and interpreters of the worde of God were saluted with this name although therefore as yet they knewe not Christ to be the onely maister of his Church yet notwithstanding they béeing moued with the title that Iohn gaue vnto him they do count him as a Prophet and a teacher which is the first steppe to aptnesse to be taught Marl. vpon Iohn fol. 34. RACHA What the word Racha doth signifie RAcha is a reprochfull worde of Hebrewe and signifieth Thistles or Brambles Finallye it is a rebukefull worde signifieng the extremitie of the person that speaketh it ¶ It signifieth in the Sirians tongue an idle braine and is spoken in contempt Geneua ¶ Chrisostome sayth that it is a worde of the Sirians speach by which is shewed that the minde is moued to anger But vnder this worde foole doth Saint Austen and Chrisostome vnderstand all manner of iniury opprobrious spitefull wordes Tindale ¶ This worde Racha in English signifieth ill or affliction Christ meaneth there that he onely is not a murtherer that by hand killeth his brother but also hee that curseth or desireth euill to his neighbour as those doe that bid the Pestilence the Feuer quartaine Saint Antonies euill or such other execrations and should be punished as heretikes and blasphemers of God as ye may read Leuit. 20. 9. Gen. 27. 29. 1. Cor. 5. 5. Such euill sayers hath no part in the kingdome of God He that calleth his brother foole that is to say contemne him mocking or as men call it now a daies flowting or lowting committeth such murther as is worthy hell fire and eternall dampnation the which vice is reprehended Psal. 56. And was so abhorred of the Gentiles that manye would rather suffer death then susteine the slaunder of a pestilent tongue C ham that cursed his Father Gen. 9. The Philistines that counted Sampson for a foole Iudic. 16. Michol that lowted Dauid her husband 2. Reg. 6. The Ammonites the contemned Dauids ambassadours 1. Reg. 10. The Boies that mocked Elizeus the Prophet God punished the same with death more cruell then the magistrates doe punish murtherers Whooper RACHEL The opening of this place following RAchel wéeping for her children c. ¶ To declare the greatnesse of Gods mercie in deliuering the Iewes he sheweth them that they were lyke to the Beniamites or Israelites that is vtterly destroied and carried awaye insomuch that if Rachel the mother of Beniamin coulde haue risen
againe to séeke for her children she should haue founde none remaining Geneua That is to say all that compasse about Bethleem for Rachel Iacobs wife who died in Childbed was buried in the way that leadeth to this towne which is also called Ephrata because of the fruitfulnesse of the soyle and plentie of corne Theo. Beza RAGVEL How Raguel and Iethro were not both one person AND when they came to Raguel their Father he sayde ¶ This Raguel is not Iethro but is the Father of Iethro and the graundfather of Zephora and was also the Priest of Madian For it was a lyke order with them as it was with the Iewes that the sonne possessed the office of his Father T. M. RAHAB How this woman Rahab was no harlot OF Rahab some doe saye that when the men which Iosua had sent to spie out Iericho came into her house they came not to commit fornication with her for she was no harlot but there to hide themselues Other saye that in times past she had bene an harlot but now shée was none although that name remained with her still as in Math. 4. it is sayd that Iesus came into the house of Symon the leper not that he was then a leper but before that time he had béene a leper of the which Christ had healed him and yet the name remained still with him so that hee was called still by that name Symon the leper Other be against these and say that this Rachab was afterward ioyned in marriage to Salmon which was one of the principall men in the Tribe of Iuda and therefore doe thinke it vnlikely that hée would haue taken such a woman to his wife whcih had bene then named to be an harlot or euer had bene any before But she was a woman that kept an honest viâ—ling houseâ— both for straungers other no harlot For where as we haue in our speach a woman harlot they haue in the Chaldish tongue a woman that selleth victualls Ric. Turnar Of Rahabs lye she made But I wist not what they were ¶ Albeit Rahab lyed of a good intent yet in that she lyed she did amisse for as Saint Paule sayth We must not doe euill that good maye come of it For as her act in hiding Gds people came of faith and is praised Heb. 11. 31. and Iames. 2. 2. So her lye came of the feare and weaknesse of the flesh and therefore not to be followed The Bible note How Rahab confesseth God For the Lorde your God he is the God of heauen aboue and in earth beneath ¶ God is no respecter of persons for heare a daughter of Abraham by fayth and worthy confession found among the Gentiles yea in the sinfull Citie of Iericho ¶ Héerein appeareth the great mercye of God that in this common destruction hée would drawe a most miserable sinner to repent and confesse his name Geneua How Rahab and Ruth are named in the Genealogy of Christ. Salmon begat Booz of Rahab ¶ Rahab and Ruth are héere named among the grandmothers of our Sauiour thereby to signifie that he was not onely come of the Iewes and for the Iewes but also the Gentiles and for the saluation of the Gentiles Sir I. Cheeke Rahab Ruth being Gentiles signifie that Christ came not onely of the Iewes and for them but also of the Gentiles and for their saluation Geneua RAINEBOVV What the Rainbow signifieth WHen Noe was come out of the Arke and had made an Altar and offered vp beastes and birdes thereon vnto the Lorde GOD gaue first of all vnto him his worde by the which he promised that hée woulde no more destroye the worlde with water And for the confirmation thereof hée gaue the Rainebowe for a sure token betwâ—ene him and man For in that Bowe is expressed both the couloures of Water and Fire the one parte being blew and the other redde that it might be a witnesse to both the iudgementes the one past the other to come Lanquet RAVEN How the Rauens feedeth Elias I Haue commaunded the Rauens to féed thée there ¶ To strengthen his faith against persecution God promiseth to feede him miraculously Geneua How God feedeth the Rauens And the young Rauens the crie ¶ For their crieng is as it were a confession of their néede which cannot bee releeued but by God onely then if God shew himselfe mindfull of the most contemptible foules can he suffer them to die with famine whom he hath assured of lyfe euerlasting Reade Iob. 39. 3. and Luke 12. 24. Geneua Of the Rauen and Doue sent out of the Arke The Rauen that Noe sent out of the Arke went going and returning vntill the waters were dried vp vpon the earth But the Doue which he sent out finding no resting place for her foote retourned vnto him into the Arke suffering Noe to pull her in vnto him with his hande Uppon this place the Bible note sayth thus It séemeth the Rauen béeing a wilde and vncleane foule fed of the dead carcases and therefore refused to tourne againe into the Arke But the Doue being of nature a tame foule and vsed to cleane foode and finding no place to rest on suffered her selfe to be receiued in againe REALITIE When and by whome this word was inuented THis tearme Reallye present you shall vnderstande that after Bonifacius the thirde about the yeare of â—ur Lorde 603. obteyned of Phocas the false Emperour to bée the head of the Church by the craftie practise of the Monkes Pasâ—hasius Hunbeâ—â—cus Guinudus Algerus Rogerus Franciscus Anselmus and such other was Realitie inuented aâ—d tearmed to the Sacrament before that time the spirituall eating was magnified among the olde Doctors Antony Gyloy RECEIVED How we haue nothing but that wee haue receiued of God WHat hast thou that thou hast not receiâ—ed ¶ This sentence ought to bée had in remembraunce of all men For if wée haue nothing but that we haue receiued what can we deserue I praye you or what néede we dispute of our merites It commeth of the frée gift of God that we liue that wée loue God that we walke in his feare where be our own deseruings then Sir I. Cheeke RECONCILIATION What it is to be reconciled TO be reconciled is all hatred and discord set aparte to restore all the former loue concord friendshippe necessitie and familiaritie that was wont to bée Marl. vpon Math. fol. 97. ¶ Reconcile to make at one to bring in grace and fauour Tindale REEDE What is signified by this Reede A Réede shaken with the Winde ¶ The Réede is a figure of the doctrine that is not of God but wauereth with the winde Tindale How the power of Aegypt is compared to a Reede Thou trustest now in this broken staffe of Réede to wit on Aegypt ¶ Aegypt shal not onely be able not to succour thee but shall bée an hurt vnto thée Reade Esay 6. 36. and Ezech. 29. 6. Geneua A Réede shaken with
the Priests eare for that is but mans inuention but to God in the heart and before all the Congregation of God how that we be sinners and sinfull and that our whole nature is corrupt and inclined to sinne and all vnrighteousnesse and therefore euill wicked and damnable his lawes holy and iust by which our sinfull nature is rebuked And also to our neighbour if we haue offended any man perticularly Then Contrition sorrowfulnesse that we be such damnable sinners and not onely haue sinned but are wholly inclined to sin still Thirdly Faith of which our olde Doctors haue made no mention at all in the description of their Penaunce that God for Christs sake doth forgiue vs and receiue vs to mercie and is at one with vs will heale our corrupt nature And fourthly satisfaction or amends making not to God with holy works but to mine neighbour whome I haue offended if anye open crime be found in me and submitting of a mans selfe vnto the Congregation of the Church of Christ. And note this as satisfaction and amends making is counted righteous before the world and a purging of sinne so that the world to whome I haue made a full amends hath no farther to complaine euen so faith in Christs bloud is counted righteousnesse and a purging of all sinne before God Moreouer he that sinneth against his brother sinneth also against his Father almightie God as the sinne committed against his brother is purged before the world with making amendes or asking forgiuenesse Euen so is the sinne committed against God purged through faith in Christs bloud onely for Christs â—ake Iohn 8. 24. Except ye beleeue that I am he ye shall dye in your sinnes that is to say If ye thinke that through anye other Sacrifice or satisfaction to God-ward then me ye remaine euer in sinne before God how soeuer righteous you appeare before the world Wherefore now whether ye call this Motanoe Repentaunce Conuersion or toâ—â—ing againe to God either amending c. Or whether ye say repent be conuerted turne to God amend your liuing or what ye list I am content so ye vnderstande what is meant thereby as I haue now declaâ—ed Tindale fol. 37. HOW repentaunce is attributed to God I will repent of the plague that I thought to bring vppon them ¶ When the Scripture attributeth repentaunce vnto God it is not that he doth contrary to that which he hath ordeined in his secret counsell But when he threateneth it is a calling to repentaunce and when he giueth man grace to repent the threatening which euer containeth a condition in iâ— taketh no place And this the Scripture calleth repentaunce in God because it so appeareth to mans iudgement Geneua The Lord repented of the plague ¶ In the diuine nature there is no such affections or chaungâ—ablenesse But God is sayde after the mauner of men to repâ—â—it when he doth not execute that he had denounced or doth deferre the plague which he had threatened Geneua I repent me that I made Saule King ¶ God in his eternall counsell neuer chaungeth nor repenteth as ver 29. though he séemeth to vs to repent when many things goeth contrarye to his temporall election Geneua ¶ The repentaunce of God is onely chaunging of the deede And as the affection of mercie and of fatherly loue is attributed vnto God euen so doth the Scripture attribute vnto God after his manner of speach to affliction of anger and of fury and of repentaunce also for men cannot otherwise speake of God T. M. ¶ It repented the Lord that he had made man ¶ God doth neuer repent but he speaketh after our capacitie because he did destroy him and in that as it were did disaâ—owe him to be a creature Geneua Of Esaus repentaunce And founde no place of repentaunce ¶ Nouatus did not well vnderstande this place gathering thereby that they which doe of a fraylenesse sinne though they repent neuer so truly ought not be receiued to fauour againe For heere is not one word spoken of remission of sinnes but of the right of the first borne which being sold for a vile messe of poâ—age could not be recouered againe though he sought it with teares Sir I. Cheeke The meaning of this place following My repentings are rouled together ¶ Meaning that his loue wherewith he first loued them made him betwéene doubt and assuraunce what to doe and héerein appeareth his fatherly affection that his mercie towards his shall ouercome his iudgements as he declareth in the next verse Geneua Of two manner of repentaunce I finde saith Frith to Rastall two manner of repentaunce one is without faith is such a repentaunce as Iudas Rastals Christen men which continue still in sinne haue at latter end which doth rather purchase them an halter then the remission of sinnes Another repentance followeth instification remission of sins is a florishing fruit of faith for when by faith wee do perceiue the fauour kindnesse yâ— our louing father hath shewed vs in his sonne Iesus Christ and that he hath reconciled vs vnto himselfe by the bloud of his sonne then begin we to loue him the more we hate the body of sinne and lament and be sory that our members are so fraile that they cannot fulfill the lawe of God and so in mourning and bewailing our infirmitie it causeth vs to abstaine both from meate and drinke and worldly pleasures which is the pure fasting that we talke off but you vnderstand it not And this repentaunce commeth not to purge the sinnes which is committed before but onelyâ— taketh an occasion by the sinnes before committed to know what poyson there remaineth in our flesh and seeketh by all meanes to make vs hate this body of sinne and to subdue it with all manner of workes that God hath appointed to the intent that it should in time to come no more displease God our most mercifull Father which of gentlenesse so often pardoneth and forgiueth vs as I touched before This is the manner of repentaunce which I finde in scripture but this helpeth that we should sinne no more but what Rastall dreameth I wote not But to expresse the vttermost what I meane by repentaunce marke this example If a man builde an house which doth cost him much labour and money and haue layed no sure foundation but that when a tempest commeth his house doeth fall then will he be very sorie and repent that he hath so foolishly bestowed his money and labour Notwithstanding all this great sorrow and repentaunce cannot set vp his house againe which is fallen but onely it taketh an occasion by the ruine of the house to teach the owner wit against another time yâ— when he buildeth againe he may make a sure foundation Euen so though thou repent neuer so much that cannot get remission of thy sinnes that is but that must be pardoned onely by the faith in Christs bloud Neuerthelesse it doth
to labour most lustely in the Uineyard of the Lord. After the same manner of speach a naturall father for the tender loue that he beareth toward his childe doing but meanly in vertue and comming forward in learning yet he will saye to the encouraging of his childe Sonne goe too and continue as thou hast begun and thy reward or thy part shall not be the least of all thy bretheren And according to this his promise he endueth him liberally when hée maketh his Testament not for that the childe had deserued the one halfe of that he had done for him before but because he loued him Richard Turnar RICHES What the true vse of riches is THe true vse of riches is to make them serue the possessour thereof and not they that haue them in possession to serue them and to be well content to depart from them whensoeuer the glory of God and the commoditie of their neighbour shall require Basill The rich that trust in their goods are discommended Then a rich man to enter into the kingdome of heauen ¶ He is héere called rich that putteth his confidence in his goods which thing they doe that haue all their delight and ioye therein Tindale Onely they that put their trust and confidence in their own riches are héere vnderstood For ther be many godly rich men that vse their riches and substaunce according to the wil pleasure of God Sir I. Cheeke Woe be vnto you that are rich ¶ Héere he speaketh of vngodly rich men which haue all their confidence and trust in theyr riches For riches of themselues are the good creatures of God and his blessing if we vse them according to his blessed will Sir I. Cheeke For though a man haue abundaunce yet his lyfe standeth not in his riches ¶ Christ condemneth the arrogancie of the rich worldlings who as though they had God locked vp in their Cofers and Barnes set their whole felicitie in their goods not considering that God gaue them life and also can take it away when he will Eccl. 11. 19. Geneua Of the rich mans burieng The Scripture saith of the rich man that he was buryed And what saith it of Lazarus There is no mention made of his buriall insomuch that it is not knowen whether he were eaten with dogs or whether he were cast abroad in the fields the Scripture speaketh not of it It speaketh of the buriall of the rich man Contrariwise if Gods children happen sometimes to lye vnburied is it to be concluded therfore y◠they are accursed No lyke as when the wicked are buried it is not to be said that they are blessed in their death But it is to shew vs that God executeth not his temporall punishments after one egall rate in this world but reserueth the chiefe to himselfe till the latter day Cal. vpon Iob. fol. 472. How the poore and rich are ioyned together ¶ Looke Lazarus RIDLES Why Ridles were put foorth in seasts SAint Austen demandeth the cause why Sampson put forth his Ridle and he aunswereth because in such seasts men are sometimes woont when they haue well dronke to be somewhat full of talke and somewhat too intemperately to rebuke others which things turneth for the most part into brawling and chiding and to auoide that graue men were wont to put forth Ridles or Problemes omitting daungerous talke and turning their minde to the exposition of the things put foorth Whose example Sampson followed and set foorth a reward for him that should expounde his question As though the knowledge and sharpenesse of the minde ought to be rewarded and contrary punishment is instituted for ignoraunce and sluggishnesse Pet. Mar. vpon Iudi◠fol. 218. RIGHTEOVS Who are righteous FOr thée haue I found righteous ¶ They are righteous before God that loue their neighbour for Gods sake vnfainedly hauing the spirit of God which maketh them the sonnes of God and therefore are accepted of God as good and righteous As it is written Gen. 18. 23. T. M. ¶ Found righteous In respect of the rest of the world and because he had a desire to serue God and to lyue vprightly Geneua If I shall finde in Sodome 50. righteous c. ¶ God declareth that his iudgements were done with great mercie forasmuch as all were so corrupt that not onely fiftie but ten righteous could not be found there and also that the wicked are spared for the righteous sake Geneua How and by whom we are righteous We are counted throughly righteous before God by imputation of Christs righteousnesse not in our selues but in him in whom we be vnited to him by faith Beza How the righteous and not the vnrighteous is allowed to praise God Exultate iusti in Domino rectos decet collaudatio ¶ O ye righteous reioyce ye in the Lord for it becommeth the vpright liuers to giue praise or to be thankfull S. Austen vppon this place deuideth all the people of this world into two sorts of men Iustos iniustos rectos curuos siue rectos prauos into righteous or vnrighteous vpright or crooked or straight or froward liuers Ther are neither of these two sorts of men but they are contented to praise God and to speake well of the Lord but yet saith Saint Austen marke the Prophet desireth not the vnrighteous wranglers lyars théeues and adulterers nor the crooked craftie hasters and deceitfull deceiuers to praise the Lord why so For it is written Non est speciosa laus in ore peccatoris quia non est a Domino missus The praise of God to come out of the mouth of the wicked man it is not comely nor acceptable in his sight for he is not sent of the Lord so to doe and no meruaile for this we knowe by experience that there is none of vs all which being but a man wise and of good iudgement but he had rather be dispraised then praised of such whose lyfe is impure filthie and vncleane for their praise commonly are not dealt but vnto such whome they fauour because in their liuing they be like vnto themselues so y◠their praise is a dispraise or at the least a suspected praise that he whom they praise is rather a naughtie man thē a good man If this be true in wise men how much more then must it bee true in God the father fountaine of all wisedome to refuse set naught by the praise of the proud the wicked vngodly men In consideration whereof the Prophet now saith Exultate iusti in Domino rectos decet collaudatio O ye righteous reioice ye in the Lord I speake not to the wicked nor to the crooked wayward nor froward people of this world if I shuld they wold peraduenture not deny to giue praises vnto the Lord. Nam curuus prauus quam diu sibi bene est Deum laudat benedicit si autem male blasphemat rectus semper laudat sicut Iob. For the crooked
perfection Caluine in his Insti 3. booke cha 11. Sect. 23. How righteousnesse is to be vnderstood Righteousnesse is euen such fayth as is called Gods righteousnesse or righteousnesse that is of value before God For it is Gods gift and it altereth a man and chaungeth him into a new spirituall nature and maketh him frée and liberal to pay euery man his duetie for through faith a man is purged of his sinnes and obteineth lust to the lawe of God whereby hée giueth God his honour and paieth him that he oweth him â—â— men he doth seruice willingly wherewith so euer he can paieth euery man his duetie Such righteousnesse can nature fréewill our owne strength neuer bring to passe For as no man can giue himselfe faith so can he not take away vnbeliefe how then can he take away anie sinne at all Wherefore all is false hypocrisie and sinne whatsoeuer is done without fayth or in vnbeliefe as it is euideÌ„t in the. 14. chap. to the Romanes ver 23. though it appeare neuer so glorious or beautifull outward Tindale fol. 43. Of outward and inward righteousnesse It shall be righteousnesse vnto vs before the Lord. ¶ The outward déede is righteousnesse vnto the auoiding of punishment threatnings curssings to obtein temporal blessings but vnto the life to come thou must haue the righteousnesse of faith and thereby receiue forgiuenesse of sinnes and promise of inheritaunce and power to worke and loue T. M. ¶ But because none could fully obey the law we must haue our recourse to Christ to be iustified by faith Geneua ¶ No man can perfectly fulfill the lawe therefore we must haue recourse to Christ by faith in whom we are reputed as iust The Bible note How we receiue our righteousnesse by the meere gift of God Example thereof Like as the earth engendereth not raine nor is able by her owne strength labour trauaile to procure the same but receiueth it of the méere gift of God from aboue so this heauenly righteousnes is giuen vs of God without our works or deseruings Looke then how much the earth of it self is able to do in getting procuring to it selfe seasonable showres of raine to make it fruitfull Euen so much no more are we able to do by our owne strength works in winning this heuenly eternal righteousnes therefore shall neuer be able to atteine it vnles God himself by meere imputation by his vnspeakable gift do bestow it vpon vs. Luther vpon the Gal. fol. 5. The meaning of these places following Of righteousenesse because I go to my Father ¶ Wherfore the wicked must néeds confesse that he was iust beloued of the Father and not condempned by him as a blasphemer or transgressour Geneua And righteousnesse of the God of his saluation ¶ This word righteousnesse may be expounded two wayes either for all the benefits of God whereby he proueth himselfe to be righteous iust of promise towards the faithfull or for the fruit of righteousnesse Truly Dauids meaning is nothing doubtful namely yâ— it is not for such men to looke to obteine the fruit of righteousnes as vnrighteously dishonour Gods holy seruice And againe that it is not possible that God should disappoint his true worshippers because it is his propertie to aâ—ouch his righteousnes with benefits Cal. vpon the. 24. Psal. Blessed are they that hunger thirst for righteousnes for they shall be satisfied ¶ But what can all our righteousnesse be before God Shal it not according to the saieng of yâ— Prophet be counted as a most filthy and defiled cloth And if all our righteousnesse be straightly iudged it shall be sound vniust and hauing lesse force What therefore shall become of our sinnes wheras not euen our righteousnesse it self shal be able to answere for it selfe Therefore with all our might crieng out with the Prophet as lowde as we can Enter not into iudgement c. With all humblenesse let vs runne to the throne of mercy which onely is able to saue our soules I. Gough ¶ Looke Hunger RIGHT HAND What is meant by Gods right hand THE right hand is wont in the Scripture to betoken the strength and power wherby God worketh all things effectually as the right hand of the Lord hath done mightely Psal. 118. 16. And is also taken for helpe as in Iob. 14. 15. Psal. 138. 7. 139. 10. And in the Reuelation of Iohn 1. 17. Marl. vpon the Apoc. Christ is called Gods right hand Psa. 118. 15. 16. The right hand of the Lord hath done meruailes The right hand of the Lord hath gotten the victorie it is vsed also for the glorie of the Father concerning which he saith to his sonne Sitte on my right hand And in some place for euerlasting ioye and lyfe Math. 25. 33. And he shall set the Shéepe on the right hand and the Goates on the left Saint Hierome in his exposition of Paules first Chapter to the Ephesians saith He hath declared the power of God by the similitude of a man not because a seate is placed and God the Father sitteth theron hauing his sonne sitting there with him But because we cannot otherwise conceiue how the sonne doth iudge and reigne but by such words to our capacitie As therefore to be next to God or to depart farre from him is not to bée vnderstoode according to the distance of places but after mens merits because the Saints are heard by him but the sinners of whome the Prophet sayth Beholde they that gette themselues from thée shall perish are remoued farre inough for comming néere him at all Euen so lyke wise to bée either at the right or left hand of God is to be taken so that the Saintes are at his right hand and sinners at his left As our Sauiour himselfe also in the Gospell affirming the same doth say that at the right hand are the sheepe and the Goates at the left Moreouer this very word to Sit doth argue the power of a Kingdome by which God is beneficiall to them on whom he doth vouchsafe to sit insomuch as verely he doth rule them and hath them alwayes in his guiding and doth tourne to his owne becke or gouernement the neckes of them that before ranne out of the way at randon and at libertie Bullinger fol. 73. Saint Austen in his booke De fide simbolo saith Wée beléeue that he sitteth at the right hand of God the Father yet not so therefore as though we should thinke that God the Father is comprehended within the limits of a mans body so yâ— they that thinke of him shuld imagine that he had both a right and a left side And wheras it is sayd that the father sitteth we must not suppose that he doth sit with bended hammes least peraduenture we fall into the same sacriledge for which the Apostle accurseth them that haue chaunged the glorye of the incorruptible God into the similitude of
a corruptible man For a detestable thing it is to place God in such a lykenesse in a christian Church and much more wicked it is to place it in the heart where the Temple of God is verely and indéede if it be cleansed from earthly desires and errours We must therfore vnderstande that at the right hande is as much to say as with greatest happinesse where righteousnesse and peace and gladnesse is Euen as also the Goates are placed at the left hand that is in miserie for their iniquities to their paine torment Whereas God therefore is said to sit therby is not meant the placing of his limites but his iudiciall power which his maiestie neuer wanteth in bestowing worthy rewards to those that are worthy of them c. Bullinger fol. 74. What the right hand doth signifie in this place following That I may turne me to the right hand or the left ¶ The right hand or the left hand is no more to say but tell mée one thing or another that I may know whervnto to stick and is a phrase of the Hebrewes T. M. Of the right hand of Christ. To sit on my right hand or on my left hand is not mine to giue saith Christ but vnto them for whome it is prepared of my Father ¶ This answere made Christ to the mother of Zebedes children who desired of him that her two sons might sit in his kingdome the one vpon his right hand the other vpon his wft is as much to say that according to this present state wherein yeâ— sée meâ— I am not come to distribute places seates of my kingdome for know ye that from the beginning my Father I haue distributed and appointed themâ— Therfore be not you carefull as though they were voide This is the true vnderstanding of this place I. Proctour ROBBE How robbing is no these when God commaunded it AND shalt robbe the Aegyptiâ—ns ¶ Héere ye may not note that they stale and therefore ye may steale but note that it was done at Gods commaundement and therefore was it a iust and a righteous thing to be done for he is not the authour of euill T. M. ¶ This example may not be followed generally though at Gods commandement they did it iustly receiuing some recompence of their labours Geneua ROCKE How Christ was the Rocke THe Rocke was Christ. ¶ S. Chrisostome saith vppon this place Petra â—rat Christus c. The Rocke was Christ for it was not by the nature of the Rocke that the water gushed out but a certeine other spirituall Rocke wrought all these things that is to say Christ. Iewel fol. 254. How Christ is the true Rocke Because thou hast said to me saith Christ to Peter Thou art Christ the sonne of the liuing God I doe also saâ— to 〈…〉 Thou art Peter for before he was called Symon but this name that he should be called Peter was giuen him of the Lorde to the ende that by that figure he might signifie the Church For because Christ is Petra the Rocke Petrus is the Christian people For Petra is the principal name And therfore Petrus commeth of Petra and not Petra of Petrus As Christus Christ is not named a Christiano but Christianus a Christian is named of Christus Christ. Therfore saith Christ Thou art Peter vppon this Rock which thou hast coÌ„fessed vpon this Rock which thou hast knowne saieng Thou artâ— Christ the sonne of the liuing God I will build my church yâ— is vpon my selfe being the son of the liuing God wil I build my church I will build thée vppon me and not me vpon thée for men that be builded vpon meÌ„ did say I am of Paule I am of Apollo I of Cephas yâ— is of Peter And other who would not be builded vpon Petrum Peter but vpon Petram the Rocke did say I am of Christ. And the Apostle Paule when he did know yâ— he was chosen or preferred and Christ despised by some men sayd Is Christ diuided Was Paule crucified for you Or were ye baptised in the name of Pauleâ— And as not in Paules nameâ— no more were ye baptised in the name of Peter but in the name of Christ that Peter might bée 〈…〉 vpon theâ— Rocke not the Rocke vpon Peter Nowel fol. 109. Upon this Rocke c. Upon that faith whereby thou hast confessed and acknowledged me for it is grounded vpon the iufallible truth Geneua ¶ Christ is the Rocke wherevppon the true Church is builded No man can laye anie other foundation besides that which is layde already which is Iesus Christ. 1. Cor. 3. 11. Peter is through fayth one of the stones wherewith the Church is builded Sir I. Cheeke ROD. The opening of this place of Marke contrary to Mathew and Luke COmmaunded them that they should take nothing vnto their iourney saue a rod. ¶ Saue a rod onely although in Math. 10. 10. and Luke 9. â— be should séeme to forbid them a rodde yet the text meaneth not so indéede but forbiddeth Coaâ—â— Shâ—es Rod c. By a figure to the intent onely that they shuld vtterly put from them all carefulnesse of any such prouisions For if he had so moâ—â— yâ— they shuld haue taken no such things with them Then should it noâ— now be lawfull for any preacher to haue anie of those things with them when they goe to preach And therfore Marke expressing Christs minde more plainly giueth libertie to take a rod or a walking staffe to ease themselues withall when they were wearie Tindale Take nothing to your iourney neither staues nor sâ—rip c. ¶ Because this iourney was short and but for a time Christ willed that they shuld make hast and take nothing with them whereby they might bée letted any thing at all from the businesse The Bible note ¶ To the end they might doe their charge with greater diligence when they had nothing to let them Geneua Of the rodde and staffe of God what is meant thereby Virga tua beculus tuus ipsa me consolata sunt Thy rod and thy staffe hath comforted me A rodde doth serue to beate to punish and correct children for their faults And a staffe serâ—eth not onely for a weapon to defend a man from his enimies but also a staffe serueth to saue a man from falling So that by the rod ye must vnderstand our crosse correction persecution that the godly doe suffer in this life And by the staffe our helpe our preseruation in our dayly daungers which 〈…〉 were not able to endure if God had not bene with vs and preserued vs. Ric. Turnar ROME HOW Babilon is proued to be Rome by the Scriptures SHée is fallen shée is fallen euen Babilon that great Citie ¶ signifieng Rome for as much as the vices which were in Babilon are found in Rome in greater abundance as persecution of the Church of God oppression and slauerie with destruction of the people of God
how God worketh in the outward visible sacrament but his meruailous worke is in the worthy receiuers of the sacraments The wonderful worke of God is not in the water which onely washeth the body but God by his omnipotent power worketh wonderfully in the receiuers therof scouring washing and making them cleane inwardly as it were new men and celestiall creatures This haue all olde Authors wondred at this wonder passeth the capacitie of all mens wits how damnation is turned into saluation and of the sonne of the Diuell condemned into hell is made the sonne of God an inheritour of heauen This wonderfull worke of God all men may meruaile and wonder at but no creature is able sufficiently to comprehend it And as this is wondred at in the sacrament of Baptime how he that was subiect to death receiueth lyfe by Christ and his holy spirite so is this wondred at in the sacrament of Christs holy Table how the same lyfe is continued and endured for euer by continual feeding of Christs flesh and his bloud And these wonderfull workes of God toward vs we be taught by Gods hoâ—y word and his sacraments of bread wine water and yet be not these wonderfull workes of God in the Sacraments but in vs. Cranmer fol. 74. How the sacrament may be poysoned Pope Victor the third was poysoned in the Sacrament The Emperour Henry the seuenth was poysoned by a Dominike Frier named Barnardmus de monte policiano in receiuing the sacrament and yet may it be none other substance but the body and bloud of our Sauiour Christ God and man where if he had bene man they had poysoned him first but if he hadde bene God he would first haue espyed their poyson because hée cannot be deceiued And because he cannot deceiue he would not haue poysoned the Emperour who mistrusted nothing A. G. How the Sacrament was cast into the fire and burnt This wicked Pope Heldibrand sought by all meanes how he might destroy Henry the Emperour and on a time demaunded of the Sacrament of Christs body as the Heathen vse to doe of their Idolls what successe he should haue against him And because the sacrament spake not gaue him no aunswere he threw it into the fire maugrie all the Eardinalls that were about him said to the sacrament most blasphemously Could the Idoll gods of yâ— Heathen giue theÌ„ answere of their successe and canst not thou tell me How there is but two sacraments ¶ Looke Two When the sacrament was forbidden to be ministred in both kinds The sacrament was forbidden to be giuen in both yâ— formes vnto lay men in the generall Councell at Constaunce which was in the yere of our Lord. 1415. The words of the Councell Although Christ after supper ordeined this worshipfull Sacrament and gaue it vnder both the formes of bread and wine to his Disciples yet that notwithstanding the authoritie of the holy Canous and the laudable and approued custome of the Church hath ordâ—ined that the lay men should not receiue it Sacraments of the Elders compared to ours Chrisostome bringeth a very apt similitude in his Homely which he made vpon these words of Paule Our Fathers were baptised into Moses And in his vii Homely vpon the Epistle to the Hebrues Paintâ—rs saith he when they intend to 〈…〉 a King first draw out the proportion vpon a table with shadows and darke colours but yet in such sort that a man may by that deliniation although it be some what obscure easely perceiue that the Image of a King is there painted and harsemen Chariots such other like things which things are not yet straight way known of all men But afterward when the Painter hath layed on fresh colours and hath finished the worke those things which before by those first lines appered scarce begon and rude are now manifestly and opresly perceiued Such saith he were the sacraments of the Elders if they be compared with ours By these words it is manifest that Chrisostome was of yâ— opâ—nion that one and the selfe same thing is represented in our sacraments and in the sacraments of Elders although in theirs more obscurely and in ours more manifestly Pet. Mar. vpon the Rom. fol. 82. SACRIFICE What a Sacrifice is A Sacrifice is a voluntary action wherein we worship God and offer vnto him somewhat wherby we testifie his chiefe dignitie and dominion and our seruitude and submission towardes him Pet. Mart. vpon the Romanâ—s fol. 411. Againe A sacrifice saith he is a voluntary and a religious action instituted of God to offer vnto him our things vnto his glory and that thereby we may with a straighter â—and be coupled vnto him in holy societie To this definition of sacrifices must be added a perticipation Certaine sacrifices are propiciatorie and other of thankes giuing By the first kinde God is made mercifull vnto vs by the power and iust merite thereof but of this sort we haue but onely one forasmuch as onely by the death of Christ the eternall Father is neconciled vnto vs and by the merites of this one onely Oblation the sinnes of the elect are forgiuen but in the other kinde of sacrifice wée giue thankes vnto God we celebrate his name to our power wée obey his will Pet Mar. vpon Iudic. fol 63. Of two manner of sacrifices The sacrifice of reconciliation or redemption is to delyuer sinners from the wrath of God which doeth onely pertaine to our Sauiour Iesus Christ whereof all the Leuiticall sacrifices were but shadowes signes The Sacrifice of praise or thanks giuing is all the workes of the faithful wherewith they praise and laud God and labour to be ioined with him c. S. Austen himselfe doth expound it August lib. 10. de ciuita Dei cap. 6. I. Veron One kinde of sacrifice there is which is called a propiciatory or mercifull sacrifice that is to say such a sacrifice as pacifieth Gods wrath and indignation and obtaineth mercie and forgiuenesse for all our sinnes and is the raunsome of our redemption from euerlasting damnation And although in yâ— olde Testament there were certaine sacrifices called by that name yet in very deede there is but one such sacrifice whereby our sinnes be pardoned and Gods mercie and fauour obtained which is the death of the Sonne of God our Lorde Iesus Christ nor neuer was any other sacrifice propiciatory at anye time nor neuer shall be This is the honour glory of this our high Priest wherein he admitteth neither partner nor successour For by his one obsation he satisfied his father for all mens sinnes and reconâ—iled mankinde vnto his grace and fauour And whosoeuer depriue him of this honour and goe about to take it to themselues they be very Antichrists and most arrogant 〈…〉 phemers against God and against his Sonne Iesus Christ whome hee hath sent Another sacrifice there is which doeth not reconcile vâ— vnto God but is made of them
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.
of men by manifest signes of his Diuinitie Geneua How the sonne is punished for the fathers fault He shall dye the death and his bloud shall be vpon him ¶ He sheweth how the sonne is punished for his fathers fault that is if he be wicked as his Father was doeth not repent he shall be punished as his father was or els not Geneua SONNE OF GOD. How Christ is proued to be the Sonne of God THou art my sonne this daye haue I begotten thée ¶ That is this daye haue I declared that thou art my naturall son meaning especially the time in which he made him knowen in the world by his wonderfull workes as S. Paule ment when he said God was made manifest in the flesh noting the working of the spirit working in his birth life death resurrection ascension so this daye noteth no perticular time but al times in generall wherein God hath shewed his power in Christ as especially in the time he liued among vs c. Deering Of the Sonne of Gods deliuering vp his kingdome vnto his father Then commeth the ende when he hath deliuered vp the kingdome to God the father when he hath put downe all rule authoritie and power for he must raigne till he haue put all his enimies vnder his feete but where he saith all things are put vnder him it is manifest that he is excepted which did put all things vnder him when all things are subdued vnto him then shall the sonne also himselfe be subiect vnto him that put all things vnder him that God may be all in all ¶ S. Paule in this place doth the Corinthians to wit that then shall the ende come that all things shall be subdued vnto Iesus Christ and Christ his Sonne shall delyuer vnto his Father his kingdome that is the Church the whole number of the elect which he hath by his death redéemed Then also Christ the son himselfe shall be subiect vnto the father touching the dispensation of his flesh in his members the Saints by which it is meaned that then the mysterie of Christ shall cease the preaching of the Gospell shall be left and no longer any such in the euerlasting kingdom of God the saints shal be as was in the militant Church when the world was subiect vnto the preaching of the Gospell For wher no sin nor disease is ther néedeth no remission or medicine And this subiection of the Saints shal be the most frée kingdom vnto them for then Iesus Christ very God man shal be al in al God in God raigning in all things creature in creatures to God subiect as a creature c. Uerely touching the dispensation of the flesh and the misterie now in force and vre Christ shal be subiect to his father but being true God and cousubstanciall sonne of God the Father hath and shal euerlastingly haue one indiuisible raigne kingdome with the father I. Proctor ¶ Now Christ shall surrender the Kingdome that was giuen vnto him that we may cleaue perfectly vnto God howbeit he shall not by that meanes vtterly giue vp his kingdom wherof as the Scripture teacheth there is no ende but he shall as it were conuay it from his manhood to his Godhead For then we shall haue an open entrie and frée accesse to the diuine maiestie where now our weaknesse will not suffer vs to approch Christ then shall this waye bée subiect to his Father for then the vale shall be taken away and the office of his mediation shall some way cease and we shall sée God face to face raigning in his glory without any countring or meane And where S. Paul saith that God may be all in all some think he speaketh so because we shall haue than without any meane many commodities which God now ministreth vnto vs by creatures For maintenance of our lyfe we shal then haue no néed of bread and drinke c. Neither for edifieng shall we haue any néede of the Sacraments of the Church nor the outward word of the Scripture nor Ecclesiasticall offices for God by himself shall be all in all Other teach the meaning of those wordes to be that the flesh shall couet no more the spirit but God shal possesse euery part of vs and raigne in vs fully perfectly which thing in this life is only begun B. Traher ¶ Looke Subiection How the sonne of God is equall to his father Thought it no robbery to be equall with God ¶ If the sonne be equall to the father then is ther of necessitie an equalitie which Arrius that Heretike denieth And if the sonne bée compared with the father then is there a distinction of persons which Sebellius that heretike denieth Beza Who are the sonnes of God The sonnes of God are the sonnes of Seth which hadde instructed and nourished them in the feare of God The sonnes of men are the sonnes of Cain instructed of him to all wickednesse Tindale The sonnes of God séeing the daughters of men that they were faire S. Austen saith that those which are ther called the sonnes of God were in very déede men namely comming of the stocke of Seth. For when they worshipped God truly sincerely and called vpon him holily and purely being adorned with his fauour and grace they are called by the Scriptures the sons of God But when at the length they began to burne in filthie lusts with those women which came of the stocke of Cain and by that meanes fell into fellowship with the vngodly taking them to their wiues and cleauing also to superstitious and wicked worshippings they were chaunged from the sonnes of God not onely into men but also into flesh And this will I say by the waye Aquila translating these wordes out of Hebrue They were not saith he the sonnes of God but the sonnes of Gods for the cause so called as I suppose because their progenitours were holy men but their Children miserably fell from God and godlinesse by inordinate loue of women And Simmachus translateth it the sonnes of the naughtie c. Pet. Mar. vpon Iudic. fol. 16. ¶ By the sonnes of God are vnderstood those that descended from Seth which wer instruct in the true knowledge and worship of God as in manye places both in the olde Testament and in the new the faithfull are called the sonnes of God And by the daughters of men are vnderstoode the women that came of the generation of Cain which were giuen to all vngodlynesse and with them Seth commaunded his children by the will of GOD that they should make no contract of marriage as the Lord commaunded the Children of Israel to make no marriage with the women of the Cananites Lyra. ¶ The Sonnes of the godlye ioyned themselues with the Daughters of the wicked without all feare of God Geneua How we are borne the sonnes of God Which are borne not of bloud c. ¶ These words pertain◠to the description
in his booke of Predest fol. 19. STONE◠Of the stone that Iosua pitched vp IT hath heard all the words of the Lord. ¶ It hath heard c. That is it signifieth that ye haue heard It left not to bée a stone nor was so transformed that it had eares or the sense of hearing but should put them in remembraunce what couenant they had made there and stirre them to the performance thereof such phrases are familiar to the Hebrues T. M. Of the stumbling stone and who shall stumble thereat And stone to stumble at ¶ Some read and as the Rocke to fall vpon to the two houses of Israel a snare and net to the inhabitaunts of Hierusalem And they expound y◠sentence thus The Lord will be vnto the houses of Israel that is to the house of Iuda and to the house of the ten Tribes partly a sanctifieng by which vnderstand health and felicitie and partly a stone to stumble at So that some of both the houses shall be sanctified some shall stumble but the chiefely they of Hierusalem shal be snared Who shal be sanctified and who shal stumble fall doth S. Peter cléerly expound 1. Pet. 2. 6. saieng Unto you therefore which beléeue he is precious but vnto them which beléeue not the stone which the builders refused the same is made y◠head stone in the corner and a stone to stumble at T. M. What stones in this place signifieth Thy seruaunt hath a loue to hir stones Stones héere signifie the men vpon whom the Church is edified as 1. Pet. 2. 5. And ye as lyuing Stones are made a spirituall house c. T. M. ¶ The more that the Church is in misery the more ought the faithfull to loue and pittie it Geneua Of the stone cut out of the mountaine Whereas thou sawest that the stone that was cut out of the mountaine c. ¶ Meaning Christ who was sent of God and not set vp by man whose kingdom at the beginning should be smal and without beautie to mans iudgement but should at length grow and fill the whole earth which he calleth a great Mountaine As ver 35. And this kingdom which is not only referred to the person of Christ but also to the whole body of his Church and to euery member thereof shall be eternall for the spirite that is in them is lyfe eternall Rom. 8. 10. Who is the corner stone The stone which the builders refused c. ¶ Christ is called the head stone in the corner not only because that he beareth vp the whole building that is to say the Congregation but because that he doth ioyne two wals together in one that is to say the Iewes and the Gentiles Sir I. Cheeke The same stone which the builders refused c. ¶ The stone is Christ and the builders such teachers as taught that he was vnprofitable Mat. 22. such builders remaine yet and shall do to the worlds ende T. M. Who is the stone full of eyes For the stone that I haue laide before Iosua vppon one stone shall be 7. eyes ¶ He sheweth that the ministers cannot build before God lay the first stone which is Christ who is full of eyes both because he giueth light vnto all others and that all ought to seeke lyght at him Cha. 4. 10. STRAIGHT GATE What the straight gate doth signifie ENter in at the straight gate ¶ The straight gate is the true knowledge and vnderstanding of the law and of the true intent of workes which whosoeuer vnderstandeth the same shal be driuen to Christ to fetch of his fulnesse and to take him for his righteousnesse and fulfilling of the lawe altogether at the beginning and as oft as we fall afterward and for more then the thousand part of our fulfilling of the law and righteousnes of our best workes all our life long for except the righteousnes of Christ be knit to the best déedes we doe it will be too short to reach to heauen Tindale ¶ We must ouercome and mortifie our affections if we wil be true disciples of Christ. Geneua Striue to enter in at the straight gate ¶ We must indeuour and cut of all impediments which may let vs. Geneua ¶ Looke Narrow way SVBIECTION Of Christs subiection to his father THen shall the Sonne also himselfe be subiect ¶ Not because the Sonne was not subiect to his Father before but because his body that is to say the Church which is héere in distresse and not yet wholly pertakers of his glory is not yet fully perfect and also because the bodies of the Saints which bée in the graues shall not be glorified vnto the resurrection but Christ as he is God hath vs subiect to him as his father hath but as he is Priest he is subiect to his father with vs. August b. 1. chap. 2. of the Trinitie Beza ¶ Looke Sonne SVCOTH ¶ Looke Sichem SVPERSTITION What superstition is and how it is defined SUperstition is a superfluous religiō what waies soeuer it be superfluous whether it be of the superfluitie of the things honoured or of the things vsed for Religion or for the manner in Religion This doubtlesse is vnderstood by the name of superstition from whence soeuer the name hath his beginning Whatsoeuer thou do to please the Almightie if it be not commaunded in his word it is superfluous superstition Superstition of Angells ¶ Looke Angell SVNNE The meaning of this place of Mathew THe Sunne shall be darkned c. ¶ By the Sunne Christ which is the sonne of righteousnes is to be vnderstood This Sunne hath bene darkned with the cloudes of mens traditions Therefore the Moone which is the Church and hath hir light of the Sunne must néedes begin to loose hir light yea and also the starres that is to say the Teachers and Ministers shal fall from heauen that is to say from the heauenly doctrine and word of God Sir I. Cheeke What it is to regard the rising of the Sunne Did I euer greatly regard the rising of the Sunne c. ¶ To regard the rising of the Sunne the going downe of y◠Moone is to be glorious in prosperitie to vse the things of this world to plesure Ie. 25. 10. For on them that be in prosperitie is the sun counted to shine the Moone to go down preciously and plesantly and on the contrary part to them that be in tribulation are both the Sunne the Moone counted cloudie and darke T. M. ¶ If I was proud of my worldly prosperitie felicitie which is meant by the shining of the Sunne and brightnesse of the Moone Geneua SVPPER OF THE LORD Wherefore the Supper was ordeined THe Supper of the Lord is ordeined first to confirme vs and as it were to seale vs in the same remission of sinnes the which we obtaine by faith in the death and passion of Iesus Christ and the true and spirituall Communion
he departed from him for a season ¶ If at any time we ouercome Satan through the grace giuen vs of God let vs not therefore bée proude or thinke that we are not without perill but rather let vs be circumspect and warie for Satan wil come vpon vs againe as be did vpon Christ whome after hée had beene ouercome by him he tempted many wayes by his limmes Sir I. Cheeke It is not inough twice or thrice to resist Satan for he neuer ceaseth to tempt Or if he relent a little it is to the ende that he may renue his force and assaile vs more sharpelye Geneua God suffereth none to be tempted aboue his strength But shall with the temptation make a waye to escape c. ¶ He that led you into this temptation which commeth vnto you either in prosperitie or aduersitie or for your sinnes past will turne it to your commoditie and deliuer you Geneua TEN What the number of ten signifieth AND ye shall haue tribulation for ten dayes ¶ That is to say many dayes For it betokeneth that the Church shall bée in continuall warfare vnder the crosse of persecution For the number of ten is the number of fulnesse and therefore it is not to be obserued too nicely So sayd Iacob to his father in lawe Beholde thou hast chaunged my wages ten times Ge. 31. 7. And in an other place it is sayd They haue tempted mée now ten times Nu. 14. 22. Also beholde ye haue offered me reproch ten times Iob. 19. 3. That is to say oftentimes sundry waies Marl. vpon the Apoc. fol. 42. What the ten hornes doe signifie Ten hornes ¶ The ten hornes doe signifie many prouinces Geneua How the ten commaundements are diuided into two Tables It is certeine faith Ambrose that the first commaundement is conteined in this Thou shall haue none other Gods but me The second Thou shalt not make thy selfe anie lykenesse of any thing that is in heauen c. The third Thou shalt not take the name of thy Lord God in vaine The fourth Thou shalt obserue my sabboth daies The fift Honour thy father c. But bicause these first foure precepts perteineth vnto god they must be vnderstood to be conteined in the first table The rest perteineth to men as to honour thy parents not to kill not to coÌ„mit fornication not to steale to beare no false witnesse to couet nothing of thy neighbours These sixe commaundements séemeth to be written in the second table whereof the first is Honour thy Father c. Thus much Ambrose Musc. fo 36. Of the ten virgins ¶ Looke Saints TENTS How Tents were first inuented IVbal the sonne of Lamech by Ada his wife first made the poâ—tatiue tents for to féede his cattell ordered his flocks disseuering the shéep from the goats found out yâ— certein time when the Rams shuld be put to the Ewes taught it other Lanquet Of three manner of tents That they defile not their tents among which they dwell ¶ There were thrée sorts of tents among the Hebrues The tent of the Lord that is the Tabernacle The tent of the Leuite and the tent of Israel The lepers were excluded them all The impure of an issue from the two first and the defiled by the dead onely from the Tabernacle of the congregation The Bible note TEARES Whereof teares commeth THe naturall Philosophers agrée not among themselues in this matter Some doe thinke that teares doe come by reason of the gall being troubled vnto which opinion agréeth yâ— first booke De mirabilibus sacrae Scripture the. 10. cap. which booke is intituled to be Augustines writing Other suppose theÌ„ to be a certeine kinde of sweate which Plutarch affirmeth but some do thinke that euen as from milke is separated whaye so also a watrish humour is separated from bloud wherof the greater part turneth into vrine yâ— which remaineth is thrust forth into teares Lastly Seneca in his 100. Epistle to Lucillus thinketh that with the stroke of griefe and sorrow the whole body is almost shaken there withall the eyes out of the which eyes the humour lieng nigh vnto them is expressed Pet. Mar. vpon Iudic. fo 62. The meaning of these places following My teares haue ben my meate day and night ¶ As other take pleasure in eating and drinking so he was altogether giuen to wéeping Geneua Put my teares in thy bottell ¶ If God kéepe the teares of his Saints in store much more will he remember their bloud to auenge it and although tyrants burne the bones yet can they not blot the teares and bloud out of Gods register Geneua And the Lord God will wipe a way the teares from all faces ¶ He will take away all occasions of sorrow and fill his with perfect ioy Apoc. 7. 17. 21. 4. Geneua And couered the altar of the Lord with teares ¶ Ye cause the people to lament because that God doth not regard their sacrifices so that they séeme to sacrifice in vaine Geneua TEREBINT The meaning of this place following and the nature of the tree AS yâ— Terebint haue I stretched out my braunches ¶ The Terebint is a hard trée spread abroad with long boughes whereout runneth the gum called a pure Turpentine which cleanse the stomake of putrified humours purifieth yâ— eares so the wisdome of God declared in his Scriptures spreadeth abroad her manifolde braunches of knowledge and vnderstanding to purge the inward eares and corruption of the soule The Bible note TERTVLIANIST AE What Heretikes they were THese men denied second marriage said that the soules of wicked men became diuels after their departure out of this life that the soule is continued by going from one into an other as much to say by carnall descent succession Aug. TESTAMENT What a Testament is TEstament is an appointment made betwéene God man and Gods promises Tindale fol. 6. TETRARCHA What Tetrarcha were TEtrarchia or Tetrarcha are wordes vsurped of the Romane writers but taken from yâ— Gréeks Tetrarcha were princes hauing the fourth part of some portion of the kingdome Such are they which we cast deputies or presidents The Romanes diuiding their kingdomes to suppresse rebellion limited yâ— same to diuers presidents or gouernours which they called Tetrarchae or Toporchae and the regions themselues Toporchas or Tetrarchas the which thing we may read in Plinie Mar. fo 305 TEVDAS ¶ Looke Theudas THAMAR Wherefore she is reckoned in the Genealogy of Christ. ONely such women are named in the Genealogy of Christ as the Scripture doth openly reproue yâ— we seeing Christ to be borne and come of sinners touching the flesh might beléeue that he would be mercifull vnto sinners Sir I. Cheeke And Iudas begat Phares Zara of Thamar ¶ By incestuous adultery yâ— which shame setteth forth his great humilitie who made himselfe of no reputation but became a seruant for our sakes yea a worme no man
sin yet all sin do not make men yâ— children of the diuel For yâ— children of God do sin also for if they say they haue no sin they deceiue themselues truth is not in themâ— but by yâ— meanes they sin by the which they are yet the children of this world but in yâ— respect yâ— they are the children of god they sin not at all for euery one that is borne of God sinneth not But vnbeléefe maketh the childe of the diuell which sin is called theyr owne as though it were alone if it be not expressed what manner of sinne it is I. Gough The meaning of this place followiâ—g That the thoughts of many may be opened ¶ That is many shall shew themselues openly to be Christs enimies And many againe shall confesse Christ yea and that with vtter perill and shedding of their bloud Hemmyng ¶ This chiefly appeareth when the Crosse is layed vpon vs whereby mens hearts are tryed Geneua THRESHING Of two manner of threshing THe Hebrues haue 2. words Dash which signifieth to thresh but yet then when we occupie to threshing beasts The other word is Chabat which is also to thresh but yet with â—lailes without beasts Pet. Mar. vpon Iudic. fol. 114. What is ment by threshing of the mountaines Thou shalt thresh the mountaines ¶ I will make thée able to destroy thiâ—e enimies be they neuer so mightie this chiefly is referred to the kingdome of Christ. Geneua Whereto the threshing of Gilead is compared Because they haue threshed Gilead c. ¶ If the Sirians shal not be spared for committing this crueltie against one Citie it is not possible that Israel shuld escape punishment which hate committed so many and grieâ—ous sins against God man Gen. THVNDER What the cause is that maketh thunder THunder is a sound caused in the cloudes by the breaking out of a hot and drie exhalation boating against the edge of the cloude It is heard in Spring Summer by reason of the heate of the Sunne that then draweth vp many exhalations which méeting in the middle region of the ayre with colde and moyst vapors are together with them inclosed in a hollow cloud But when the hot exhalation cannot agrée with the coldnesse of the place by this â—â—riâ—e being driuen together made stronger kindeled it wil néedes â—reake out with sodaâ—â—e violent eruption causeth the noise which we call thunder A similitude is put by great Authors of moist wood yâ— cracketh in the fire we may adde héerevnto the breaking of an Egge in the fire of an Apple or any like thing for what soeuer holdeth withholdeth inclosed any hot winde so that it cannot haue no vent it wil séeke it selfe a way by breaking the skin shell or case It were no euil comparison to liken Thunder to the sound of a Gunâ— which be both caused of the same or very like causes c. W. F. Thunder after the opinion of Aristotle is a natural thing Facta tamen â—t â—nqule secunduÌ„ natuâ—â—ordinatam Neuertheles saith he yet a thing of an vncertain doubtfull nature or of a â—sordred nature This thundring is nothing els but a crack a rsibling in the clouds yâ— cause efficient being the sun the planets the cause materiall being the hâ—t drye exhalations seeking a way out of yâ— clouds In the scripture both in the old testament in the new there is oâ—ten mention made of thundring which God miraculously sent down froÌ„ heuen aboue In the 9. of Exo. ve 23. God plagued K. Phaâ—â—o because he wold not let the childreÌ„ of Israel depart out of Aegipt with thuÌ„der lightning hail stones In the 1. Reg. 7. When yâ— Philistines made warre against yâ— Israelites thinking to haue destroyed them all the Lord with a sodaine great Thunder cracke did make the Philistines so sore afraid that they ranne away and were slaine the most parte of them Also in the new Testament Iohn 12. Christ a lyttle before he should suffer his Passion praied vnto his Father saieng Father delyuer me from this houre but therefore came I into this houre O Father glorifie and set out thy name thy might and power And immediately there came a voyce from heauen saieng on this wise Glorificaâ—i iterum glorificabo I haue glorified it and I will glorifie it As he might say I haue glorified it in thée my sonne since the first houre of thine Incarnation with manifest wonderfull great miracles Et iterum glorificabo and I will glorifie my name in thée after the time of thy glorious Resurrection and Ascention more then euer I haue done through the comfort of the Holy ghost which shall so worke in the hearts of men that then shall my name in thée my sonne Christ begin to flourish in such wise as it neuer did before When this voice was heard there was such a stout noyse heard from heauen that the people that followed Christ Dixerunt Tonitrium factum esse They said it was a Thunder Such a Thunder was heard vpon the daye of Pentecost at the comming downe of the Holy ghost Now héere is to be noted that the Thundering of God mentioned in the old Testament were euer to fraye and to make men agast but the Thundering of God mentioned in the new Testament were so tempered that they did not feare but comfort men wherein is manifestly declared a Maiestie to be both in the Law in the Gospell but yet the one to driue vs to God for feare of the rodde and the other with the loue of euerlasting reward to imbrace Christ. Of whom the words of the Prophet Dauid Psal. 18. bée verefied as well in yâ— letter as in the Allegory when he saith Intonuit de coelo Dominus altissimus dedit vocem suam The Lord from heauen hath thundered and the highest hath declared his voice Ric. Turnar The Lord also thundered out of heauen c. ¶ By all the things héere rehearsed is described the power might maiestie of almightie God which he declareth in tempests of which the whole 29. Psal. intreateth And in Iob. 37. are lyke things mentioned to yâ— setting out of his power Oftentimes we read that when he would more openly more expresly declare his power vnto men caused thunder lightening and earthquakes c. As in Exo. 19. 16. when the law was giuen 1. Reg. 12. 18. when the people desired a king Mat. 27. 51. when Christ was on yâ— Crosse. Act. 2. when the Holy ghost came vpon the Apostles Act. 4. 3â— when they prayed With such lyke words doe some suppose that God did at one time or other shew his benefite to Dauid and confirmed his promises with shaking yâ— earth sending thunder lyghtening hayle cloudes stormes other terrible tokens wherwith he holy Dauid ouerthrew his enimies Neither letteth it yâ— the Scripture mentioneth not thereof in any place for it mentioneth not the Tempest which Esay prophecied
to come in the deliueraunce of Hierusalem from the Assyrians yet who will denie but that it was in very déede so done T. M. TIME The meaning of this place following MY time is not yet come ¶ Some interpret this of the time of Christs death but not aptly for he speaketh of yâ— time of his departure affirmeth that he differeth from his kinsmen in this yâ— they might without danger come foorth at all houres in the face of yâ— world because they haue yâ— world their friends But he had good cause to feare for that the world was his enimie And he giueth them to vnderstand that they giue euil aduice in a knowen thing As if he should say my time to goe thether is not yet come when time shall serue I shall neede none of your admonitions I know what and when to do euery thing how also when I must be knowen vnto the world doth not depend on mans couÌ„sell but on my fathers decrée c. Euery man ought to consider his time and not to doe anie thing out of due time but patientlye to tarrie the opportunitie of a conuenient time The Lorde woulde not goe with his bretheren to Hierusalem because his time was not yet come At another time he commaunded Passeouer to be prepared at Hierusalem saieng I wil kéepe yâ— Passeouer at thy house with my disciples And to his mother he said Mine houre is not yet come Let euery one of vs therefore learne by this example to frame our selues according to the conuenientnesse of the time euen as the Astpole Paule teacheth vs but so notwithstanding that wée swarue not the breadth of a nayleâ— from our calling Marl. vpon Ioh. fo 221. What is ment by time times and halfe a time They shall be giuen into his hand vntill a time and times and the diuiding of a time ¶ God shal suffer them thus to rage against his Saints for a long time which is ment by the time times But at length he wil asswage these troubles and shorten the time for his elect sake which is héere ment by the diuiding of time Geneua TITHES What is vnderstood by Tithes THy fruites whether they be drye or moyst sée thou kéepe not backe ¶ By Tithes and first fruites are vnderstoode giuing of thankes whereby the heart knowledgeth and confesseth to haue receiued it of God as 1. Tim. 4. 4. T. M. Of the Tithes laid vp for the poore At the end of thrée yeares thou shalt bring foorth all yâ— tithes of thine increase of the same yere lay it vp within thy gates ¶ Besides the yearely Tithes that were giuen to the Leuites these are laid vp in store for the poore Geneua ¶ Read Amos. 4. 4. and Mal. 3. 8. TO DATE What the meaning is of these words To daye TO daye if ye will heare my voyce ¶ As touching the words he saith to daye he meaneth all the time in which the Gospell is preached teaching vs thereby that so long as the word is preached so long saluation is offered Deering TONGVE To speake with tongues what it meaneth I Will pray with the spirit and will pray with the minde also ¶ To speake with tongues or with yâ— spirit is to speak yâ— other vnderstand not as Priests say their seruice To speake with the mind is to speak that other vnderstand as when the Preacher preacheth Tindale How the Apostles spake with strange tongues How then heare we euery man his own language ¶ Not yâ— they spake with one voice many languages wer heard but yâ— that yâ— Apostles spake with strange tongues for els the miraclâ— had rather bene in yâ— hearers wheras now it is in the spekers Nazian in his Oration of Whitsonday What it is to smite with the tonge Let vs smite him with the tongue ¶ That is let vs slaunder him accuse him for we shall be beléeued Geneua What the tongue of God is Gods tongue is the Holy ghost Psa. 45. 1. My tongue is the pen of a ready writer How the tongue is compared vnto a launce Pithacus the Philosopher saith that a mans tongue is made lyke the yron point of a launce but yet that it was more daungerous then that for the point of a launce can but hurt yâ— flesh but the tongue perisheth the heart What is meant by the third tongue The third tongue hath disquieted many a one ¶ The third tongue or double tongue which saith vnsaith or speaketh one thing and thinketh another The third tongue do some take for that which speaketh neither out of the new nor the olde Testament but of their owne braine The Bible note TOPAS The description of this stone and what it betokeneth THe ninth a Topas ¶ This stone is of the rarer preciouser sort and hath two colours the one of golde the other of yuorie It shineth with greatest clearenes when it is touched with the brightnesse of the Sunne and it passeth all Iewels in cléernesse singularly prouoking the beholders to looke still vpon it And this stone betokeneth such as shine in Christian life and doctrine Therefore it betokeneth the Christian sort which are predestinate to saluation out of all Nations of whome is made the bodie of the Catholyke Church Marl. vpon the Apoc. fol. 300. ¶ The ninth was a Topas which hath in him the colour of all other stones And this signifieth them which are with all vertues adorned like as was Daniel the man of desires Iohn the Euangelist which wrote this present Prophecie whome Christ much loued The cleere works of these such other wold be to shine vnto men yâ— by them yâ— father might be glorified Bale TOPHETH What Topheth is and how it was defiled ANd defiled Topheth also ¶ He defiled Topheth that is hée openly shewed that Topheth was defiled vncleane and filthy Topheth was a place nigh vnto Hierusalem in the valley of the sonnes of Hennon in which were cast dead caâ—kases and all vncleane things T. M. ¶ Topheth was a vally néere to Hierusalem and signifieth a Tabret because they smote on the Tabret while their Children were burning that their crye should not be heard where after Iosiah commaunded carions to be cast Geneua How Tophet is taken for hell For Tophet is prepared of olde ¶ Héere it is taken for hell where the wicked are tormented Geneua TOVCH NOT. This is spoken against traditions TOuch not tast not handle not c. ¶ Men by such obseruations were led from the veritie by the which they were made frée whereof it is spoken the veritie shall delyuer It is a shame saith the Apostle and vnconuenient and farre from the noblenesse of your lybertie séeing you be the body of Christ to be deceiued with shaddowes and to be iudged as sinners if you despise to obserue those things wherefore let no man ouercome you séeing you are the bodye of Christ that will séeme to bée
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
Si quis dixerit c. If any man shall say that the Sacraments of the new lawe were not all ordeined of our Lord Iesus Christ or that ther be fewer or mo then seauen or that any one of the same verilye and in proper speach be not a Sacrament accursed bée hée Councell of Trident. Sessio 7. Two manner of Faiths Looke Faith What the two Lambes doe signifie Two Lambes of a yeare olde without â—pot ¶ The Iewes say that by the beast that is sacrificed the sinner is vnderstood For when the beast is lead to be killed the trespasser ought say they to thinke as though he for his offences were lead vnto the same and thus to confesse O Lord I am guiltie of death I haue deserued to be stoned for this trespasse not this beast or to be strangled for this transgression or to be burnt for this crime But these Sacrifices doe by shadowe signifie Christ the true lambe of God who would afterward cleanse our sinnes and pay the price of them How grieuous therefore should we acknowledge and confesse our sinnes to be for the which no beast but the innocent sonne of God hath died For the Father sparing vs hath yéelded his sonne to death The Bible note How the priuiledge of two wiues came in Which had two wiues ¶ With the promise of multiplication of séede came in the priuiledge of two wiues The promise performed and ended in Christ the priuiledge ceaseth Gods lawe taketh place which ioyneth two in one flesh and no mo Gen. 2. 24. Geneua Two tyrants and what they be The Scripture speaketh of two huge and cruell tyrants which shall destroy christendome before the last day of iudgement One through false doctrine and that is as Daniel and Paule both doth prophesâ—e the Bishop of Rome The other by power and force of armes that is the Turke of whom Daniel in the. 7. chapter speaketh where he doth attribute vnto him 3. hornes only which he shuld plucke of from the. x. hornes and those 3 are Asia Greece Aegypt which he hath plucked off long since and kéepeth them in possession within the which limits the Prophet hath included him for although he be busie in Hungary readie to inuade Germany yet he cannot think that euer he shall haue them in quiet possession as he hath Asia Greece Aegypt for the Prophet is plaine and manifest Sleadane in his Chronicle Of two natures in Christ. ¶ Looke Christ. Word Vagabunds What these Vagabunds were TOke vnto them certeine vagabunds ¶ Certein companions which doe nothing but walke the stréets wicked men to be hired for euery mans money to do any mischiefe such as we coÌ„moÌ„ly call the rascals very sinks dunghil knaues of all townes and cities Beza VAILE What the vaile and renting of the temple did signifie AND the vaile of the temple did rent in two péeces ¶ This vaile was a certeine cloth that hanged in the temple diuiding the most holy place from the rest of the temple as our cloth that is hanged vp in Lent diuideth the altar from yâ— rest of the Church The renting of which vaile signified that the shadowes of Moses lawe shuld vanish away at the flourishing light of the Gospell Tindale VALES II. What they were VAlesi were heretikes which had their originall of one Valens that liued in Bacathis a couÌ„try in Philadelphia Their manner was to geld themselues and as many straungers as lodged among them they abused the sâ—ieng in the Gospell If thy member offend thée cut it off c. Epiphan haer 58. VAINE GLORIE A good remedy against it IF thou be tempted to vaine glory for thy good déeds then looke of thine euill héereto and put the one in one ballance and the other in the other And then if thou vnderstand yâ— lawe of God any thing at all tell me whether weigheth heauier Tindale VAPOVR What Vapour is VApour is a dewie mist as the smoke of a séething pot Tind VESSELL What is meant by this vessell NEither would he suffer that any man should carry a vessell through the temple ¶ That is any prophane instrument of which those fellowes had a number yâ— made the court of the temple a market place Beza VINE What the Allegory meaneth I Am the true vine ¶ This Allegory is taken out of diuers writings of the Prophets who in diuers places compare the Church to a vineiard and men in the Church to vines and the works of faith of loue and of righteousnesse to grapes Therefore when the Lord calleth himselfe the true vine wée must not so vnderstand himâ— as if he were naturally and substantially a vine for naturally and substantially he is God and man not a vine but representeth the true vine Therfore it is called a vine by similitude not by propertie euen as he is called a Sheepe a Lambe a Lyâ—n a Rocke a Cornerstone such lyke from which such similitudes are brought Marl. vpon Iohn fol. 500. What is heere meant by the vine And hée shall binde his Asse sole vnto the Uine ¶ A country most abundant with vines and pastures is promised him Geneua How Israel is compared to an empty vine Israel is an emptie vine ¶ As the vine spoyled of her grapes beareth new the yeare following so the Israelites enioyeng rest after afflictions renued their former wickednesse and Ioolatrie The Bible note ¶ Whereof though the grapes were gathered yet as it gathered new strength it encreased new wickednesse so that the correction which shuld haue brought them to obedience did but vtter their stubburnenesse Geneua VINEGER Of the propertie thereof VIneger of it selfe is sharpe sowre and tart and is no fitte drinke to moisten a man that is a thirst For though vineger be colde in operation yet is it dry and hath vertue exicatiue Therefore vineger is a sawce and no proper drinke And if it be dronken of him that is moist it maketh him drye But if he be drye afore it killeth him quickly at yâ— least if it be stroÌ„g vineger And specially if it be such vineger as was giuen to Christ hanging vpon the crosse which as S. Mathew saith was mingled with Gall. Saint Marke calleth it Vinum mirlatum Wine mingled with Mirre Whervpon the worshipfull Clarke Saint Bede doth gather vpon the wordes of S. Marke that they gaue vnto Christ wine mingled with Mirre Mirre is the Gumme of a certeine trée growing in Arabia called Mirre which Gumme is both gréene and bitter like vnto gall This bitter tart drinke giuen vnto Christ did both fulfill the prophesie which was that the Iewes should so vse Christ in the time of his thirst and also it made a spéedie end of his life For as soone as he had tasted of that tart and strong vineger he bowed downe his head and sayd Consummatum est All is done All the things which the Prophets haue fortold
Godhead S. Iohn sayth not Caro verbum facta est as the Arrians expound it and say the flesh receiued the worde but hée sayth Verbum caro factum est The word was made flesh I. Proctour ¶ In that he sayth the word became flesh and not man hée sheweth how farre Gods sonne humbled and abased himselfe For the Scripture calleth man flesh when he will signifie the pouertie vilenesse and miserie of man As when it is said All flesh is grasse and he remembred that we were but flesh my spirit shall not euer striue in man for he is flesh But when yâ— Euangelist sayth The word became flesh we may not imagin that Gods sonne ioyned to his diuine nature flesh only and not mans soule as Appolinaris thought in his traunce that flesh and the Godhead made one person without mans soule For he imagined that the diuinitie was in steede of a soule But so it should follow that the Lord Iesus was not a very man For flesh is not a man For the soule is the formall part of a man namely that wherby a man is a man without which a man cannot be And that the Lord had a mans soule beside his diuinitie he himselfe testifieth where he saith My soule is heauy vnto yâ— death Neither can Appol 〈…〉 is aide himselfe with this place For when the Scripture calleth men flesh it meaneth not that they are without soule for then they were no men indeede Traheâ—on What the Euangelist meaneth by the word in this place of Iohn In the beginning was the worde c. ¶ By the word the Euangelist meaneth the second person in the holy Trinitie namely our Lord Iesus Christ touching his diuine nature as it appeareth afterward when he saith And the worde became flesh Héere we must consider why Gods son is called a word Auncient writers consider a worde two wayes For they teach that there is an outward word and an inward word The outward word is that foundeth and passeth awaye The inwarde worde is the conceite of the heart which remaineth still in the heart when the sound is past So they saye that God hath an outward worde which is sounded pronounced and written in bookes And that hée hath an inwarde worde which remaineth within himselfe whereof the outwarde worde is an Image effect and fruite This inwarde worde euer remaining in him is called his sonne as the conceite of the heart maye bée called the ingendered fruite of the heart and the heartes childe They thinke also that he is called the worde of God because that as a worde is the Image of mans minde and representeth it vnto vs so the Lorde Iesus is Gods Image and most liuely representeth vnto vs his power his Godhead and his wisedome For whatsoeeuer is in the Father shineth in the Sonne Some other thinke that the worde héere is taken for a thing after the Hebrew manner of speaking For the Hebrewes vse Dabar which signifieth a worde for a thing When Esay the Prophet asked king Ezechias what the Babylonians had seene in his house he aunswereth thus They sawe all that was in my house Iohaial dabar there was not a word that is to say any one thing that I shewed not vnto them in my treasures The Prophet replyeth Behold the daies come that whatsoeuer is in thine house shall be taken away and whatsoeuer thy father haue laid vp in store vnto this day shal be carried to Babylon Ioij vather dabar ther shall not a word remain saith the Lord that is to say there shall not one thing be left behinde The Angel also in S. Luke when the virgin Mary meruailed how she shuld coceiue a childe without mans helpe sayd vnto her No word shall be impossible vnto God yâ— is nothing shal be impossible for him to do So that after this vnderstanding S. Iohns mening is that in the beginning ther was a diuine and heauenly thing with God Traheron How the word of God is called the light Thy word saith Dauid is a lanterne vnto my féet Psa. 119. 105 Againe the commaundements of the Lord is lightsome giuing light to the eyes Psal. 19. 7. Theophilact saith Verbum Dei est lucerna c. The word of God is the candle whereby the théefe or false preacher is espied How the word of God endureth for euer S. Hierome sayth Quomodo eternae erunt Scripturae diuinâ— c. How shall the holy Scriptures be euerlasting séeing the world shall haue an ende True it is that the parchment or leaues of the books with the letters and all shall bée abolished but forsomuch as the Lord addeth My words shal neuer passe doubtlesse though the papers and letters perish yet the thing that is promised by the same letters shall last for euer Of the nature and strength of the word of God For the word of God is liuely and mighty in operation and sharper then anye two edged swoorde and entereth through euen to the diuiding asunder of the soule and the spirit of the ioyntes and of the marrowe and is a discouerer of the thoughts and the intent of the heart neither is there any creature which is not manifest in his sight but all thinges are naked and open vnto his eyes with whome wée haue to doe Surely as the raine commeth down and the Snow from heauen and returneth not thether but watereth the earth and maketh it to bring forth bud that it may giue séed to the sower and bread to him that eateth so shall my word be that goeth out of my mouth it shall not returne vnto me in vaine but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it How the word of God hath sundrie names The word of God according to the sundry effectes and propertyes thereof hath sundry names as thus It is called seed for that it encreaseth and multiplyeth It is called a sword for that it cutteth the heart and diuideth the flesh from the spirit It is called a net for that it taketh vs and encloseth vs together It is called water for that it washeth vs cleane it is called fire for that it inflameth vs It is called bread for that it féedeth vs. Euen so it is called a key for that it giueth vs an entrye into the house The house is the kingdome of heauen Christ is the doore the word of God is the keye Iewel fo 144. How the word of God is the key ¶ Looke Key How the word of God is plaine They are all plaine vnto him that will vnderstand ¶ Meaning that the word of God is easie to al that haue a desire vnto it and which are not blinded by the Prince of this worlde Geneua The more that Gods word is troden downe the more it groweth The Pharesies sayd thus of Christ Videtis nos nihil proficere c. Ye sée we can doe no good lo the whole world
diuided Iosephus writeth that Adam and Seth diuided the yeare into twelue months and first obserued and taught the course of the celestiall bodies Lanquet YOKE How the yoke of Christ is to be vnderstood TAke my yoke on you and learne of me ¶ We must so shake of the yoke of mens traditions that in the meane season we doe not refuse to submit our neckes vnto the swéete pleasant yoke of our Sauiour Christ that is to say we must so put the intollerable burdens of Antichrists dreames that in the meane season we seeke no carnall libertie in the Gospell S. I. Cheeke Take my yoke vpon you saith Christ for my yoke is sweet my burthen is light ¶ By which words they argue the commaundements of God to be easie possible to be kept I aunswere that these words of Christ meane not the law of Moses but are to be vnderstood of the receiuing to be our Messias and Sauiour and that we should become subiects vnder his kingdome that is to beléeue in him and to be his Disciples who in so doing shall finde his yoke and subiection vnder him to be plesaunt and swéete For there shall we haue remission of all our sinnes shall ouercome the Diuel and the world shal be frée from death shal be eased of ceremonies shal be raised in the resurrection to euerlasting life andâ— in the meane time shall tast yâ— swéete comfort of the Holy ghost in our hearts Fox ¶ In that Christ calleth it Iugum meum my yoke he meaneth a difference betwéen his doctrine and the lawe and that in respect of the straitnesse of the law and the easinesse of his doctrine and of that he requireth of his children and scholars but how heauie a lumpe the lawe is S. Peter describeth in the 15. of the Acts where he saith thus Nunc ergo c. Now therefore why tempt ye God to put on the disciples necks the yoke which neither our fathers nor we were able to beare I. Gough What the yoke of seruitude is The yoke of seruitude is to beléeue that Circumcision and the fulfilling of the lawe is necessary to obtaine euerlasting saluation D. Heynes What this yoke signifieth For thou shalt breake the yoke of the peoples burthen the staffe of his shoulder c. ¶ This yoke figureth the yoke and burthen of the law which so oppressed the people that Saint Peter could say to the Apostles yâ— neither they nor their fathers were able to keepe it Act. 15. 10. This yoke hath Christ broken according to the Prophecie of Esay and vtterly discharged the burden thereof For we know now that God is satisfied and contented in the bloud of his sonne Christ and that the many thousand fold punishments which are due to our sinnes are cleane pardoned and forgiuen for the merites of the same Christ. 1. Iohn 2. 2. The Hebrues expound this of the destruction of the hoast of Sennacherib which was done by the Angell of the which in the 37. ver 36. And call the hoast of the Assyrians the yoke of the peoples burthen the staffe of the shoulder the rod of the oppressour But it is a more grieuous bondage wherewith the spirituall Sennacherib of whom the Assyrians was a certaine figure and shadow bound vs and from which Christ hath deliuered vs. T. M. What the yoke of transgression is The yoke of my transgression is bound vppon his handes ¶ Mine heauie sinnes are continually before his eyes as hée that tyeth a thing to his hand for a remembraunce Geneua What is ment by the yoke in this place It is good for a man that he â—eare the yoke of his youth He sheweth that we can neuer begin too timely to be exercised vnder the Crosse that when the afflictions grow greater our patience also by experience may be stronger Geneua YRON FVRNACE What is meant by this yron furnace ANd brought you out of the yron furnace of Aegypt By this yron furnace is vnderstood anguish and griefe sorrow carefulnesse of heart 3. Reg. 8. 51. for Aegypt was to them an yron furnace for the great anguish sorrow and carefulnesse of heart which they there suffered T. M. Zachary How Zachary and his wife are counted iust in Scripture SCripture commendeth Zachary and Elizabeth to be both iust before God and to walke in all the commaundements and iustifications of the Lord. To this saith Master Fox I could aunswere thus yâ— if Zachary Elizabeth his wife were both iust before God it was not because God could not but because he would not finde fault with them But to let mine owne aunswere goe I will set S. Hierome to aunswere therevnto where he declareth two manner of perfections to be in holy Scriptures One which is agréeable to the vertues of God and is voide of all sinne and immutable And this saith he is appropriate onely to God was héere declared in Christ The other which agreeth to our fragilitie and is not pure from all sinne and is called perfect not by comparison to Gods iustice but so accounted in the knowledge of God who séeth the good indeuour of the fraile creature accepteth the same in the same produceth this example both of Zachary Elizabeth also of Iob. The like answere may be gathered out of S. Austen who speaking of the worthinesse which is in iust men heere saith yâ— it may be called perfect so far as they both truly acknowledge humbly confesse their own imperfection going wtall c. So yâ— of the righteousnes of Zachary we may say as S. Paule said by the righteousnes of Abraham yâ— if he haue any thing to glory he hath to glory with men not with god in whose iudgment saith Dauid no flesh shal be iustified c. only yâ— flesh of the sonne of God excepted who onely being iust died for yâ— vniust as Saint Peter witnesseth wherevpon I ground this reason Christ dyed for the vniust Zachary and Elizabeth were not vniust before God as they say Ergo Christ died not for them which is absurd to graunt so that rather this argument is to be holden A sensu contrario Christ dyed for the vniust Christ dyed for Zachary and Elizabeth Ergo Zachary and Elizabeth were vniust Againe They that doe the commaundements doe liue therein Zachary and Elizabeth lyued not in the commandements but died Ergo Zachary and Elizabeth did not all the commaundements so iustly as they should Master Fox in his sermon of Christ crucified fo 36. ¶ They were both righteous before God walked in all the lawes ordinaunces of the Lord without reproch These words are not to be vnderstood as though Zachary Elizabeth absolutely fulfilled the law for then they had no néed of Christ and Christ had not then said truly in the 17. of Luke Dicite c. Say ye we are vnprofitable seruants c. But therfore they are said to be iust because God in Christ
tearmed the Abhomination desolation for the punishmeÌ„t yâ— ensued which punishmeÌ„t was the desolation wast of al the Iewish people ¶ Meaning by desolation that Hierusalem and the sanctuarie should be vtterlie destroied for their rebellion against God and their Idolatrie or some read that the plagues should be so great that they should all be astonied at them Geneua ABIMELECH Hovv Abimelech is put in steed of Achis IN the title of the. 34. Psalme it is said that Dauid changed his countenance before Abimelech And in the first booke of kings the. 21. Chapter the storie saith he feigned himselfe before Achis Héere séemeth to be a great contrarietie to make these two places agrée manie hath taken Ahimelech for Abimelech yet there is great difference in these two names for Ahimelech is as much to saie in latine as Frater meus Rex my brother the King and Abimelech is as much to saie in latine as Pater meus Rex my Father the King So that they cannot bée all one name But admitte it were so yet it cannot be true for though Dauid did dissemble his aduersitie and persecution before Abimelech the Priest yet he did not chaunge his chéere nor countenance before him but made good semblance as though all had bene quiet betwéene king Saule him and on the other side Dauid did intreat him friendlie and verie gentlie not roughlie But when he came before Achis he fained himselfe mad as the storie saith Therefore to make this plaine ye shall vnderstand that Abimelech which is mentioned in the title of the 34. Psal. is the selfe same person that is called in the text Achis the king of Geth So that Achis and Abimelech is all one person and all one king For like as the Emperours of Rome are called Caesars of Iulius Caesar the kings of Aegypt generallie called by the name of Pharao so all the kings of the Philistines were generallie called by the name Abimelech And so in the one place he is called by his generall name Abimelech in the other by his proper name Achis Bi. Turnar ¶ Whereas in stéede of Achis there is put Abimelech it is a likelihood that the latter name was commonlie vsed among the Philistines like as the Aegyptians called their kings Pharaoz like as the Romane Emperours haue borrowed the name of Caesar of Iulius Caesar who made himselfe the first tyrant among them And we knowe that manie hundred yeares before Dauid was borne the kings that raigned in Gerar in the time of Abraham were called by the name Abimelech wherefore it is no meruaile that this name shall passe to their successors from hand to hand so as it should become common to all the kings of Palestine Caluin Of the vices of Abimelech the sonne of Ierobaal or Gedeon First he was verie ambitious he deceiptfullie and falslie accused his bretheren vseth the corruption of briberie to worke treason is a robber of the common treasurie he wrought by open violence and at the last committed murther of his bretheren called Parricidium Pet. Mar. vpon Iudic. fol. 157. ¶ Read more of his properties in Bramble ABRAHAM How Abraham is the heire of the world THere is no where by expresse words had anie such promise made to Abraham howbeit it is conteined in the promises which we haue in the Scripture For God said to him that his séede should be multiplied like the sand of the Sea the starres of heauen Wherefore heerein consisteth the promise This his séede should fill the whole world For they are not counted his séede which haue procéeded from him onelie as touching the flesh but which imitate his faith And forasmuch as such are dispersed throughout the whole world by them hath Abraham the inheritance of yâ— who le world which selfe thing is verie expreslie spoken when God made this promise to him And in thy séede shall all nations of the earth be blessed Pet. Mar. vpon the Ro. â—o 88. What is meant by Abrahams bosome Some by the bosome of Abraham doe vnderstand the faith of Abraham Other some also vnderstand it of the place where the elect and chosen that folowe the faith of Abraham do rest after their death But where that place is because the Scripture doth not expreslie determine it can we not tell And therefore maie no man be so bold as to define it W. Tindale ¶ The ecclesiasticall writers doe vnderstand by Abrahams bosome either the promise made to Abraham In thy séede shall all nations be blessed or Christ himselfe which came of the bosome and seede of Abraham or els the fellowship of them that died in the faith of Abraham Sir I. Cheeke ¶ As the Fathers in the old lawe were said to be gathered into the bosome of Abraham because they receiued the fruit of the same faith with him So in the new Testament we saie that the members of Christ are ioined to their head gathered vnto him The Bosome signifieth yâ— most blessed life which they that die in the faith yâ— Abraham did shall enioie after this world Geneua How Abrahams lie to Abimelech is excused Abraham also is obiected who said that Sara was his sister but heerein as Augustine teacheth he lied not he told that which was true but yet he spake not all the truth And that is of no man required to vtter all that is true which he knoweth He did not tell that she was his wife yet because she was his kinswoman he might according to the manner of the Hebrewes trulie saie that she was his sister but he seemeth not to be vtterlie excused for although he lied not in calling her sister yet it séemeth that therein he fell because in not opening that shée was his wife he put her in danger of léesing her chastitie for he left her naked of that aid whereby onelie she might haue bene defended from comming into strange loues Neither is it necessarie yâ— I shuld labour vtterlie to defend Abraham for he was a man by ouer much feare he might easilie fal Howbeit Augustine mentioneth yâ— Abraham was then in danger two manner of waies one least he should be killed himselfe the other was the adulterie of his wife The first daunger he might auoide by calling her sister but the other namelie least she should be defiled he was not able to repell For although he had said that he was her husband that would not haue serued to haue deliuered her from the filthie lusts of the Aegyptians Wherefore he committed vnto God that which he himselfe could not turne from him And in that which he had in his owne power he would not tempt God This séemeth to be Augustines Iudgement ¶ He said to Abimelech she is not my wife but she is my sister which was true for she was his sister by his fathers side but not by his mother the daughter of Aran his brother consequentlie of his father Forasmuch
as Filâ—â—s filâ—orum dicuntur etiam filij auorum The sonnes sonnes daughters are also called the sonnes daughters of the grandfather And so she was Abrahams sister because she was his brothers daughter How Abraham did eate Christs bodie When this promise was established to Abraham by the word of God which said In thy séed shal all the nations of the earth be blessed he beléeued which was counted to him for righteousnesse and did both eate his bodie drinke the bloud of Christ through faith beléeuing verelie that Christ should take our nature and spring out of his séede as touching the flesh also that he should suffer death to redéeme vs. And as Christ testifieth he heartelie desired to sée the daie of Christ who sawe it reioiced He sawe it in faith had the daie of Christ that is to saie all those things that shuld chance him plainlie reuealed vnto him albeit he were dead manie hundred yeres before it was actuallie fulfilled reuealed vnto the world by that faith was he saued yet neuer did eate his flesh with his téeth nor neuer beléeued yâ— bread shuld be his bodie wine his bloud And therefore sith he was saued without that faith and the same faith shall saue vs that saued him I thinke we shall also be saued if we eate him spirituallie as he did although we neuer beléeue that the bread is his bodie I. Frith vpon the Lords supper against Moore How Abraham sawe the daie of Christ. ¶ Looke My daie Of the communication betwene Abraham and the glutton The communication that the glutton had with Abraham happened spirituallie for so thought the glutton with himselfe in his torments and such aunswere receiued he in his owne conscience Heming How God tried Abrahams faith Take now thy sonne c. and offer him vp there ¶ Héerein stoode the chiefest point of his temptation séeing he was commanded to offer vp him in whom God had promised to blesse all the nations of the world Geneua How Abraham is said to be a Prophet Deliuer the man his wife againe for he is a Prophet ¶ That is one to whom God reuealeth himselfe familiarlie Geneua ¶ Of the doubting of Abraham Looke Doubt ¶ Of Abrahams riches Looke Lazarus ABSOLVTION How no mortall man can absolue from sinne THeir absolution also iustifieth no man from sinne for with the heart do men beléeue to be iustified with all faith Saint Paule Rom. 10. ver 10. that is through faith beléeuing the promises are we iustified as I haue sufficientlie proued in other places with the scripture Faith saith Saint Paule in the same place commeth by hearing that is to saie by hearing the preacher that is sent from God and preacheth Gods promises Now when they absolue in latine the vnlearned heareth not for how saith Paule 1. Cor. 14. ver 16. when thou blessest in an vnknowne tongue shall the vnlearned saie Amen vnto thy thankes giuing for he wotteth not what thou saist So likewise the laie man wotteth not whether thou loose or binde or whether thou blesse or cursse In like manner it is if the laie vnderstand Latine or though the Priest absolue in English for in his Absolution he rehearseth no promise of Christ but speaketh his owne words saieng I by the authoritie of Peter and Paule absolue and loose thée from all thy sinnes Thou saist so which art but a lieng man and neuer more then now verelie Thou saist I forgiue thée thy sinne and the scripture Iohn the first that Christ onelie forgiueth and taketh awaie the sinnes of the world and Paul Peter and all the Apostles preacheth that all is forgiuen in Christ for Christs sake Gods word onely looseth thou in preaching that mightst loose also els not Tâ—mâ— fo 149. How absolution standeth not in the will of the Priest Gratian saith Voluntas sacerdotis c. The will of the priest can neither further nor hinder but the merite of him that desireth absolution Iewel fol. 138. ABSTINENCE What the abstinence of a Christian man is THe abstinence of a Christian man is to withdrawe himselfe from sin As it is said in Toby how that he taught his sonne from his youth vp to feare God to refraine from sinne And S. Paule exhorteth the Thessalonians from fornication and other sinnes Tindale What difference is betweene fasting and Abstinence True fasting is a religious worke ordeined to testifie our humilitie and to make the flesh the more obedient vnto the spirit that we maie be the quicker to praie to all good workes But Abstinence from this or that meat with opinion of holinesse supersticious it maie easilie make a man but holie it cannot S. Paule saith It is not meat that maketh vs acceptable vnto God 1. Cor. 8. ver 8. Againe It is good to confirme the heart with grace not with meates wherein they that haue walked haue found no profit Heb. 13. Ver. 9. The meate serueth for the bellie the bellie for the meate the Lord will destroie them both 1. Cor. 6. ver 13. And againe The kingdome of God is not meate drinke Rom. 14. ver 17. Likewise Christ saith The thing that entreth into the mouth defileth not the man Maâ— 1â— ver 〈…〉 Héere it is easie to sée that fasting is one thing abstinence from flesh another The Nazaries in the Testament absteined not from flesh yet they fasted Elias 3. Reg. 17. ver 6. was fed with flesh Iohn the Baptist eate yâ— flesh of locâ—stes yet they both fasted Socrates saith that manie Christians in yâ— Lent season did eate fish birds Manie abâ—â—ained vntill 3. of the clock in the afternoone then receiued all kind of meats either fish or flesh wtout difference Likewise Epiphanius saith some eate all kind of birds or fowle absteining onelie from the flesh of foure footed beasts And yet they kept their lent trulie fasted as well as anie others Wherefore abstinence from anie one certeine kinde of meat is not of it selfe a work of religion to please God but onelie a méere positiue policie S. Austine saith Non quaero c. I demaund not what thou eatest but wherein thou hast pleasure And Saint Hierome saith of the Maniches Ieiunant illi c. They fast in déed but their fasting is worse then if they filled their bellies Iewell fol. 15. ABVSES By whom they ought to be reformed THe abuses that he in the Church ought to be corrected by Princes Let euerie soule saith Saint Paule submit himselfe to the higher powers Hezekia destroied the brasen Serpent when he sawe the children of Israel abuse it Iosaphat sent abrode his commission to suppresse and banish all Idolatrie and superstition out of his land Iosia cleansed his land from Idolatrie witchcraft sorceries and all other abuses Ioas destroied the house of Baal brake downe the Altars and corrected manie other abuses within his dominions
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