Cor. 15. 52. Tindale How this place following is vnderstood Because his face shall be so deformed and not as mans face ¶ That is his face shall be more deformed then other mens his beautie fouler then the beautie of the sonnes of men The whole sentence meaneth that manie men shall be estonied wheÌ„ they shall sée Christ our sauiour which was excéeding beautifull before all the sonnes of men Psal. 45. 2. so wickedly and violently intreated of the Iewes spit vpon scourged crowned with thorne all be blouded yea greatlier humbled contemned and despised then euer was anie mortall man T. M. FAITH What Faith is FAith is a sure confidence of things which are hoped for and a certeintie of things which are not seene ¶ Faith trust in Christ onelie is the life and quietnesse of the conscience not trust in works how holie so euer they be or appere Works caÌ„not set the heart at rest because we euer think they be not inough nor yet good inough but to few and so fal we to mistrusting after which followeth despairing and so damnation if we leaue not the confidence in them and sticke to faith which canne receiue and beléeue without mistrust that Christs workes on the crosse hath full purged cleansed and loosed vs from our sinnes Againe Faith is a liuely and stedfast trust in the fauour of God wherewith we commit our selues altogether vnto God and that trust is so surelie grounded and sticketh so fast in our hearts that a man wold not once doubt of it though he should die a thousand times therfore and such trust wrought by the holie Ghost through faith maketh a man gladde lustie chéerefull and true hearted vnto God and all creatures by the meanes whereof willingly and without compulsion he is glad and readie to do good to euerie man to suffer all things that God maie beloued and praised which hath giuen him such grace so that it is impossiblâ— to separate good works from faith euen as it is impossible to separate heate and burning from fire Therefore take heede and beware of thine owne fantasies which to iudge of faith good workes will seâ—me wise when indéede they are starke blinde and of all things most foolish Praie God that hée will vouthsafe to worke faith in thine heart or else thou shalt remaine euermore faithlesse faine thou imagine thou enforce thou wrastle with thy selfe and doe what thou wilt Againe Faith is the beléeuing of Gods promises a sure trust in the goodnesse and truth of God which faith iustified Abrahamâ— Gen. 15. was the mother of al his good works which he afterward did for faith is the goodnesse of all workes in the sight of God Good works are things of Gods coÌ„maundement wrought in faith And to shew a show at the commandement of God to do thy neighbour seruice with all with faith to be saued by Christ as God promiseth vsâ— is much better theÌ„ to build an Abbeie of their own imagination trusting to be saued by yâ— fained works of hypocrits Iacob robbed Laban his vnckle Moses robbed the Aegiptians Abraham is about to sley burne his own son al are holy works because they are wrought in faith at Gods commandement To steale rob murther are no holy works before worldly people but vnto theÌ„ the haue their trust in God they are holie when God commandeth them What God commaundeth not getteth no reward with God Holy works of mens imagination receiue their reward héere as Christ testifieth Math. 6. 2. Tindale Faith is an vndoubted beliefe most firmelie grounded in the minde Bullinger fo 30. Againe True faith is the wel-spring root of all vertues good works first of al it satisfieth the minde and desire of man and maketh it quiet and ioyfull Bullinger fol. 54. How Faith is the ground of all good works As a good trée in the time of the yeare bringeth foorth good apples not to make him good for he is good before nor yet this apple is to his owne profit but vnto other mens notwithstanding the good nature the is in him must needs bring it forth So like wise yâ— iust man must needs do good works not by them to be iustified but alonelie in them to serue his brother for he hath no néed of theÌ„ concerning iustification This is the verie true way maner of doing good works how the no man can do goods workes but a iustified man as our sauiour Christ saith either make yâ— trée good and then his fruit must be good or els the tree euill and his fruit also euil for a good trée must néedes bring forth good fruite and a bad euill fruite D. Barnes How Faith iustifieth The faith of true beleeuers is the God iustifieth or forgiueth Christ deserueth it the faith trust in Christs bloud receiueth it certifieth the conscience thereof saueth deliuereth from feare of death dampnation this is it the we meane when we saie faith iustifieth the faith I meane in Christ not in our own works certifieth the conscience the our sins are forgiuen vs for Christs bloud sake Tindale fol. 187. Againe when I saie the faith iustifieth the vnderstanding is the faith receiueth the iustifieng God promiseth to forgiue our sinnes to impute vs for full righteous And God doth iustifie vs actiuely yâ— is to saie forgiueth vs for ful righteous Christs bloud deserueth it saith in the promiser receiueth it certifieth the conscience therof Faith chalengeth it for Christs sake which hath deserued all that is promised cleaueth euer to the promise truth of the promiser pretendeth not the goodnes of the worke but knowledgeth that our works deserue it not but are crowned and rewarded with the deseruinges of Christ. Take an example of young children when the Father promiseth them a good thing for dooing of some trifle and when they come for their reward dalyeth with them saieng What that thou hast done is not worth halfe so much Should I giue thée so great a thing for so little a trifle Ye did promise mée ye said I should haue it why did you promise and whieâ— did you saye so And let him saie what he will to driue them off they will euen saie againe you did promise me so yée did you said I should haue it so ye did But hirelings will pretend their worke and saie I haue deserued it I haue done so much my worke is worthie it c. Tindale fol. 225. That faith the mother of all good workes iustifieth before wée can bring forth anie good worke as the husbaÌ„d marrieth his wife before he can haue anie lawfull children by her Furthermore as yâ— husbaÌ„d marieth not his wife the she shuld coÌ„tinue vnfruitful as before as she was in the state of virginity wherein it was impossible for her to heare fruit but contrariwise to make her fruitfull euen so faith iustifieth
repentaunce sought of them but onely that they must beléeue Arbitramur hominem iustificari absque operibus legis We béeing taught of Christ thinke saith Thomas according to the truth of the Apostle that euery man whether he be Ieâ— or Gentile is iustified by faith Act. 15. 19. By faith purifieng theyr hearts and that without the workes of the lawe And that not onely without the Ceremoniall workes which did not giue grace but also without the workes of the Morall commandements according to that saieng of Titus 3. ver 5. Not of the workes of the righteousnesse that we haue wrought The reason is presumed that we are saued for our merites the which he excludeth when he saith Not of the workes of the righteousnesse which we haue done but the true reason is the onely mercie of God There is not therefore in them the hope of iustifitation Sed in sola fide but in faith onely Workes are not the cause that any body is iust before God but they are rather the executions and the ministring of righteousnesse In this point though he swarue from the truth in many other points he speaketh right I. Bridges fol. 143. Our Aduersaries when they doe teach that the iustifieng of vs doth not consist in faith onely but in workes also what doe they els but obscure the glory of Gods grace and extoll the merite of our workes They doe not waye that it is necessarye that our iustifieng doe consist in faith onely for as much as it is bestowed freely If they cannot abide the word onely or alone let him leaue it and vse this word fréely For in case we be iustified fréely by faith as the Apostle doeth testifie it must néedes followe that we be not iustified by faith works but by faith onely If it be not by faith onely but by workes withall then is it not freely but of duetie If it be of dutie and not fréely then there is no glory of Gods grace at all Musculus fol. 229. ONE Of one Mediatour ¶ Looke Mediatour What the Prophet Ose doth meane by one head THen shall the Children of Iuda and the Children of Israel be gathered together and appoint themselues one head ¶ To wit after the captiuitie of Babilon when the Iewes wer restored but chiefe this is referred to the time of Christ who should be the head both of the Iewes and Gentiles Geneua ¶ The number of the Children of Israel shall be as the sande of the Sea shore that cannot be numbred And it shall come to passe in the place where it was sayde vnto them Ye are no people of mine there shall it be sayd vnto them ye are the children of the lyuing God And the Children of Iuda the Children of Israel shall assemble together and shall appoint to themselues one head Upon which words S. Hierom writeth thus All these things shall come to passe because it is the great daye of the séed of God which séede is expounded not the Pope but Christ. There shall assemble together the Children of Iuda that is to say the Apostles the Children of Israel that is to say the Heathen conuerted together that is to say in one Church and shall appoynt vnto themselues one head that is to say not one Pope but one Christ. Iewel fol. 101. ¶ Let vs remember saith Augustine the corner stone that is Christ and not the Pope and the two walls the one of the Iewes and the other of the Heathen Iewel fol. 101. Of one Sheepefold And there shall be one Shéepefold ¶ When the Gentiles haue receiued the Euangelicall faith they shal be associate and ioyned to the faithfull people of the Iewes and so of them both there shall be one folde that is of the Iewes Gentiles there shall be one Church One God saith Paule one Faith and one Baptime Therefore we must be one euen as wée are called into one hope c. They which gather vpon this place that there shall be a mutual consent and agréement among men in the whole world insomuch as none shall remaine as Inâ—â—dell or vngodly doe erre and know not the Scriptures neither doe consider what is the state and drift of this place Againe ther are some which gather of this place that after the last day of Iudgment all both good and bad shall be gathered into one place of eternall life But the opinion of those men is most foolish For then shall the Shéepe be seperated from the Goates the iudgement of the Shéepe shal be one the iudgement of the Goates another as the Scripture plainly testifieth Marâ— vpon Iohn fol. 374. Of one Spirit He that cleaneth vnto God is one spirite with him ¶ Nico. Lyra vpon this place saith Vâ—us non secundum rem c. One spirit with God not one in déede but one in loue or according to affection So that we are vnited vnto God by faith and loue and none otherwise ORACLE What an Oracle is AN Oracle is properly the minde and aunswere of God by some diuine Interpreter declared as by some Prophet Priest or otherwise by man ORIGENIANI Of whom these Heretikes bare their name ORigeniani were Heretikes called after aâ—e Origen not he that was the great Cleark of Alexandria they condemned marriage yet liued they beastly their manner was to haue among them religious women like Nunnes whom they deâ—â—led yet vsed meanes to kéepe them from swelling Epiph. haer 63. Of the Heretikes that sprang of the learned Origen Origeniani againe were Heretikes which so called themselues of Origen Adamantius the great Clearke of Alexandria they taught as Epiphan saith haeres 64. that there was no resurrection that Christ was a creature the Holy ghost a like that the soules were first in heauen came downe into the bodies as it wer into prison that in the end the diuels should be saued Epiphanius as I read in Socrates Eccl. hist. li. 6. ca. 11. was become the enimy of Origen through the spite malice of Theophilus Bishop of Alexandria The diuell bare Origen a displesure he procured heretikes to father vpon him lewd opinions He complaineth himselfe in a certaine Epistle how that Heretikes corrupted his works Pamphilus Martir the great friend and familiar of Eusebius wrote an Apologie in his behalfe Eusebius li. 6. ca. 3. 18. 20. 26. reporteth of the famous men that fauored Origen Socrates Eccle. histor lib. 6. cap. 12. writeth in his commendation Athanasius gaue of him a notable testimonie Chrisostome would in no wise bée brought to condemne either Origen or his works Socrates li. 6. cap. 11. 12. 13. ORIGINALL SINNE That no man is without originall sinne THe death of our Lord Iesus Christ the sonne of God is a mightie remedie against the wound of originall sin wherewith the nature of all men is in Adam corrupt and slaine and from whence the infection of all concupiscence hath sprong Augustine in the Articles falsely
to this word of persecuting The first is touched in Samuel Saule sought or pursued for Dauid euery day but the Lord did not deliuer him into his handes What is it els to séeke a man euery day to slay him but to persecute him continually Of the second we doe read in the same Chapter where he saith But in case he doe hyde him in the earth I will search for him amongst or out of all the thousands of Iuda He meaneth that he will search for Dauid diligently in euery corner and that he will omit nothing touching the persecution of him And Dauid vsed this word properly in the Psalme saieng I will persecute mine enimies and ouertake them I will not returne till they shrinke I will breake them so that they shall not be able to stand they shall fall vnder my féete When he saith I will persecute mine enimies and ouertake them he doth expresse the purpose of them which doe persecute which is bent to this ende to ouertake and catch them whom they doe persecute And whereas he doeth adde I will not returne vntill they doe shrinke it declareth his earnest diligence and desire in the persecution or following And that poynt I will breake them and crush them together that they shall not be able to stand they shall fall vnder my féete expresseth the reuenge which the persecutour entendeth to take vppon him when hée doeth persecute And these bée the partes of full and perfect persecution continually without ceasing to persecute to catch and to reuenge Musculus fol. 516. How some persecution is iust and some wrong If that be the true Church saith Augustin which suffereth persecution not that which doth it so said the Donatist let them aske of the Apostle what church Sara signified when the did persecute hir hand-maid for he saith that the frée woman our mother the heauenly Hierusalem that is to say the true Church of God was figured in that woman which afflicted hir handmayd And a little after Againe I demaunde in case that the good and holy doe persecute none but onely suffer whose saieng suppose they that the same is in the Psalme where we read I will persecute mine enimies and ouertake them and I will not tourne till they shrinke Therefore if we speake and acknowledge the truth that is a wrongfull persecution which the vngodly maketh vpon the Church of Christ and that persecution is iust which the Church of Christ maketh against the vngodly Thus saith Augustine Musculus fol. 518. How the Church doth persecute The Church saith Augustine in the place before doth persecute by louing to reforme and to call men backe from errour and to make them to profite in the truth And it is like the persecution of a louing mother and not of a spitefull stepdame Such I would haue the Church persecution saith Musculus when the rulers of the Church shall in the name of the Church persecute not the innocent but the hurtful more politikely then Church lyke But whereas the false shepheards vnder pretence of heresie and schisme doe persecute not the Goates which they cherish but the true shéepe of Christ which doe follow the voice of their onely shepheard and doe abhorre the voice of straungers with banishment and out-lawe prison wrongfull iudgements snare sword faggot and fire what shall we call it els but the tyranny of Antichrist whereas Augustine sayd that is a wrongfull persecution which the vngodly maketh against the Church of Christ he might well haue added therevnto and that in ten times more wrongfull which the malignant Church worketh against the godly But in his time the Romish Tyranny had not yet so openly set vp hir shamelesse head to practise all kinde of persecutions and publike oppressions of them that would discent from them Musculus fol. 519. Wherefore the true Christians are persecuted Blessed are they that suffer persecution for righteousnesse sake ¶ If the faith of Christ and lawe of God be written in thine heart that is if thou beleeue in Christ to be iustified from sinne or for remission of sinne and consentest in thine heart to the lawe that it is good holy and iust and thy dutie to do it and submittest thy selfe so to do and therevpon goeth forth and testifieth that faith righteousnesse openly vnto the world in word and déede Then will Satan stirre vp his members against thée and thou shalt be persecuted on euery side but bée of good comfort and faint not Call to minde the saieng of Saint Paule 2. Timothy 3. 12. Now all that will lyue godlye in Christ Iesu shall suffer persecution c. Tindale Chrisostome saith Doth the Shéepe persecute the Wolfe at any time No but the Wolfe doth persecute the Shéepe For so Cain persecuted Abel not Abel Cain So Ismael persecuted Isaac not Isaac Ismael so the Iewes persecuted Christ not Christ the Iewes So the Heretikes persecute the Christians and not the Christians the Heretikes Therefore ye shall knowe them by their fruites Againe Chrisostome saith in the same place Whomsoeuer ye sée reioyce in the bloud of persecution he is a Wolfe Iewel fol. 2. Moses saith Ismael plaied or sported with Isaac But Saint Paule saith the same plaieng and sporting was persecution For thus he writeth He that was after the flesh persecuted him that was after the spirit D. Heynes How the Christians in persecution doth multiply The Christians saith S. Austen were bound were imprisoned were beaten wer tormented were burnt and yet wer multiplied c. The miserable ende of certaine cruell persecutors Saule did murder himselfe Achitophel hanged himselfe Iudas did the lyke Sennacherib murdered of his owne sons Herode and Antiochus murdered by lyce Pilate murdered of himselfe Nero murdered of himselfe Dioclesian and Maximianus Emperours deposed themselues Maximinus eaten vp with lyce Maxentius and Pharao both drowned in their owne harnesse PETER Why Peter is called chiefe of the Apostles THey say that Peter was chiefe of the Apostles verely◠as Appelles was called chiefe of Painters for his excellent cunning aboue other euen so Peter may be called chiefe of the Apostles for his actiuitie and boldnesse aboue the other But that Peter had anys authoritie or rule ouer his bretheren and fellow Apostles is false contrary to the Scripture Christ forbad it euen the last houre before his Passion and in diuers times before and taught alway the contrary Tindale fo 143. Of Peters confession When Peter had professed the very true confession of Christ that he was the Sonne of God Christ said to him Thou art Peter and vpon this Rocke I will build my Church that is to say vpon the faith whereby thou hast confessed and acknowledged me And that Christ by this Rocke wherevpon he said he would build his Church did vnderstand and meane himselfe Saint Austen doth write in an Homely which he hath written vpon this place where he saith If Christ would haue layed the
the sinnes and offences of men as though the punishment of the sword were a satisfaction for sinne for the death of Christ onely hath made satisfaction for sinne But offenders are punished by the sworde for examples sake that the people might feare to offend And least in time sinne and wickednesse might be counted for vertue and righteousnesse For the sinne that is left vnpunished is not knowne to be sinne Marl. vpon Iohn fol. 282. PVRE IN HEART Who they be that are so called BLessed are the pure in heart ¶ Blessed saith he are y◠pure in heart y◠is which ioyne themselues vnto me with a pure simple and desirous minde of knowing the will of God doe embrace the doctrine of truth without hypocrisie doublenesse of heart such were the disciples of Christ so soone as it was offered vnto them Such was Nathanael of whom Christ said Beholde a true Israelite in whom there is no deceit Marl. vpon Math. fol. 79. ¶ They are called pure in heart that beléeue vnfeinedly and trust from the very heart in God whome they doe see through faith while they be yet in this vale of miserie but after this bodily lyfe they shall haue a full fruition of him and sée him as he is Theo. Beza What purenesse of heart is Purenesse of heart is the consenting and studuous purpose to kéepe the lawes of God and to meane truelye in all thy wordes and workes and to do them with a true intent PVRGATORIE How Purgatorie is vtterly disproued by the Scriptures of God VErely verely I saye vnto yea he that heareth my word beléeueth in him that sent me hath euerlasting lyfe shal not come into damnation but hath passed from death vnto life He was wounded for our transgression he was broken for our iniquities The chasticement of our peace was laide vpon him and with his stripes we were made whole Saint Paule sayth Christ hath taken the oblation that was against vs and hath fastened it to the crosse c. Saint Iohn saith Blessed be the dead that dye in the Lord euen so saith the spirit For they rest from their labours and their workes followe them He saith not they be in Purgatorie but they rest from their labours Againe he saith They hunger no more they shall thirst no more for the lambe which is in the middest of the throne shall gouerne them and shal lead them not into Purgatory but into the liuing fountaine of waters and God shall wipe away all teares from their eyes Saint Augustine sayth Primum locum fides Catholicorum c. The first place of Catholike faith by Gods authoritie beléeueth to be the kingdome of heuen from whence whosoeuer is not baptised is excluded The second place the same Catholike fayth beléeueth to be hell where all rūnagates whosoeuer is without the faith of Christ shall tast euerlasting punishment As for the third place we vtterly knowe none neither shall wée finde in holye Scriptures that there is anye such If there were a Purgatorie and also if that the Pope with his pardons for money may deliuer one soule thence hée may deliuer him as well without money if he may deliuer one he may deliuer a thousand if he may deliuer a thousand he may deliuer them all and so destroy Purgatorye And then is hée a cruel tyrant without all charitie if he kéepe them there in prison till men will giue him money Booke of Mar. fo 1155. Know you saith S. Austen that when the soule is departed from the body it is incontinent for his good déeds put in paradise or else throwne headlong into the dungeon of hell for his sinnes Choose you now what ye list and purpose this while ye be héere in this life either to ioye perpetuall with Saints or else to be tormented without end among wicked sinners Booke of Mar. fol. 1263 The christian saith doth holde that the onely bloud of Iesus Christ and the sacrifice that he hath done vppon the crosse for poore sinners is so sufficient to satisfie the iudgement of God and to cleanse man of his sinnes that there néedeth none other Purgatorie for them As indéede there is none other to cleanse them neither by fire nor by water nor by anye other meanes neither in this world nor in the other Therefore hée that séeketh satisfaction any wher els be it in his owne works or those of other men or in anie kinde of creature or y◠in all or in part the same he or she refuseth wholy the ransome and satisfaction made by Iesus Christ. Then it followeth that she doctrine of the Papists concerning Purgatorie and their satisfactions which they séeke in themselues and in their works or in those of their Priests Monks in their offring suffrages as wel for the liuing as for the dead are mans inuentions full of blasphemies wholy against y◠word of God wherby as much as in them is they make of none effect y◠merit benefit of Christs death passion do openly renounce the same P. Vi. How Purgatory and pardons came iointly together Polidore saith Nemo nunc dubitat c. No Catholike man now doubteth of Purgatorie wherof notwithstanding among the auncient Fathers there is either no mention at all or very seldome Yea euen to this day the Grecians beléeue it not For so long as ther was no care for purgatory no man sought after pardons Polidore de inuentio li. 8. cha 5. How Purgatory was not knowne 400. yeares after Christ S. Austen was 400. years after Christ. And yet in his time was it not fully fastly beléeued to be an Article of our faith no nor yet fully and fastly beléeued to be true for he himselfe writeth in his Enchiridion on this manner speaking of Purgatory after that he expounded the place of Paule 1. Cor. 3. and had taken this word fire not for Purgatory but for temptation and tribulation he added these words in the. 69. chapter It is not incredible that such a thing should also chaunce after this life and whether it be so or no it may be questioned c. I. Frith S. Austen ouerthroweth al praiers for the dead with this whē he teacheth that all men looketh for the resurrection of the flesh the eternall glory that euery man then receiueth the rest y◠followeth after death if he be worthy when he dieth And therfore he testifieth y◠al the godly do immediatly after death enioy y◠blessed rest as well as y◠Prophets the Apostles Martirs If their estate be such what I beseech you saith Caluine shal our praiers auaile them Cal. in his Inst. 3. b. chap. 5. Sect. 10. When say they the Lord affirmeth that the sinne against the holy Ghost shuld not be forgiuen in this world nor in the world to come ther he sheweth y◠ther is a forgiuenesse of some sins in the world to come But who séeth
reproued of all men then fornication it selfe False Prophets false Apostles and false Priests sprang vp which vnder a counterfait religion deceiued the people the most part of them vnder the honest name of chastitie commit whooredome adultery incest commonly and without punishment The Bishops Priests of this time how do they endeuour to kéepe either in heart or in hody the holynesse of chastitie without which no man shall sée God They are giuen ouer into a reprobate minde and doe those things that are not conuenient for it were shame to vtter what these Bishops do in secret Againe he saith absteining from the remedy of marriage afterward they flow ouer into all kinde of wickednesse Againe such notorious filthynesse of lecherie there is in manye partes of the world not onely in the inferiour Clarkes but also in Priests yea in the greatest Prelates which thing is horrible to be heard Bar. de conuers ad cleri chap. 19. in ope triperti li. 3. cha 7. Huldericus the Bishop of Augusta in Germany wrote sharply against Pope Nicholas in this wise I haue founde thy decrées touching the single lyfe of Priests to be voyde of discreation thou séest that many followers of thy counsell willing vnder a feined colour of continēt life rather to please man then God commit hainous actes in the end he concludeth thus by such discipline of discretion as you know best roote this Pharesaicall doctrine out of Gods folde I beléeue it were a good lawe and for the wealth and safety of soules that such as cannot liue chast may contract matrimonie For we learne by experience that of the law of continence or single lyfe the contrarie effect hath followed for as much as now a daies they liue not spiritually nor be cleane chast but with their great sinnes are defiled with vnlawfull copulation whereas with their owne wiues they should liue chastly Therefore the Church ought to doe as the skilfull Phisition vseth to doe who if he sée by experience that his medicine hurteth rather then doth good taketh it cleane away And would to God the same waye were taken with all positiue constitutions SINNE The definition of sinne SAint Augustine in his 2. booke De consensu Euangelistarum saith Sinne is the transgression of the law Ad simpliciatum li. 1. Sin is an inordinatenesse or peruersenesse of man that is a turning from the more excellent creator a turning to the inferiour creatures De fide contra Manichaeus cap. 8. he saith What is it else to sinne but to erre in the precepts of truth or in the truth it selfe Again Contra Faustū Manicheū li. 22. ca. 27. Sin is a déed a word or a wish against the law of God The same Augustine De duobus animabus contra Manichaeus ca. 11 saith Sin is a will to reteine or obteine the which iustice forbiddeth is not frée to absteine And in Retract li. 1. cap. 5. he saith That will is a motion of the minde with copulation either not to loose or else to obteine some one thing or other All which definitions as I do not vtterly reiect saith Bullinger so do I wish this to be considered thought of with the rest Sin is the naturall corruption of mankind the action which ariseth of it contrary to the law of God whose wrath that is both death sundry punishments it bringeth vpon vs. Bullinger fo 478. What sinne is Sin in the scripture is not called the outward work only committed by the body but all the whole busines whatsoeuer acompanieth moueth or stirreth vnto the outward déede and that whence the works spring as vnbeleefe pronenesse readinesse vnto the déede in the ground of the heart with all his powers affections and appetites wherwith we can but sin So that we say the a man thē sinneth when he is carried away headlong into sinne altogether as much as he is of that poison inclination corrupt nature wherein he was conceiued and borne for there is none outward sinne committed except a man be carried away altogether with life soule heart body lust minde therevnto The Scripture looketh singularly vnto the hart vnto the race originall fountaine of all sin which is vnbeléefe in the bottome of the heart for as faith onely iustifieth and bringeth the spirit and lust vnto outward good works euen so vnbeleefe onely damneth kéepeth out the spirit prouoketh the flesh stirreth vp lust vnto euil outward works as it fortuned to Adam Eue in Paradise Ge. 3. For this cause Christ calleth sin vnbeléefe and that notably in the. 16. of Iohn The spirit saith hée shall rebuke the world of sinne because they beléeue not in me Wherefore then before all good workes there must néeds hée fayth in the heart whence they spring And before all bad déeds and bad fruits there must néedes be vnbeléefe in y◠heart as in the roote fountaine pith and strength of all sinne which vnbeléefe is called the head of the Serpent and of the olde dragon which the womans seede Christ must tread vnder foote as it was promised to Adam Tindale in his Pro. to the Rom. How euery sinne is mortall That euery sinne is mortall in that it is sinne is euident by the words of God himselfe who can best iudge in this matter In the. 18. of Ezechiel verse 4. saieng thus The soule that sinneth shall dye héere is no exception or difference made of sinne but any sinne in that it is sinne is deadly as Saint Paule sayth Rom 6. 23. For the reward of sinne is death Héere also you see that Saint Paule maketh no difference of sinne but that Mors death is the reward of sinne generally without exception And Saint Iohn sayth Euerie one that committeth sinne the same also committeth iniquitie and sinne is iniquitie Heere also you see that Saint Iohn sayth making no difference of sinne that sinne in that it is sinne it is iniquitie without exception Christ sayth that out of the heart procéedeth euill thoughts murthers adulteryes c. And againe hée sayth That whosoeuer beholdeth an other mans wife to lust after her hath already committed adulterye with her in his heart And Saint Iohn following his maister lyke a good scholler saith thus Omnis qui odit c. Whosoeuer hateth his brother is a murtherer So it is euident by the sacred Scriptures that all sinnes without exception are mortall and deadly I. Gough The Doctours saieng in this matter There were also before Christ worthy men both Prophets and Priests but yet conceiued and borne in sin Neither were they frée from originall and actuall sinne And there was found in them all either ignoraunce or insufficiencie in which they going astray haue sinned and haue néeded the mercye of God By the which béeing taught and instructed haue giuen thanks to God haue cōfessed themselues to haue lacked much of the full measure of
is to heare the Gospell to beléeue it with heart to confesse God with mouth which worship Paul laieth it as the foundation of all righteousnes saluation saieng Nigh is the word vnto thée euen in thy mouth heart and this is the word of faith which we preach For faith in our hearts iustifieth and the confession with our mouth bringeth saluation c. Melancthon vpon Dan. How God onely is to be worshipped Thou shalt worship the Lord thy God and him onely shalt thou serue saith our Sauiour Iesus Christ Whervpon it may be argued thus Whosoeuer is neither our Lord nor our God to him ought we in no wise to giue godly honor nor yet to worship him but neither the Angells nor the dead Saints are our Lords and Gods but are ministers of our Lord God vnder him our fellow seruaunts To them therefore ought we in no wise to giue godly honour nor yet to worship them neither do we honour and worship Christ because he is holy righteous or because that he is beloued of God but because he is true and naturall God of one substaunce with the Father and the Holy ghost Veron Of the worshipping of Saints ¶ Looke Saints VVRATH What wrath is in God BY wrath is vnderstood not a disturbaunce or perturbation of mind for these things can haue no place in God but as Augustine hath well interpreted in his Booke of the Trinitie Wrath in God signifieth a iust vengeaunce And God is saide to be angry when he sheweth forth the effects of an angry man which are to punish and auenge So he is said to repent himself that he had made man because lyke a man that repenteth himselfe he would ouerthrow his worke Pet. Mar. vpon the Rom. fol. 107. ¶ Looke Anger VVRITTEN So much is written as is necessary for our saluation I Suppose the world could not containe the bookes yâ— should be written ¶ This is a figuratiue speach which doth signifie yâ— there was many things mo to write but there remaineth so much written as is necessary sufficieÌ„t for our saluatioÌ„ Ti. ¶ But God would not charge vs with so great an heape séeing therefore that we haue so much as is necessary we ought to content our selues and praise his mercie Geneua ¶ These things are written which being well weyed are plentifull inough to instruct vs in all godlinesse I wold to God they were so exactly discussed to imbrace godlinesse as they are narrowly sifted and stretched to maintaine contention and brawle Marl. vpon Ioh. fo 613. ¶ S. Austen plainly declareth and saith True it is that the Lord hath done many things the which be not all written but they haue written those things which ought to be written and which is sufficient for all beléeuers Aug. vpon the 11. of Iohn tract 49. I am not ignoraunt saith Bullinger but that I knowe that the Lord Iesus both did and spake many things which wer not written by the Apostles but it followeth not therefore that the doctrine of the word of God taught by the Apostles is not absolutely perfect For Iohn the Apostle and Euangelist doth fréely confesse that the Lord did many other things also which wer not written in his booke but immediately he addeth this saith But these are written that ye might beléeue the Iesus is Christ the sonne of God that in beléeuing ye might haue life through his name He affirmeth by this doctrine which he contained in writing that faith is fully taught and that through faith there is graunted by God euerlasting life Bullinger fo 17. What it is to be written in the earâ—h Domine omnes qui te derelinquunt confundentur recedentes a te in terra scribentur quoniam derelinquerunt venam aquarum viâ—entium Domini Lord all they that forsake thée shall come to shame all they that run from the trust in thy gouernaunce and diuine prouidence hoping and trusting in the pollicies of Princes and might of men they shall be written in the earth that is their name shall be spoken off héere in the earth amongst men they shall haue cappe and knée and manye gaye good morrowes in this lyfe In terra scribentur but in Heauen and in the booke of lyfe they shall not come Why so For they haue forsaken the vaine of liuing waters I meane the Lord and his word Ric. Turnar Whose names are written in the booke of life and whose in earth Whose names are not written in the Lambes booke of life ¶ The names of the Apostles and all beléeuers are written in heauen and the names of the wicked are written in the earth according to this saieng They that depart from thée shall bée written in the earth Iere. 17. 13. that is to say they shal be forgotten before God and before the Congregation of the righteous which thing is expressed vnder another borrowed speach The vngodly are not so but they be as chaffe which the winde tosseth about Psal. 1. 4. Marl. fol. 191. ¶ They onely shall possesse that which are written in the Lambes booke of life yâ— were predestinate therevnto in Christ before the worlds constitution to be holy and vnspotted in his sight These are they whom he hath in a perpetuall remembraunce whom he hath ordâ—ined of goodnesse chosen of mercie called by the Gospell iustified through faith and glorified in the perfourmaunce of his commaundements that they shoulde bée lyke fashioned to the shape of his sonne Though these of frailenesse offend many times as the flesh can doe none other yet denie they not the veritie they abhorre not the scriptures But after they haue fallen they repent from the heart they séeke yâ— remedies they hate their owne déedes they call vnto Christ they lament their chance they hunger and thirst continually for the righteousnesse of God and such other lyke Bale Yeare How the yeare is now as it was in the olde time THat which Macrobius doth only attribute vnto the Aegyptians shuld haue ben more better attributed to the Hebrues among whom there was alwaies a certaine course of yâ— yere which by the circuit of the Sunne was obserued The yeare was then of twelue months as it is now The month contained that time as it doth now the whole course of the Moone the day lyke of 24. houres Whereby worthely is refused the errour of them which would the yeares of that age to be ten times shorter then they be now which the holy scripture testifieth to be false The floud began in the 600. yeare of the life of Noe in the 17. daye of the second month ceased the 30. day of the same month in the yere following in which place the 11. months is read whereby it appeareth that there were no fewer months in a yere then there be now and as they lyned then much longer then we doe now so is it plain that they had farre greater bodies then we haue now Lanquet How the yeare was
men and the praise of men Mar. fol. 112. An exposition of this place following Giue almes and all things are cleane vnto you ¶ These words maie be expounded thrée manner of waies The first waie is to saie that that kinde of speach was anie Ironie as if Christ should haue said to the Phariseies ye giue almes and ye thinkâ— straight yâ— all things are cleane vnto you which is not so for we ought first to make cleane those things which are within An other waie is which Augustine followeth in his Enchiridion to Laurentius certaine had perswaded themselues that if they gaue almes they shuld be saued though they ceased not from sinning their chiefest anker hold was these words of Christ. Augustine answereth that those words of Christ are to be vnderstood of the true approoued almes of which it is written in Ecclâ— the. 30. Chapter Haue compassion of thy soule and please God Wherefore thou oughtest to begin true almes at thine owne selfe that hauing compassion on thy selfe thou maist be conuerted vnto God and cease of from sinnes and afterward haue compassion on othâ—rs And the third waie is this which in my iudgement more agréeth vnto the purpose Christ being at dinner with the Phariseies he began to eate with vnwashed hands for which thing when they were offended Christ beganne to reprooue their ignoraunce which would haue their dishes handes and all outward things made cleane and beautifull but as touching that which they had inward that is in their minde they were nothing carefull Wherefore he first exhorted them to purifie the heart which is inwardlie which thing is done by faith for in the Actes it is written By faith purifieng their hearts Afterward as touching outward things he addeth Giue almes and so all things shall be cleane vnto you c. Pet. Mar. vpon the Rom. 383. What thing we ought to take heed vnto in giuing our almes Take héed to your almes c. ¶ That our almes maie bée acceptable vnto God thrée things are required First that wée giue with a ioifull heart for he loueth him that giueth chéerefullie Secondlie that we giue liberallie putting aside niggardship for he that soweth litle shall reape litle and he that soweth plentifullie shall reape plentiouslie Let euerie man doe according as he is able The poore woman that did offer but two mites did highlie please God Thirdlie that we giue without hypocrisie and ostentation not seeking the praise of men nor our owne glorie Cheeke What profit commeth by almes giuing If we giue almes we shall prouoke men to giue immortall thankes vnto God so that by our almes two profits shall ensue and followe First our poore bretheren shall be succoured helped secondlie God the Author of all goodnesse shall be through the same liberalitie that he hath stirred vp in vs be praised and lauded which thing all Christians ought to séeke Read 2. Cor. 9. 12. Of the almes sent to the Saints at Hierusalem It is not my minde that other be set at ease and ye brought into combrance but that there be equalnesse now at this time c. ¶ Liberalitie ought to be moderated that they which doe giue be in no wise thereby brought to extreme penurie and pouertie the other vnto whom it is giuen in the meane season liuing at ease in idlenesse This is the equalnesse that S. Paule speaketh of héere The Corinthians had riches the Saints of Hierusalem had wholesome doctrine coupled with godlinesse at that time there was great dearth in Hierusalem and in all Syria This is then the meaning of the Apostle I will that with your riches whereof ye haue great plentie abundance ye succour their néed and that they with their godlie doctrine do supplie that which is wanting in you Sir I. Cheeke The meaning of this place following Sell that ye haue and giue almes ¶ This is the figure Metonymia For by this word Almes is meant that compassion and friendlinesse of an heart that tendereth the miserie and poore estate of a man and sheweth forth it selfe by some gift and hath the name giuen it of the Gréeke tongue of mercie and compassion And therefore he is said to giue Almes who parteth with some thing to another and giueth to the poore shewing thereby that he pitieth their poore estate Beza Of the almes that Atticus Bishop of Constantinople sent Atticus vnto Calliopius Minister of Nice sendeth gréeting in the Lord. I am giuen to vnderstand that there is an infinite number in your citie readie to perish with famine and stand in néede of the almes and charitie of godlie and well disposed persons Where I write an infinite number I meane a great multitude the certaine number whereof I doe not readelie knowe Therefore seeing I haue receiued moneie of him which bestoweth abundance and plentie of riches vpon them which vse it aright séeing also dailie experience teacheth vs that some doe want to the ende that such as be rich wealthie and minister not vnto them maie throughlie be tried my will is welbeloued brother that thou receiue of me these thrée hundred péeces of gold and distribute them at thy discretion among the poore people of thy parish sée thou deale the same not among such as respect onelie the bellie and make a liuing or trade throughout their life time of begging but among such as are ashamed to begge Neither would I haue thée héerein to respect anie opinion or sect whatsoeuer neither to preiudice them which practise in doctrine a contrarie faith vnto vs but onelie to haue consideration of this that thou relieue them which hunger and thirst and haue not wherewithall to helpe himselfe Eusebius fol. 391. Of the almes of Cornelius ¶ Looke Cornelius ALOES ¶ Looke Mirrhe ALOGIANI What manner of heretickes they were THese men denied that the sonne of God was Logos which some doe interpret in Latin Verbum some Sermo And therefore they reiected the Gospell of Saint Iohn and his Apocalipsis saieng that they were not his words But that Cerinthus the heretike wrote the Reuelation Eliote Epipha heres â— 1. Augustine ALMVTH LABEN What this word signifieth IT signifieth as some thinke a certaine instrument of Musicke Some saie that Almuth signifieth of the death which some vnderstand by Laben Goliah or some other Philistine Some read the Title thus A vehement and often made exhortation of a secret or foolish sonne they vnderstood thereby the righteous which by faith is the sonne of God and the same is to the world foolish because he is continuallie in death and secrets for his life is hid in Christ till the hid things be shewed Againe in the iudgement of God then shall it appeare that the death of this world is glorie Felix readeth the title thus vnto the victor or ouercommer of the death of a foole which ye maie well vnderstand of the death of foolish Antichrist and of the ruine of
5. 6. BATHES How bathes without God are of no force or vertue IF the Bathes that be in Swicerland◠in Iuliers in Sicilie in Valeria in England and diuers other countreies doe helpe those that are diseased the same is to be attrributed to the goodnesse of God For there is no earthlie things which haue in them any force or vertue to help men except they be made effectuall by the power of him is y◠Omnipotent Neuertheles those benefits which are giuen to vs by meanes are not to be contemned neither ought we to abuse them For all the giftes of God ought to be vsed to the glorie of God to our soules health and for the necessitie of our bodie But we must alwaies beware that we doe not ascribe that to Creatures which belongeth onelie to God Marl. vpon Iohn fol. 147. Of Bath a certaine measure And it contained two thousand Bath ¶ Bath Epha séeme to be both one measure Euerie Bath conteined ten pottels The Epha conteined in drie things that which Bath did in liquor Read Eze. 45. 10. Geneua BEELZABVB An Idoll whom the Philistines worshipped GOe and enquire of Beelzabub the God of Ekron ¶ The Philistines which dwelt at Ekron worshipped this Idoll which signifieth the God of flies thinking that he could preserue them from the biting of flies Or els he was so called because flies were ingendred in great abundance of the Sacrifices that were offered to that Idoll Geneua If they haue called the master of the house Beelzabub ¶ It was the name of an Idoll which signified the God of Flies and in despite thereof was attributed to the Diuell and the wicked called Christ by this name Geneua BEHEMOTH What beast this is thought to be THe word Behema signifieth simplie a Beast and vnder that name are Oxen al other Beasts comprehended Héere it is said in the plurall number Looke vpon Behemoth whom I created with them◠although y◠word Behemoth be the plurall number in the Hebrue yet it is spoken wit of one Beast no moe Howbeit forasmuch as God meant to betoken héere one sort of beasts that is the cause why he setteth Behemoth in the plural number Neuertheles it cannot be coniectured what kinde or beast it is that he speaketh except it be an Elephant by reason of the hugenesse of that beasts bodie c. Caluine vpon Iob. fol. 730. ¶ The Hebrues vnderstand by Behemoth the greatest beast in the earth that is an Elephant Other vnderstand thereby anie earthlie beast that is great but vnto an Elephant doe all the properties héere recited right well agrée wherfore it séemeth most agréeable to the truth that by the word by signified in Elephant T. M. BELEEVE What it is to beleeue TO beléeue is not to doubt of the promises of God but rather to be fullie perswaded of the promises of God that as God hath promised so shall it vndoubtedly chaunce vnto vs. Basill ¶ To beléeue is certainlie to be perswaded and assured in minde through the holie Ghost that by the Lord Iesus we are purged from our sinnes and made the children of God that by his mans nature we are made pertakers of his Diuinitie by his mortalitie we haue obtained immortalitie by his cursse euerlasting blessing by his death life brieflie that by his descending into the earth we ascend into heauen Traheron ¶ To beléeue in the name of Christ is to receiue him as the Sonne of God and the Sauiour of the whole world which is done of vs when we depende whollie vppon him by a sincere faith and trust and commit our selues whollie as disciples vnto him c. Marl. vpon Iohn fol. 18. ¶ To beléeue in God is to be sure that all thou hast is of him and all thou néedest must come of him Which if thou doe thou canst not but continuallie thanke him for his benefites which continuallie without ceasing receiuest of his hande and therto euer crie for helpe for thou art euer in néede canst no where els be holpen And thy neighbour is in such necessitie also wherefore if thou loue him it will compell the◠to pittie him and to crie to God for him continuatlie and to thanke as well for him as thy selfe Tindale fol. 238. How it is prophecied that few will beleeue Christs words Who will beléeue our report and to whom is the Arme of the Lord reuealed The Prophet sheweth that very few shall receiue this their preaching of Christ of their deliuerance by him Iohn 12. 38. Rom. 10. 16. And that none can beléeue but whose hearts God toucheth with the vertue of his holie spirit Geneua Lord who hath beléeued our report ¶ Meaning the Gospell and the good tidings of saluation which they preached Geneua How men are driuen to beleeue through the workes of God Then beléeued they his workes ¶ The wonderfull workes of God caused them to beléeue for a time and praise him Geneua The meaning of this place following He that beléeueth shall not make hast ¶ He shall be quiet and séeke none other meanes but be content with Christ. Geneua I beléeued therfore did I speake ¶ I felt all these things therfore was moued in faith to confesse thē 2. Co. 4. 13. Geneua BEAME What this beame signifieth O Hypocrite cast out first the Beame that is in thine owne eie c. ¶ Thou vnderstandest all Gods lawes falselie and therefore thou kéepest none of them trulie his lawes require mercie and not Sacrifice moreouer thou hast a false intent in all thy workes that thou doest and therefore are they all damnable in the sight of God Hipocrite cast out the Beame that is in thine owne eie learne to vnderstand the law of God truly and to doe thy workes aright and for the intent that God ordeined them and then thou shalt sée whether thy brother haue a mote in his eie or not and if he haue how to plucke it out or els not Tindale fol. 237. BENEDICT Why he is set among the Heretikes THis man was the first founder of the order commonlie called Saint Benedicts and died saith Volateran li. 21. in the yeare of our Lord. 518. He was the first and the onelie deuiser of a seuerall trade of life within y◠first 600. yeares after Christ and because he presumed to inuent a new waie which all the godlie Fathers before him neuer thought of I saith the Authour laied him heere downe for a Schismatike couched him in this Catalogue of Heretikes BERILL The description of Berill and what is betokened thereby THe eight a Berill ¶ This stone glittereth like water when the Sunne shineth vpon it and it is said to heate the hand of him that holdeth it It betokeneth men enlightened with the grace of the holie Ghost which bring other to the loue of heauenlie things by preaching and teaching the same grace Marl. vpon the Apoc. fol. 300. ¶ The Berill is of a pale
the faith that iustifieth in effect cannot As. 1. Iohn 2. 9. Geneua Hast thou faith haue it with thy selfe before God ¶ He speaketh to him saith Origen which knoweth beléeueth that all kinde of meats are now frée through Christ. Let him vse this his faith towards God giue thanks to him And let him not by reason of his faith campell an other man to eate with a wauering resisting conscience And let the same man haue his â—aith with himselfe let him not boast of it to the hurt of his neighbour Neither let him with ouermuch licenciousnesse vse what meats he list Paule seemeth by a certein preuencion to answere to those which said they would liue freelie and defend the faith which they had receiued Paule aunswereth haue thou this faith before God kéep it to thy selfe Pet. Mar. vpoÌ„ the Rom. foâ— 441 ¶ Faith héere is taken for a full perswasion of the christian libertie in things indifferent as the Apostle interpreteth it in the 14. verse where he saith I know and am perswaded through the Lord Iesus that ther is nothing vncleane of it selfe but vnto him that iudgeth anie thing to be vncleane to him it is vncleane Geneua If ye haue saith like â—graine of mustard séed c. ¶ But least anie man should by by gather as certeine peruerse men do that whosoeuer hath faith as a graine of mustard séed maie remoue mountaines doe all things else say we beléeue therefore that we are able 〈…〉 all things yea if néed be to remoue mountains also to cast out euill spirits we must note of what faith the Lord speaketh heere let vs vnderstand therefore yâ— ther are thrée kindes of faith The first is that by the which certeine things are beléeued to be such as they are declared to be in the Scriptures As in Scripture we heere yâ— ther is one God being omnipotent the creatour of all things this faith is called an historicall faith The second is yâ— which we beléeue the promises of God apprehend yâ— mercy grace of God in Christ Iesu this faith is said to be a iustifieng faith The third is that by the which a man doth firmeliâ— beléeue that ther is nothing impossible vnto God the minde armed by a certeine inspiration of the spirit to doe meruailous things this is called the faith of myracles The first kinde of faith is most general insomuch yâ— it perâ—eâ—eth euen to the wicked with the which faith also Satan is indued as appeareth by the words of the Apostle Thou beleeuest that there is one God thou dost well the diuels also beleeue tremble The second kinde of faith perâ—eineith onlie to the elect chosen of God as witnesseth the Apostle Paule in his Epistle to Titus by the which faith we are made members of Christs bodâ— are saued Of this â—aith Christ speaketh not heere neither doe al they the haue the same wâ—â—â— miracles straight way The third kind of â—aith perleineth so certein christians that not at all times but it hath a certeine consideratioÌ„ also This faith maie also be called a perticular of speciall faith it is no doubt a singuler gift of the holie Ghost as S. Paule teacheth saieng To some faith is giuen by the same spirit the which truly cannot be said of the iustifieng faith which perteineth not to a certeine onely but vnto all the elect and chosen of God This faith saueth no man neither doth it change the hearts of men therfore it is such a faith as is also giuen vnto the wicked therfore we haue alredie heard in the 7. chapter going before how the wicked at the day of iudgement shall say vnto Christ Lord Lord haue we not prophesied in thy name by thy name cast out diuels done manie miracles in thy name To whom it shall be answered I neuer knew you depart froÌ„me ye the worke iniquitie And in an other place the Apostle saith If I had all faith so the I could remoue mountains haue no loue it is nothing Of this faith Christ speaketh héere wher he saith If ye haue faith like a graine of mustard seed Mar. fo 387. Of the faith of lnfants Indéed saith S. Austen albeit the faith which doth consist in the will of the beléeuers do not make the childe faithfull yet the sacrament of the faith doth make him â—aithfull for it is answered that he doth beléeue so he is called also faithful not by censenting in minde to the matters itselfe but by receiuing the sacrament of the verie same matter effect And in an other place he saith This word of saith is of so great strength in the church of Christ the it doth cleanse the infant by him that doth beléeue offer blesse and wâ—â—h him neuer so little although he 〈…〉 not yet able to beléeue in heart to righteousnesse and to confesse in mouth vnto saluatâ—â— Thus â—â—saith he Epi. 2â— ad ques Bonifacâ—â— Whaâ— the faith of hypocrits is The faith of hipocrits is yâ— god forgiueth works deserueth and the same false faith in their owne works raineth the mercy promised to the merits of their own works so is Christ vtterlie excluded Tindale fol. 187. Of two manner of faithsâ— There be two manner of faiths an historicall faith a feeling â—aith The historicall faith hangeth of the truth and honestie of the telâ—er or of the common fame and consent of manie As if one had tolde me the Turke had wonne a cidie I beléeued â—o moued with the honestie of thelmâ—n Now if â—here come another yâ— seemeth more honest or that hath better 〈…〉 that it is not so I thinke immediatlie the he lied so loose my faith againe And a feeling faith is as if a man wer ther present when it wer won there were wounded had ther lost all yâ— he had were taken prisoner there alsoâ— that man should so beléeue that all the world could not turne him from his faith Tindale fol. â—66 A comparison betweene Faith and Incrudelitie Faith is the root of all good Incrudelitie is the root of al euil Faith maketh God man friends Incrudelitie maketh them foes Faith bringeth god man togethers Incrudelitie sundreth theÌ„ All the faith doth pleaseth God All the incrudelitie both disuleseth God Faith onely maketh a man god 〈…〉 〈…〉 only maketh him vniust euil Faith maketh a maÌ„ a meÌ„ber of Christ Incrudelitie maketh him a meÌ„ber of yâ— diuel Faith maketh a man yâ— inheritour of heauen Incrudelitie maketh him yâ— inheritour of hel faith maketh a man yâ— servant of God Incrudelitie maketh him yâ— seruant of yâ— diuell Faith sheweth 〈…〉 God to be a sweet father Incrudelitie sheweth him to be a terrible Iudge Faith holdeth 〈…〉 by yâ— word of God Incrudelitie wauereth here there faith counteth boldeth God to be true Incrudelitie holdeth him false
the loue of all worldlie things can be no scholer of Christ to learne his doctrine Tindale What it is to forsake the Lord. And forsooke the Lord God of their Fathers c. To forsake the Lord God of their fathers is to despise and forsake the word of God not so beléeue his promises nor to walke in his commaundements but to imagine another seruice of him then hee himselfe hath assigned in his word T. M. FORTVNE How nothing ought to be ascribed to fortune TO be had in fauour it helpeth not to be cunning but that all lieth in Time and Fortune ¶ Thus the worldlings say to proue that all things are lawfull for them and attribute that to Chaunce and Fortune which is done by the prouidence of God Geneua ¶ Thus the wicked worldlings are deceiued attributing to Fortune that which is ordered by the secret prouidence of God The Bible note Augustine in his booke against the Academites saithe It doth displease me that I haue so often named Fortune albeit my meaning was not to haue anie Goddesse ment thereby but onelie a chaungeable happening in outward things either good or euill Of which word Fortune are deriued these words which no Religion forbiddeth vs to vse Forte forsan forsitan fortasse fortuito y◠is Perhaps peraduenture by fortune by chaunce which yet must al be applied to y◠prouidence of God And that did I not leaue vnspoken when I said For peraduenture that which is commonlie called Fortune is also ruled by sercet order and we call chaunce in things but that whereof the reason and cause is vnknowen I said this indéed but it repenteth me that I did there so name Fortune Forasmuch as I sée that men haue a verie euill custome that whereas they ought to say It pleased God they saie It pleased Fortune Cal. in his inst 1. b. chap. 16. sect 8. ¶ Fortune and aduenture are the words of Panim◠the signification whereof ought in no wise to enter into the heart of the faithful For if all prosperitie be the benediction of God and all aduersitie his malediction there remaineth no place to Fortune in such things as come to men Basil. retract li. 1. ca. 2. FOOTE What the foote doth signifie in scripture My foote standeth right Foote in the scripture is taken for the affection desire or will of the heart As in the Psa. 36. 11. O let not the foote of pride ouertake me T. M. The meaning of this place following At the féete of Gamaliel ¶ That is his dailie hearer The reason of this speach is this for that they which teach sit commonlie in the higher place speaking to their scholers which sit vpon fourmes beneath and therefore he saith At the féete of Gamaliel Beza What the feete of God signifieth As his head signifieth his diuinitie so his féete signifieth his humanitie the which is subiect to Gods deitie as our féete are vnto our heads Psal. 8. 6. Thou shalt put all things in subiection vnder his féete In some places the Preachers of Gods word be meant by the féete as in Deut. 33. 3. They that drawe nigh his féete shall taste of his doctrine FOOTE-STOOLE What this Foote-stoole was ANd a foote-stoole for our God The foote-stoole c. was the mercie seate at which and on which God had promised the Hebrewes to heare them and speake vnto them which was vpon the Arke as it appeareth Exo. 25. T. M. And fall downe before his foote-stoole c. ¶ That is before his Temple or Arke where he promised to heare when they worshipped him as now he promiseth his spirituall presence wheresoeuer his Church is assembled Geneua And remembred not his foote-stoole ¶ Alluding to the Temple or to the Arke of the Couenaunt which was called the foot-stoole of the Lord because they should not set their mindes so low but to lift vp their hearts toward the heauens Geneua Untill I 〈…〉 thy foot-stoole ¶ Christ is the only◠redéemer vnto whom all power are subiect must obay Gene. FOVRE Of the foure Angels ¶ Looke Angels Of the fourth Watch. ¶ Looke Watch. ANd intreate them euill foure hundred yeares ¶ That is not to be vnderstood that they stould be euill intreated the whole foure hundred yeares but by excesse of speach called Hyperbole is signified that they should be euill intreated within the space of 400. yeares The Bible note FOVRTEENE GENERATIONS Vnder whom the fourteene Generations were ruled THe first fourtéene generations from Abraham to Dauid was vnder the rule of Iudges from Dauid vnto the captiuitie of Babilon vnder Kings from captiuitie of Babilon vnder high Priests And the last fourtéene generations from the captiuitie of Babilon ended in Christ. Marl. fol. n. FORME OF GOD. What it is to be in the forme of God Athanasius saith Nature substaunnce kinde and forme be all one thing Leo saith What is it to be in the forme of God He aunswereth it is to be in the nature of God Chrisostome saith The forme of God is the nature of God S. Austen saith As concerning the forme of God Christ himselfe saith of himselfe I and my Father are both one againe he saith The forme is one because the Godhead is one Iewel fol. 88. ¶ Looke Shape of God What it is to take the forme of a seruaunt Leo saith What is it to take the forme of a seruant He answereth doubtlesse it is to take the perfection of nature state of man Chrisostome saith The forme of a seruaunt verelie is the nature of a seruaunt Saint Augustine saith When thou thinkest of the forme of a seruaunt in Christ thinke of the shape of a man if there bée anie faith in thée Againe Wée must beléeue and confesse saith hée that Christ according to his humanitie is visible hath the substaunce and propertie of a bodie is conteined in place forme of a seruant that is to saie in verie truth he tooke man And tooke on him the forme of a seruaunt ¶ If Christ being verie God equall with the Father laide aside his glorie being Lord became a seruaunt and willinglie submitted himselfe to most shamefull death shall we which are nothing but vile slaues through arrogancie tread downe our bretheren and preserue our selues Geneua How this vocable Forme signifieth verie bread wine in the Sacrament S. Paule speaking of Christs incarnation saith that he béeing in the forme of God did humble himselfe taking vpon him the forme of a man By which words S. Paule ment not that Christ was like vnto God and not God indéede nor yet was like vnto man and not verie man indéed but that he was and is verie God and verie man hauing two substances one of his godhead and the other of his manhood vnited together in one person And the auncient Doctors writing of this Sacrament when they speake of the formes of bread and wine do vse this vocable Forme as
allow not that which I doe for what I would that doe I not but that I hate that doe I. Rom. 7. 15. Not that we are sufficient as of our selues to thinke anie thing but our ablenesse is of God 2. Cor. 3. 5. For it is God that worketh in you both the will the déede euen of his good pleasure Phil. 2. 13. What little freedome of will Saint Paule had Read Rom. 7. 14. c. FRVITE The meaning of these two places following And blessed is the fruite of thy wombe ¶ Christ could not haue bene the fruite of the virgins wombe if he had not taken the substaunce of his bodie of her substance that by the mightie power of the holie ghost Sir I. Cheeke By their fruits ye shall know them ¶ Christ giueth vs this lesson not to trie the true doctrine from the false but a true professour from an hypocrite otherwise our liues must be tried by the gospell and not the gospell by our liues FOVNDATION How Christ is the foundation of the Church and not Peter Other foundation none can be laide but onelie that is laide alreadie which is Christ Iesus ¶ Saint Paule found great fault with the Corinthians that sayde I holde of Apollo I holde of Paule I holde of Peter but the Catholikes say thou art Peter and vpon this foundation the pillers of the Church which are the Bishops are sure set And so deuising an other foundation beside Christ and contrarie to S. Paules doctrine would haue all the Bishops of the world holde of Peter Gaderenes The vnderstanding of this place following AND preached throughout all the citie ¶ To wit the Citie of the Gaderenes And though Marke saie in the 5. Chapter verse 20 that he preached it in Decapolis they descent not for Plinie recordeth li. 3. Chap. 18. That Gadara is a towne of Decapolis So that Decapolis was partlie on this side Iordan and partlie on the other side Beza GALGAL What this word signifieth IOsua pitched in Galgal ¶ Galgal is betwéene Iordane and Iericho of the East end of the citie The worde signifieth by interpretation taking awaie because the Lord ther tooke away the reproofe and shame of Aegypt as in the next chapter verse 9. where he saith This day haue I taken the shame of Aegypt from you c. Before saith the Bible note they were like to the vncircumcised Aegyptians whom though they serued yet they disdained and iudged them prophane and shamefull This authour saith that Shame in the 5. Chapter verse 9. signifieth miserie wretchednesse contempt despite vilenesse bondage Iosephus de Antiqui li. 5. cha 10. saith that Galgal signifieth libertie T. M. GALILEANS How we ought not to iudge rashlie of the Galileans SUppose ye that those Galileans were greater sinners then all the other Galileans because they suffered such punishment ¶ The Iewes tooke occasion héereby to condemne them as most wicked men Geneua ¶ We ought in no wise to iudge rashlie of them that receiue punishmēts for their misdeeds nor yet to despise thē For if our sinnes and lewdnesse were openlie knowne we shoulde be counted of like punishment Againe God doth otherwhile punish some as them vppon whome the Towre fell in Siloe for to admonish other that they perish not lykewise Sir I. Cheeke ¶ The Galileans as I suppose were they of whome certeine had shewed vnto Christ Luke 13 that Pilate had mingled their bloud with their owne Sacrifices Wherevppon Ambrose in Luke noteth their Sacrifice to haue béene abhominable Euse. Eccle. Hist. lib. 1. Chap. 6. mencioneth the heresie of the Galileans out of Iosephus to haue spronge vp of one Iudas Galileus in the time of Augustus when Cyrenius was President of Iudaea and vnder the sayde Emperour of an other called Symon Galileus vnder Copinius the President They exhorted the Iewes to a lawelesse and carnall libertie affirming that Taxe and Tribute was nothing else but slauish seruitude They misliked moreouer with the Iewes that they suffered mortall men vnder God to reigne ouer them Of the same opinion were the Galileans in the time of Pilate vnder the Emperour Tiberius Wherefore Iudas as Iosephus writeth was hanged together with his complises Symon came to naught and Pilate rewarded them vnder him as rebells deserued Antiqui li. 20. Chap. 5. Bel. Iude. li. 2. Chap. 7. Luke 13. GALL. What is signifie◠thereby AND closed me with Gall c. ¶ Gall for sorrowfulnesse as in the Psal. 69. 21. They gaue me Gall to eate c. That is they that should haue comforted me did me most griefe and augmented my sorrowe as if one should giue bitter meates to him that is hungrie Howbeit that Prophesie was also fulfilled in our Sauiour Christ of whom Dauid was héere a figure as in Saint Mathew 27. T. M. And giuen vs water of Gall to drinke ¶ That is hath brought vs into extreme affliction and thus they shall not attribute this plague to fortune but to Gods iust iudgement Chap. 9. 15. and. 23. 15. Geneua I sée that thou art in the gall of bitternesse ¶ Or thine heart is full of despitefull malice and diuelish poison of impietie So that now Satan hath thée ties in captiuitie in his hands Deut. 29. 18. Geneua GARDS What the Gards did signifie ANd let them make the gards of Ribād of Iacinct c. ¶ Such gards should the Christen haue déepelie fixed in their hearts cōsidering what they are bound to the Lord of what God what a seruice they haue taken vpon them that they might with all diligence and circumspection fulfill that which they haue promised T. M. ¶ Reade the text at this place Nu. 15. 38. thou shalt learne whie the Iewes did weare such borders vpon their garmentes ¶ Looke Philacteries Borders GARMENT OF HEALTH What the Garment of health is FOR he shall put vpon me the garment of health ¶ The Garmēt of health is faith that worketh by charitie which is called the wedding garment Mat. 22. 11. This Garment sayth the Prophet shall Christ put vpon the Church For all that beléeue in God shall be saued through Christ and be his beloued children by election and iustified by his bloud Ephe. 1. 7. T. M. GATE How this word Gate is taken in Scripture IN the Scripture the worde Gate signifieth iudgement Because mens causes were wont to be debated there And it was the place where common assemblies were made And finallie it was the seate of iustice and this is it that is meant in the Psalme 118. 20. where it is said that the children of good men and of such as are blessed of God shal be mainteined in the Gats and put their enimies to flight Caluine vpon Iob. fol. 83. Then Booz went vnto the Gate ¶ The Gates in the scripture do oftentimes signifie the places wher the people did commonlie assemble and when iudgements were giuen and causes determined for in olde time was such
of their naturall corruption and this indéede is verie good tidings for heereby we are deliuered from the fearâ— of death and damnation and from the bondage of sinne and Satan Briefelie héereby we are remoued from darknesse to light from despaire to good hope from death to life from Hell to Heauen Now because the office of proclaiming and publishing this most ioifull tidings was committed to the Ministers of the newe Testament the name of the Euangelists is most properlie attributed vnto them and speciallie to those that the Natiuitie conuersation death resurrection of the Lord Iesus wherin the blesfulnesse resteth that we sée so much aduaunced Some writers affirme that as manie promises of felicitie and saluation as there is so manie Gospells there bée and that therefore the Prophets are Euangelists When they speake of the redemption that Gods annointed shoulde accomplish I thinke it not good to striue about words and I denie not that the Hebrewe word Bassac which signifieth the Euangelize and to preach good tidings is applied in some place to yâ— men of yâ— olde time howbeit I beléeue rather that Euangelion is an open publishing of saluation alredie performed and accomplished then of the same promised And therfore they speake more distinctlie and properlie that giue the name of Euangelists to the Apostles and writers of the histories of the Lord Iesus and finallie to the ministers of the new Testament And to giue place rather to this iudgement the wordes of our Sauiour in the. 16. of Luke moueth me where he saith That the Law and the Prophets were vntill Iohn Baptist and from that time the kingdome of God was Euangelized Trah What is meant by the Gospell preached to the dead For vnto this purpose verilie was the Gospel preached vnto the dead that they should be iudged like other men in the flesh but shall liue before God in the spirit ¶ As certeine learned expositours will that he héere calleth preaching of the Gospell vnto the dead in the chapter going next before The preaching to the spirits that were in prison which thing saie they signifie as much as vnto the dead also or spirits in prison came that salue of medicine of the Gospell and of the glad tidings of Christs passion whereby they were loosed the strength thereof béeing so pithie that they were therwith brought out of prison to immortalitie And because it might haue bene demaunded how yâ— soules of these blessed came out of prison whether compassed with their bodies or onely in pure substaunce of yâ— spirit Therfore saith Peter that they should be iudged like other men in the fleshe that is when all other men shall be iudged in the flesh but should liue before God in the spirit which signifieth that in the meane season til that iudgement come shal their soule liue and reâ—oice before God through Christ. T. M. ¶ Although the wicked thinke this Gospell new and vexe you yâ— imbrace it yet hath it béene preached to them in time paste which nowe are dead to the intent that they might haue ben condemned or dead to sinne in the flesh and also might haue liued in the spirit which two are the effect of the Gospell Geneua How Christs Gospell is likened to a Bowe And he that satte vpon him had a bow ¶ The bow is Christs Gospell the preaching whereof is disposed at his pleasure therfore like as the enimies be ouerthrowne by the arrowes which the Bowe shooteth out a farre off euen so the nations that were farre off are subdued vnto Christ by the preaching of the Gospell Ephe. 2. 13. This did Christ promise to his Disciples saieng I will giue you a mouth and wisedome which all they that shall be against you shall not bée able to gaine saye or gaine stande Luke 21. 15. And Paule following the Prophet saith I will destroie the wisedome of the wise and shake off the vnderstanding of the skilfull Esaie 29. 14. 1. Cor. 1. 19. Also the weapons of our warre are not fleshlie but mightie to Godwarde c. 2. Cor. 10. 4. Whereto pertaine those thinges which are written in the Psal. 45. 5. 1. Cor. 14. 24. And Heb. 4. 12. Marl. vpon the Apoc. fo 90. Whie the Gospell is said to beâ— euerlasting Hauing the euerlasting Gospell An honourable Title of the Gospell and it is called euerlasting first because it bringeth and beheighteth good thinges according to this Text He that beléeueth in mée hath euerlasting Iyfe Iohn 6. 47. And this is the promise which he hath assured vs off euen euerlasting lyfe 1. Iohn 2. 25. Seconde because that accordinge to Paules saieng There is none other Gospell to bée looked for no not euen at an Angell from heaâ—en Gal. 1. 8. Thirdlye because it was promised longe agoe by the Prophettes in the holye Scriptures Rom. 1. 2. Lyke as where it was sayde The womans séede shall breake thy head Gen. 3. 15. And also in thy séede shall all Nations of the earth bée blessed Gen. 22. 18. Lastlie the Gospell is tearmed euerlasting because it shall endure for euer maâ—gre all the vngodlye for Christes reigne is such as shall haue no ende Luke 1. 33. 1. Cor. 15. 27. For it consisteth in spirite and truth and not in outward things according as it is sayd all the gloriousnesse of the kings daughter is from within Psal. 45. 13. Marl. vpon the Apoc. fol. 207. How the Gospell is no lesse to bee reuerenced then the bodie of Christ. I aske this question of you bretheren and sisters sayth Saint Austen aunswere mée whether you thinke greater the worde of God or the bodie of Christ if you will aunswere the truth verilie you ought to saie thus that the worde of GOD is no lesse then the bodye of Chrst. And therefore with what carefulnesse wée take héede when the bodie of Christ is ministred vnto vs that no parte fall thereof out of our owne hands on the earth with as greate carefulnesse lette vs take héede that the worde of God which is ministred vnto vs when wée thinke or speak of vaine matters perish not out of our hearts for he that heareth the worde of God negligentlie shall bee guiltie of no lesse faulte then he that suffereth the bodye of Chrst to fall vpon the ground through his negligence Cranmer fol. 170. Whether the booke or leaues of the booke be the Gospell By the authoritie of Saint Hierome the Gospell is not the Gospell for reading of the letter but for the beliefe that men haue in the worde of GOD. That it is the Gospell that we beléeue and not the letter that we reade For because the letter that is touched with mans hande is not the Gospell but the sentence that is verilie beléeued in mans hearte is the Gospell For so Saint Hierome saith The Gospell that is the vertue of Gods word is not in the leaues of the bookes but it is in the roote of reason Neither the Gospell he sayth is in the writing aboue
more illuminated of God On the contrarie part they that doe not couet after righteousnesse and truth are more hardened and blinded though they séeme vnto themselues to be most wise Sir I. Cheeke HAZâ—â—â— How he came to his kingdome HE tooke a rough cloth and dipt it in the waâ—er and â—pred it on his face ¶ Hazael brought this wet cloth to Benhadad as though he would therewith haue 〈…〉 him and eased him of his 〈…〉 â—ut did in déede stâ—â—gle him after Iosephus He had heard of the Prophet that Benhadad should 〈…〉 haue be 〈…〉 long or he had raigned therefore did he rid 〈…〉 to the 〈…〉 that he might 〈…〉 â—ome by the kingdome T. M. HEBRON What Hebron was HEbron is a proper 〈…〉 of a 〈…〉 which 〈…〉 called the Citie of Arbe which Arbe after the Hebrue was a Giant both strong and mightie and of a famous name T. M. HEAD What is meant by the head of God WHen we read that God hath a head we must vnderstand his diuine nature which was before all things and to it all things be obedient Augustine What the head of the Serpent signifieth Shall tread thée on the head ¶ The head of the Serpent signifieth the power and tyrannie of the Deuill which Christ the seede of the Woman ouercame The héele is Christs manhoode which was tempted with our sinnes T. M. HAIRES OF GOD. What the haires of God signifie HIs haires signifie his Angells and the whole multitude of his chosen Dan. 7. 9. His cloathing was as white as snow the haires of his head like pure wooll Where the head of God is his Deitie and Godhead his cloathes and his haires be his Angells and Elect which be like white snow and pure wooll Augustine HELCHESAITES What their opinions were and who consuted them HElchesaites called of Epiphanius Sampsai the first Author of them was Elxais a false Prophet They reiected parte of the olde Testament They denied the Apostle They counted it a thing indifferent in case of necessitie to denie with yâ— mouth so that thou beléeue with heart Origen confuted them Euse. li. 6. cap. 37. HELIAS Of the straunge vision seene at the birth of this Prophet HElias the Prophet of Thesbes of the Countrie of Arabia a Leuite of the Tribe of Aaron He dwelt in Gilead for Thesbes was an habitation dedicated vnto Priests In the time of his birth his father Sobas did sée a vision that men apparailed in white did call the childe threwe him to the fire and gaue to him a flame of fire to eate The Father rising vp went to Hierusalem and shewed his Uision to the Priests And he that gaue aunswere said vnto him beware thou disclose it not The habitation of this child shall be light and his word a demonstration and shall iudge Israel in the sword and fire This is that Helias that brought fire thrice from Heauen and bare raine in his tongue and was taken vp into Heauen in a fire storme That which is written more of him in the Bible maie be there read Elioteâ— HELISEâ—S Of a straunge thing that befell at his birth HEliseus the Prophet of Abelmath of the Lande of Rubim when he was borne at Galgalis the Cow of golde in Selom so lowed that she was heard at Hierusalem And the Priestes said that it signified that a Prophet was borne that day which should dissolue and breake in peeces Images carued and cast in mettall Manie meruailes almightie God shewed by him which maie be read in the Bible Eliote HELL How Hell is taken in the scripture OUt of the bellie of Hell I cried ¶ The Scripture speaketh of Hell commonlie as of a place common for all them that goe downe into the earth as into a graue or to the deepe of the Sea c. As ye haue in Gen. and in the Psalmes T. M. ¶ For he was in the Fishes bellie as in a graue or place of darknesse Geneua I thought I shoulde haue gone to the gates of Hell in my best age ¶ That is I thought I should haue gone downe to my graue and haue died in my best age The Hebrue word signifieth both Hell and a graue pit or ditch That ye may perceiue in Gen. 42. 38. where Iacob saith that if any misfortune should happen to Beniamin in his iournie into Aegypt with his other bretheren his graie head should be brought with sorrowe vnto his Graue where the common Translation readeth Hell for graue As for Hezekia he neither feared Hell nor Purgatorie as ye maie well sée by that he a little before saith Remember O Lord that I haue walked before thée in truth and a stedfast hart and haue done that thing that is pleasant to thée which thing who so doth néedeth not to feare any of those two places Beside that the Dunce-men and Sophisters themselues which were as most learned men thinke the inuenters and finders yea and the verie makers of Purgatorie saie that before the time of Christ there was no sure place So that Hezekia is by their sentence skilled quite from that place And of Hell doth the sentence of the word of God quite him which saith There is no damnation to them that are in Christ Iesu. Rom. 8. 1. T. M. The meaning of this place following For Hell praiseth thée not c. ¶ The meaning is if I now die I cannot praise thée in thy Temple For the dead and buried cannot loue and praise with their materiall tongues or hearts neither can anie death nor anie burieng be at this season for the setting out of thy glorie For all the godlie will be feared with this thy Iudgement And the wicked will impute my death to the ouerthrowing of Idolatrie and to the putting downe of the brasen Serpent ¶ Looke Hezekia The meaning of this place of Mathew Shall be worthy to be punished with Hell c. ¶ Whereas we read heere Hell it is in the text it selfe Gehenna which is an Hebrue word made of two and is as much to saie as the Uallie of Hynnon which otherwise the Hebrewes called Topheth It was a place where the Israelites were wont most cruellie to sacrifice their Children to false Gods wherevppon it was taken for a place to torment the Reprobates As Ieremy 7. 31 Beza HELPERS OF FAITH How men be helpers of faith MEn be helpers of faith when they suffer not the faith receiued to be weake féeble or inconstant to be oppressed with desires or affections of the flesh or of the world by the craft or subtiltie of false prophets to be brought awaie from it led into a false beliefe by false doctrine whom the diuell doth vs as his ministers to deceiue the simple people vnlearned Also scripture vseth to call men helpers of the faith when men doe diligentlie watch that they be not deceiued by yâ— diuell nor by anie of his Ministers when they doe labour with all force to make their faith sure
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 name of Iob was renowmed among the people of Israel For in his 14. chapter verse 20. hee saith That if Noe Iob and Daniel were among the people that should perish they should saue no mo mens liues but their owne and all the rest of the people shoulde bée destroied Also Saint Iames reporteth that he was of great patience So that by these two Ezechiel and Saint Iames it is plainelye shewed that there was a Iob indéede Caluine vpon Iob. fol. 1. Wherefore Iob curseth the day of his Natiuitie Let the daye perish wherein I was borne ¶ He curseth not his daye because he was weary of it as one desperate but rather wishing to be dissolued least by farther troubles he should be forced to offend God The Bible note ¶ Men ought not to be weary of their life and curse it because of the infirmities that it is subiect vnto but because they are giuen to sinne and rebellion against God Geneua And cursed his daye ¶ Héere Iob beginneth to feele his great imperfection in this battell betwéene the spirite and the flesh Rom. 7. 18. And after a manner yéeldeth but in the ende he getteth victorie though he was in the meane time greatly wounded Geneua ¶ Lyke as a man hauing an Impostume saith Chrisostome if he be cut of the Surgeon hauing nothing wherewith he may resist during the time of his curing holdeth fast the things that be nigh him and is readie to bite them that stand by him and yet can doe nothing vnto them euen so Iob fearing the grieuousnesse of blaspheming and cursing doeth wrong to vnliuely things and speaking after the manner of the common people which impute their miseries to the influence of the starres and to the daye of their birth curseth his daye that is testiâ—eth with cursing how bitter a lyfe he liueth and vnto how great miseries he was borne as we commonly saye in an vnhappy houre euen as though now a daies a man repenting his sinnes should saye Woe is mée wretch in an vnhappie houre was I borne which with my déedes haue denied my maker woe woorth it c. How God suffered Satan to smite Iob with sores And smote Iob with sore Byles c. ¶ This sore was most vehement where-with also God plagued the Aegyptians Exodus 9. 9. And threateneth to punish the rebellious people Deuteronomy 28. 27. So that this temptation was most grieuous For if Iob had measured Gods fauour by the vehemencie of his disease he might haue thought that God had cast him off Geneua How Iob doth not iustifie himselfe IF I will iustifie my selfe mine owne mouth shall condemne me ¶ Héere it is good to sée that Iob presumeth not of his owne righteousnesse but plainely confesseth himselfe vnrighteous and a sinner before God although before the world he had lyued blamelesse GOD looketh on the heart though men looke onely on the outwarde appearaunce His aduersaries thought that he should neuer haue had such a Crosse layed on him vnlesse then he had also outwardly and openly lyued in wickednesse To that aunswereth Iob in diuers places that he therein was not culpable and therefore accuseth as it were after the manner of men the iudgement of God concerning such as are outwardly righteous and studâ—ous to lyue vertuously namely such as lyue without blame among men and that both intend and doe well to all men and yet are wrapped in manye miseryes and wretchednesse often-times ouer cruell And héerein lyeth the chiefe of the controuersie betwixt Iob and his aduersaries that Iob defendeth himselfe not to haue deserued his punishment by his outwarde lyuing whereas his aduersaries armed onely with manly and fleshly wit thinke God to be vnrighteous if he would so grieuously punish him that had not bene an outward sinner against him Iob his conscience bearing him witnesse had liued innocently and straightly and hurt no man had alwayes feared GOD and worshipped him onely his children had he also nourtured to the feare of God and coulde of no man be accused of wickednesse yet witnesseth he héere as all the godly doe that he was not vtterly without sinne for otherwise had he bene a lyar 1. Iohn 1. 8. If we say we haue no sinne we deceiue our selues the truth is not in vs. Wherfore in the place where he saith that he hath not deserued his punishment and that should séeme to shew him blamelesse knowe that hée speaketh of his outward manner of liuing not of the inward thoughts and desires of the heart where he was vndoubtedly an offender T. M. How this place of Iob is vnderstood O earth couer not my bloud c. ¶ That is as Rab Abraham expoundeth it Hide not my bloud so but that it may bée auenged let not the auengement thereof be vnknowen but open vnto all mens eyes as was the auengement of Dathan and Abiram whom the earth swallowed Nu. 16. 32. ¶ Let my sinne be knowen if I be such a sinner as mine aduersaries accuse me and lette me finde no fauour Geneua IOHN BAPTIST Of the buriall of Iohn Baptist. ANd his Disciples came and tooke vp his bodie and buried it ¶ How it was lawfull for the Disciples of Iohn to take away his bodie which was slaine it may well be demaunded because that Iosephus saith that he was beheaded in the Castle of Macheron Aunswere Some doe aunswere that the Disciples had accesse or lybertie to come to the Castle as appeareth in the 11. Chapter before when Iohn as yet laye bound in prison whereby it may be gathered that they were not prohibited But forasmuch as this did pertaine to the crueltie of the woman yâ— the bodie of the holy man should lye vnburied it is probable forsomuch as the Disciples tooke vpon them to burie it that it was cast out by souldiers of the Tyrant And although the honor or pompe of buriall profiteth nothing those that are dead yet notwithstanding it is the Lords will to haue the same reuerenced of vs. And truly it were farre from humanitie to suffer the dead to lye vnburied like the caâ—kases of brute beasts for what sight can be more sorrowfull vglye or horrible then to sée a dead a mans body vnburied Furthermore buriall is a figure of the resurrection to come Wherefore this diligence of the Disciples of Iohn in comming to burie the bodie of their maister was acceptable vnto God Moreouer this seemeth much to confirme their godly mindes earnest loue which they bare to their maister when he was aliue for by this meanes they professed that the doctrine of this holy man Iohn remained yet in their hoaâ—tes This confession therefore was laudable and deserued no small commondation seeing it was done with daunger and great aduenture of perill because they could do no honour to their maister béeing put to death without prouoking great displeasure and outragious reuenge of the tyrant against them Héere we are taught what we owe to the dead bodies
to bée verie Apostles of our Sauiour Christ preaching the Gospell to mens thinking most sincerely and purelye but at length they doe cleane fall awaye from Christ and become enimies of the worde Such were Philetus Himeneus and Demas with manye other These were giuen Christ of his heauenlye Father for to bée in such high roomes and offices for a time but not to be kept vnto eternall lyfe else howe canne that stande where he sayth This is the will of my Father that sent mée that I loose none of all those that he hath giuen mée but that I doe rayse them vp at the last daye So that they which bée giuen to Christ of his Father for to bée fellowe heires with him in his kingdome canne neuer perish I. Veron Wherevnto Iudas was called ¶ Looke Chosen What the cause of Iudas dampnation was The cause of Iudas dampnation was for that he layed holde onely vpon the iudgement of GOD sette forth in his Lawe without layenge holde vppon the grace and mercye of God sette foorth in his Gospell to all repentauntes and faythfull As Saint Peter did apprehende it after he had renownced Iesus Christ. Pet. Viret Of Iudas the brother of Iames. Iudas brother to Iames called also Thaddeus and Lebbeus preached to the Edessens and to al Mesepotamia He was slaine vnder Agbarus of the Edessens in Berito Booke of Mar. fol. 52. IVDGE How Christians may iudge in matters of controuersies Man who made mée a Iudge or a diuider ouer you ¶ It is to be noted that Christ at his first comming came not to be a Iudge but to be iudged and yet it cannot followe by this but that Christians may be Iudges in matters of controuersie Sir I. Cheeke ¶ Christ chiefely came to be iudged and not to iudge notwithstanding he willeth the Christians to be Iudges decide controuersies betwéene their brethren Geneua Are ye not good inough to iudge small trifles c. ¶ We learne héere in this place that we may haue our matters discussed before christen Iudges that is to say before them that be of a good and vncorrupted conscience Howbeit it were good that in euerie parish some honest and conscionable men should be appointed to make vnitie and peace betwéene neighbour and neighbour Maister bid my brother diuide the inheritaunce with me Christ answered Man who made me a Iudge or a diuider ouer you ¶ Christ came indéede to be iudged and not to iudge hée came to worke the worke of our redemption not to decide controuersies touching landes and possessions The Anabaptists vse this text for one of their reasons to condempne magistracie amonge Christians and therefore a verye learned and late writer in his exposition of this place writeth thus Hinc colligitur c. Héereof it may be gathered howe greatlye they doate which condemne Magistrates among the Christians by this place For Christ doth not reason of the thing it selfe as though it were prophane but of his owne vocation because hée was sent to another end although the thing it selfe is holy and good Iudgement of spirituall matters to whom it perteineth It perteineth to ecclesiasticall persons to iudge in spiritual causes But if any of theÌ„ do swarue from yâ— right rule of iustice he is subiect to the correctioÌ„ punishment of the ciuil magistrate As Aaron had his authoritie of iudgement in spirituall causes yet was he reproued by Moses And Abiathar the high Priest was deposed by Salomon and Sadoch set in his place And so shouldâ— Ahas if he had bene a good Prince haue deposed Vriah for making the prophane Altar What iudgement is forbidden Iudge not and ye shall not bée iudged ¶ Christ doth not héere forbid that kinde of iudgement that perteineth to Magistrates whereby euill dooers are iudged and punished and the innocent deliuered of the which kinde of iudgement Exo. 18. 19 Psa. 82. 1. Esa. 1. 17. but rather héere we are instructed and taught that we doe not rashly vncharitably iudge or condemne other mens faults hauing alwaies an eye vnto their faults and forgetting our owne ¶ He commaundeth vs not to be curious or malitious to try out and condemne our neighbours fault for hypocrits hide their owne faultes séeke not to amend them but are curious to reproue other mens Geneua ¶ This is not meant of the temporall iudgement for Christ forbadde not that but oft did stablish it as doe Peter Paule in their Epistles also Nor heere is not forbidden to iudge those déedes which are manifest against the lawes of God for those ought euery christian man to persecute yet must they do after the order that Christ hath set but when he saith Hypocrite cast out first the beame that is in thine owne eyes it is easie to vnderstand what manner of iudgement he meaneth c. Tindale fol. 137. The meaning of these places following Iudge no man c. ¶ Some distinguish thus that he iudgeth not as man iudgeth Other referre it to the time because he being in earth tooke not vpon him as yet the office of a Iudge But more rightly it is ioyned with the sentence following that the sence may be thus Christ iudgeth not and if hee doe his iudgement is firme and aâ—tenticall because it is diuine So that the former parte where he denieth that he iudgeth ought eyther to be restrayned to the circumstaunce of the present place For that hée might the better conuince his enimies of pride he vseth this comparison because they vsurped to themselues license to iudge preposterouslye and yet neuerthelesse could not abide him teaching simply and absteining from the office of a Iudge Marl. vpon Iohn fol. 294. Of iudgement because the Prince of this worlde is iudged c. When they shall knowe that I whome they called the Carpenters sonne and willed to come downe from the Crosse am the verye sonne of GOD which haue ouercome all the power of hell and reigne ouer all 2. Cor. 10. 12. Ephe. â— 19. Geneua Thinkest thou c. that thou shalt escape the iudgement of God ¶ We maye well excuse our selues before men and make them to beléeue that we are both iust and righteous for why Men can only iudge according to the outwarde workes and according to that which they sée and heare but hée that searcheth the heart and reines nothing canne bée hidden from him Therfore we cannot escape his true iudgement Sir I. Cheeke What it is to stand in iudgement The vngodlye shall not be able to stande in Iudgement ¶ To stande in Iudgement is to winne the processe and to haue sentence pronounced on their side and to robbe Iudgement is to let the processe and to haue sentence pronounced against right and truth Esay 10. 1. So then this text meaneth no more but that the wicked shall haue such a terrible sentence giuen vppon them that they shall not bée able to abide when the Lord shall come then to generall
scholers say that these keyes be nothing els but an authoritie giuen to the Priests whereby they giue sentence that heauen must be opened to this man and shut vnto the other so that heauen is opened shut at the sentence of the Priest Saint Hierome is against Dunce whose words be these I shall giue thée the keyes of heauen c. This place saith Saint Hierome the Bishops Priests not vnderstanding haue vsurped vnto themselues somewhat of the Pharesies pride so that they thinke they may condemne innocents and loose them that be guiltie when afore God not the sentence of the priest but the life of the guiltie is regarded c. ¶ Héere you haue plainly that the sentence of the Priest is not looked vpon nor able to loose a sinner afore God Marke also that S. Hierom saith You vnderstand not this place D. Bar. fol. 257. How the Priests be but the key bearers The keye saith Chrisostome vpon Math. chapter 23. is the word of the knowledge of the Scriptures by which the gate of truth is opened vnto men And the key bearers are the priests to whome is committed the worde of teaching and interpreting the Scriptures Bullinger Of the keye of Dauid or keyes of the Church Which hath the keye of Dauid ¶ That is to say full power ouer the throne of Dauid that is to wit ouer the Church For the Metaphore of keyes not onely in the Scripture but also by the custome of men betokeneth the ful authoritie and ordering of a kingdome or a citie or a house Such as loseph had in the Realme of Pharao King of Aegypt and Eliakim in the house of the King of Iuda according as it is sayd I will laye the Keye of Dauids house vppon his shoulder hée shall open and no man shall shutte and hée shall shutte and no man shall open Esay 22. 22. Euen so CHRIST our Lorde béeing of the seede of Dauid according to the flesh hath all power in the kingdome of the heauenly father For looke whom the father hath foreordeined vnto saluation them receiueth Christ into his â—locke that is to say into his Church and thrusteth the rest out of the dores he openeth yâ— vnderstanding of his seruants yâ— they may be inlightened vnderstand the scriptures the rest he blindeth by his secret howbeit rightful Iustice. Whervpon he saith All things are deliuered me by my father Math. 11. 27. And againe All power is giuen vnto me both in Heauen and in Earth Math. 28. 18. And the Angell saide to Maâ—y The Lord will giue him the â—eate of his father Dauid and he shal reigne ouer the house of Iacob for euer and of his reigne there shall be no ende Luke 1. 32. To him alone therefore doeth it pertaine to rule the Church whereof he is head which thing he doth euen now by the seruice of his ministers to whom hee hath therefore promised the Keyes of the heauenly Kingdome to the intent they should set open the way for the godly vnto heauen and shut the vnbeléeuers out of heauen by the preaching of the Gospel Marl. vpon the Apoc. fol. 60. To whom the Keye of the Bottomelesse Pit was giuen And vnto him was giuen the keye of the bottomelesse Pit ¶ A keye is a token of power or authoritie and publike administration receiued Iohn therefore meaneth that God in his wrath hath giuen power to Heretikes and deceiuers to thrust their diuelish opinions into the Church Thou séest openly héere lyke as in many other places of the Scripture how it happeneth not but by Gods prouidence that errours and vntruths are brought in to deceiue men withall wherevnto also hée giueth such force effectuall working that they go for good payment as I said a little before Therefore we sée héere how power is giuen to deceiuers and heretikes to set their errours openly abroad and to seduce fonde men by vaine Philosophie the doctrine of whom is rightly lykened to a bottomelesse pitte For looke as no man is able to gage the ground of a bottomelesse pit euen so the more a man followeth the doctrine of heretikes so much the lesse substauncialnesse and proofe shall hée finde And in this place wee sée the Bishop of Romes Keyes which he boasteth off so greatly Marl. vpon the Apoc. fol. 126. How the Popish Prelates haue not the keyes of heauen but of hell As touching the authoritie of the keyes censours no Christian man ought to estéeme Satan whom men call the Pope and his vniust censours more then the hissing of a Serpent or the blast of Lucifer Also that no man ought to trust or put confidence in the false Indulgences of couetous Priests which Indulgences doe draw away the hope which men ought to repose in God to a sort of sinfull men and doe robbe the poore of such almes as is giuen to them such Priests be manifest betrayers of Christ and of his whole Church and be Satans owne stewards to be guilâ— Christian soules by their hypocrisie and fained pardons Also forsomuch as those Prelates and Cleargie men liue so execrable a life contrarie to the Gospell of Christ and example of his Apostles and teach not truly the Gospell but onely lyes and the traditions of wicked and sinfull men It appeareth most manifestly that they haue not the keyes of the Kingdome of heauen but rather the keyes of hell And they may bée right well assured that God neuer gaue vnto them authoritie to make and establish so many ceremonies traditions which be contrary to the libertie of the Gospell and are blockes in Christian mens wayes that they can neither know nor obserue the same his Gospell in libertie of conscience and so attaine a ready way vnto heauen Booke of Mart. fol. 651. KEEPE What it is to keepe the saiengs of Christ. HE that loueth not me kéepeth not my saiengs ¶ To kéepe the saiengs of Christ is nothing els but to beléeue that the same is true and wholesome and also to cleaâ—e vnto the same with our whole heart euen as we may gather by the Scripture Heare O Israel the Ordinaunces and the Lawes which I propose vnto you this day that ye may learne them and take heede to obserue them If by kéeping the Commaundements of God ye vnderstand the fulfilling of them no man shall keepe them but iâ— yâ— vnderstand for seeking to fulfill them then all the godly kéepe them For he cannot choose but giue himselfe to the keeping of the Commaundements of God which truly knoweth the same to be of God Contrary not to kéepe the Lordes saiengs is to reiect the doctrine of Christ and to contemne his commaundements which all the wicked are wont to doe Marl. vpon Iohn fol. 495. How this place following is vnderstood I haue sinned what shall I doe vnto thée O thou kéeper of men ¶ Some men expound this as though lob should dispute against God saieng I can doe none other but
But if they will teach you things of their owne then heare them not then dde it not For certainly such men séeke their owne and not the things that pertaine to Christ Iesu. ¶ The Chaire of the which our Sauiour Christ maketh mention héere doth not signifie the authoritie of Moses which the Scribes abused but it signifieth the place out of the which they purely red and interpreted the law of Moses ¶ To sit in Mosâ—s chaire is nothing els then to shewe out of the Lawe of God how men ought to liue And although it be not certaine out of what place they didde speake or preach yet notwithstanding their coniectures is probable which referre it to the Pulpet which Esdras made to haue the Laws taught in He therefore sitteth in Moses Chaire which preacheth not of his â—wne braine but by the authoritie and word of God Marl. vpon Math. fol. 521. ¶ So long as the Scribes safe in Moses seate and continued in the pure and simple interpretation of the Lawe teaching those things which the Lord had commaunded and taught in the name of God For Saint Austen very well and according to the minde of Christ expoundeth that the Scribes sitting vpon Moses seate taught the Lawe of God and that therefore the shéepe ought to heare the shepheards by them as by hirelings To the which words he addeth by and by saieng God therefore teacheth by them But if they goe about to teach theyr owne inuentions neither heare them nor follow them To the which sentence agréeth that which the same Father hath in his fourth booke De doctrina Christiana saieng Because the good and faithfull do not heare euery man but obediently heare God himselfe therefore they are heard profitably which also lyue not profitably Therefore the seate not of the Scribes but of Moses constrained them to teach that which was good For in their life they did what them lust but the seate being none of theirs suffered them not to teach what they lusted Marl. vpon Math. fol. 522. ¶ We ought to haue an eye most especially vnto the doctrine of the Preachers whether they sit in Christs chaire or not that is to say whether they teach Christs doctrine or not for by their doctrine we shall be either iustified or condemned and not by their liuing Sir I. Cheeke How Moses did eate the body of Christ ¶ Looke Manna How this place is vnderstood And Moses wrote this Lawe ¶ Before Moses time the doctrine which contained the manner of seruing God was not put in writing but onely deliuered by word of mouth by the fathers to theyr children from one generation to another The Bible note How we are sent to Moses and the Prophets They haue Moses and the Prophets let them heare them ¶ We are bidden to beléeue Moses and the Prophets and not the dead and if we will néedes heare the dead speake Christ ought to be sufficient for vs which being reuiued taught none other doctrine but that which he had taught in his time that is to say Moses and the Prophets Sir I. Cheeke ¶ Which declareth that it is too late to be instructed by the dead if in their life time they cannot profite by the liuely word of God as faith commeth by Gods word so is it maintained by the same So that neither we ought to looke for Angells from heauen or the dead to confirme vs there by onely the word of God is sufficient to life euerlasting Geneua Why Moses was bid to put off his shooes Put off thy shooes from thy feete ¶ Moses could not be suffered to talke with God afore he didde put off his shooes whereby we vnderstande that wée must put awaye all fleshly and carnall lusts and so approach vnto God in faith purenesse of heart Let them héere which will not touche holye things with theyr bare hands without gloues learne of the Angell of the Lorde what they ought for to doe in such things Of Moses death and buriall which maketh against reliques We read of Moses the seruaunt of the Lorde that hée died in the lande of Moab and the Angell of the Lord buryed him in a valley but no man knoweth of his Sepulcher vnto this daye which thing was of purpose by the prouidence of God appointed so that the Iewes might haue no occasion thereby to comâ—nitte Idolatry But if the translating of dead bones had bene either for the glorye of God or commoditie of man the reliques of such a one as Moses was should not haue bene hidden For doubtlesse of all Prophets he was the greatest by the testimonie of God himselfe who called him faithfull in all his house to whom he spake mouth to mouth by vision and not in darke wordes and yet was not his body shrined nor his bones carried in procession nor anye Chappell erected for him Indeed the Diuell did attempt no lesse then to make it matter of superstition for we read that there was a strife betwixt him and Michael about Moses body but the Angell of the Lorde withstood him I. Calfehill MOTHER OF GOD. Wherein Mary the mother of God was most blessed TO be the childe of God is a great deale greater grace then to be the mother of God which Saint Austen proueth thus Beatior â—rgo Maria c. Mary was more blessed or full of grace in that the receiued the faith of Christ then in that she conceiued the flesh of Christ. Motherly kinred coulde haue done Mary no good vnlesse she had borne Christ more blessed in hir heart then shée bare him in hir flesh Againe he sayth Master mea quam c. My mother whom ye haue called blessed therefore is blessed because she hath kept the word of God not because the word in hir was made flesh How mother is taken for grandmother He put downe Miacha his mother ¶ Mother for grandmother As Dauid is oftentimes called father of them of whom he was grandfather And as Zephora Moses wife calleth Raguel father which yet was hir grandfather How the Church is called our mother Forsake not thy mothers teaching ¶ That is of the Church wherein the faithfull are begotten by the incorruptible séede of Gods word Geneua MOVNTAINES How Mountaines heere doe signifie Scriptures LEt them that be in Iewry flye then to the mountaines ¶ That is to say let them that be in Christs profession flye to the scriptures the scriptures of the Apostles and Prophets be the mountaines c Our Lord knowing that there should be such confusion in the last daies therfore commaundeth that Christen men yâ— beléeue in Christ willing to haue an assurance of the true faith shuld haue recourse to nothing els but vnto the scriptures Otherwise if they haue regard vnto any other thing they shal be offendâ—d and perish not vnderstanding what is the true Church and by meanes héereof they shall fall in abhomination of desolation Iewel fo 722. ¶ S.
Pastour had sayd I will not féede you This Pastour by an other name is called the Abhomination of desolation that shall sit in the Temple of God as though he were God Therefore the sword of the Lord shall be vpon his right arme vpon his right eye that the force of him all y◠bosting of his might might be dried vp withered awaye the knowledge that vnder a false name he promised to himselfe shall be◠obscured with eternall darknesse I. Bridges fol. 1092. In what respect the Popish Church may be called Catholike As a certaine scholer of Oxford by a certaine woman whom other praised did merily say she was a Catholike woman meaning a common queane So the Popish Church in like sence is a Catholike Church that is to say a common strumpet prostitute to all Idolatry and not the chast spouse of Christ c. I. Bridges fol. 165. What the Pope saith of himselfe I cannot erre I haue all lawes both temporall spirituall in my brest I am aboue all general Councels I may iudge al mē but all the world may not iudge me be I neuer so wicked I am king of kings lord of lords I can do whatsoeuer Christ himself can do I am all aboue all all power is giuen to me as well in heauen as in earth c. What the Popes owne lawe saith If the Pope care neither for his own health neither for his brothers be found vnprofitable and negligent in his workes further apt to no good that hurteth himselfe and other leadeth with him people innumerable by Legions vnto the Diuell to be punished with him in paines most dolorous for euer being Pope no man should presume to reprehend his faults for he iudgeth all men and is to be iudged of no man How the Pope hath power ouer Angells The Pope saith Felinus hath Christs lieuetenauntship not onely ouer things in heauen ouer things in earth ouer things in hell but also ouer the Angells both good and badde Iewel fol. 543. How the Pope is the Diuels Viceregent and Antichrist It is most certaine that the Pope is Uicar to the Prince of this world and the Diuell is said in the Gospell to be the Prince of this world Who doubteth then but if the Pope bée Uicar to the Prince of this world he is Uiceregent to the Diuell and as Iesus Christ appeared to this world to vndoe the workes of the Diuell so likewise the Diuell hath made the Pope who is his Neatheard héere vpon earth to appeare to the world to vndoe the workes of Iesus Christ. And therefore the Pope studieng diligently to obay the will of his Prince fully is forced dayly to be contrary to Iesus Christ and what is this but onely to be Antichrist F. N. B. the Italian POVVER How neither Pope nor Priest hath power to forgiue sinnes THe word of God forgiueth sinnes the Priest is the iudge the Priest executeth his office but he exerciseth no right of power The Lord hath graunted the office of baptising to manye but the power and authoritie in Baptisme to forgiue sinnes he hath reserued onely to himselfe So saith Ambrose it is our part to remoue the stone from the graue by preaching by counsell and by exhortation but it is the Lords worke to raise vp the dead it is the Lordes worke to bring him from the pitte It is not the ambassadour it is not the messenger but the Lord himselfe that hath saued the people The Lord remaineth alone For no man can be partner with God in forgiuing sins This is Christs onely office that hath taken away the sinnes of the world And yet is not the Priests office void of power He hath power and commission to open the will of God and as S. Paule saith to speake vnto the people euen as in the person of Christ. So Tertulian saith The chiefe Priest that is to say the Bishop hath right and power to giue Baptime But as S. Austen saith God gaue the ministerie of remission of sinnes vnto his seruaunts but the power thereof he retained vnto himselfe c. Iewel 158. How all power is in and of God and not in man Thou couldest haue no power against me except it were giuen thée from aboue ¶ Héere we doe learne that all power is of God Yea the power of darkenesse which God causeth to raigne for our sinnes and disobedience to him his word Iob. 34. Whosoeuer therefore resisteth any power he doth resist the ordinaunce of God and so purchaseth vnto himselfe vtter destruction vndoing Let also Magistrates remember of whom they haue receiued their power and vse their authoritie according to the will of him vnto whom they must render accompt of all their doings Sir I. Cheeke How the higher powers are to be obaied The powers that be are ordeined of God ¶ We are bounde in all manner of things to obaye the Magistrates sith that they are the ordinaunce of God whether they be good or euill vnlesse they command Idolatry and vngodlinesse that is to say things contrary to true Religion Then ought we to saye with Peter We ought rather to obaye God then men But wée must beware of tumult and insurrection The weapon of a Christian man in this matter ought to be the sword of the spirite which is Gods worde and prayer coupled with humilitie and due submission and with heart ready rather to dye then to doe any vngodlinesse Sir I. Cheeke Let euerye person be subiect to the higher Powers ¶ This saith Chrisostome is ordained to the Ecclesiasticall◠and Cleargie and to the Monkes or any other whatsoeuer it be For thy obedience and subiection doth not alter thy seruice towards God ¶ By what title saith Saint Barnard is it speking of the temporall sword that the Pope selleth these things it is not according to the right vse Apostolicall for Saint Peter could not giue that which he himselfe had not but hée hath left to his successours that which he had to wit the order of the Churches Item saith he your powers are not ouer possessions but ouer the sinnes forasmuch as ye haue receiued the keyes of the kingdome of heauen not to be great Lords but to haue the correction of vices which dignitie séemeth greatest to you to forgiue sinnes or to distribute possessions There is no comparison These earthly superiorties haue their Iudges which be Kings of the earth And wherefore vsurpe you the Office dignities and lymittes of other men Learne saith he to haue a Spade to delue and dresse the Uineyard of the Lord not to beare a Scepter And yet more it is saith he a cleare thing that all Lordships is forbidden to the Apostles Go thou then which vsurpest the title of an Apostle in ruling Lordlike goe where the authoritie and power is fette in the Apostolike seate c. Theodore Beza What absolute power is Absolute
power is that which is altogether frée and is neither gouerned or restrained by the law or will of any other The limitted power is not frée but subiect to an absolute or greater power of another which cannot of it selfe doe euery thing but that onely that the absolute power or greater authoritie doth suffer to be done and suffereth it vnder certaine conditions c. Bullinger fol. 837. PRAIER What Praier is PRaier is a mourning a longing and a desire of the spirite to God-ward for that which she lacketh as a sicke man mourneth and sorroweth in his heart longing for health Tindale fol. 8◠Againe Praier is either a longing for the honour of the name of God that all men should feare him and kéepe his precepts and beléeue in him either to giue God thankes for benefits receiued either a complaining and a shewing of thine owne miserie and necessitie or of thy neighbours before God desiring him with all the power of thine heart to haue compassion and to suceour thée and them Tindale ¶ The true and acceptable prayer consisteth not in a rabblement of words nor yet in the vehemencie of the voice but in the stedfastnesse of our beléefe in the beautie of our desires and in the pure intentiue thought of our hearts fixed on Gods diuine mercie at such time as we doe pray ¶ God hath giuen vs a speciall comaundement to pray promising to heare and graunt our requests Wherefore it is requisite when we powre out our feruent praiers vnto God that we haue a speciall regard vnto the promise for except the Lord had promised to heare vs we could obtaine nothing by our prayers And whensoeuer we obtaine any thing in our prayer we may not attribute the graunt thereof to our praiers or worthinesse but onely vnto his mercifull promise ¶ Prayer saith Augustine is the deuotion of the minde that is to say the turning vnto God by godly and humble affection but we saith Musculus define it thus that the praier which may appeare vnto God is the affection and bewayling of an afflicted heart wherby the ayd of God is most humbly besought whether the same be done with words or without wordes by wayling alone and sighes Masculus fol. 485. ¶ The right forme and affection of prayer commeth by the holy Ghost who maketh intercession tor vs not that hée prayeth and mourneth but that he so stirreth our hearts that we lift them vp to heauen earnestly and feruently which is the true prayer Heare my prayer O God ¶ True prayer is an earnest and affectious communication of the heart with God and a diligent consideration of the things that want in vs concerning the séeking of his glorye and dooing his will with a burning and feruent desire of the spirite that requyreth him to repaire and amende that which wanteth in vs. Psa. 5. 1. Pro. 15. 29. Euery godly with also is a good prayer T. M. What els is praier then a record of the faith that we haue to God-ward for by calling vpon God without Hypocrisie we witnesse openly that all our welfare lyeth in him and that he is the onely party to whom we ought to flye for succour And to be short by calling vpon God we yéelde him the glory that belongeth vnto him and which he reserueth vnto himselfe c. Cal. vpon Iob. fol. 205. ¶ The sincere praier which is appoynted of God is vsed to inflame the heart of man with a feruent desire to séeke God alwaies in true faith and euermore to haue recourse to him in all his néedes and the rather to receiue his benefites with a thankful mind when he is certefied by prayer that all benefits doe come from his bountifull hande and finally to confirme weake mindes so that they shall not haue cause to doubt in Gods prouidence when they sée God doth stirre them vp yea doth commaund them to call vpon him in their necessities by Iesus Christ doth promise them y◠he will heare their prayers through the same Iesus Christ whensoeuer they call vppon him that they may render thankes vnto him and glorifie his holy name Neither will God haue vs make our praiers without his Temple that is Iesus Christ his Sonne in whom his Deitie dwelleth effectually For as he hath giuen vs our béeing and the knowledge of him by the meanes of his Sonne so will he likewise haue vs to aske of him by this meanes not by any other And therefore whosoeuer doth praye and offer vp his petitions to any other then to God onely or doth séeke any other meanes then Iesus Christ to offer them by without doubt he doth both against the commaundements and against the promise of God and doth sinne grieuously in Gods sight F. N. B. the Italian ¶ Praier is the ordinarie instrument to attaine all things that are néedefull for vs of God Or thus Praier is a lowly listing vp of y◠minde vnto God in desiring ought at Gods hand or yéelding thankes for benefits receiued Hemmyng We are taught by Ose how we should pray The Prophet Ose telleth vs how we should praye Lord saith he take away mine iniquitie and receiue if I haue any my goodnesse and I will giue thee the Bullockes and Sacrifices of my lippes The meaning of this place following But when thou praiest enter into thy chamber ¶ The heauenly schoolemaster when he minded to set out the best rule of praieng commaunded vs to goe into our chamber and ther the dores being shut to pray to our Father which is in secret that our Father which is in secret may heare vs. For when he hath drawen them away from the example of Hypocrites which with ambitious boasting showe of prayers sought the fauour of men he therewithall addeth what is better namely to enter into our chamber and there to praye the doore being shutte in which words as I expound them he willeth vs to séeke solitarie being which may helpe vs to descend and to enter throughly with our whole thought into our heart promising to the affections of our heart that God shall be néere vs whose Temples our bodies ought to be For he ment not to deny but that it is expedient also to pray in other places but he sheweth that praier is a certaine secret thing which both is chiefly placed in the soule and requireth the quyet therof farre from all troubles and cares Cal. in his Insti 3. b. cha 20 sect◠29. ¶ Looke Chamber ¶ When thou with pray saith Christ goe into thy Closet shut the dore vpon thée and pray vnto the father in secret ¶ He spake not to this intent to restraine the praiers of his faithfull vnto chambers closets but to admonish them that they shuld specially eschew the fault of ostentation and boasting which the Pharesies vsed in their prayers praieng openly at the corners of the stréetes and in the Synagogues to be séene of men and to be taken for deuout folke
the winde doth signifie a man inconstant As in Math. 11. 7. and Luke 7. 24. Geneua What is meant by the brused Rede A brused Réede shall he not breake c. ¶ By the brused Réede and smoking flaxe the aduersaries of Christ the Scribes and Pharesâ—es are vnderstoode whose power is likened vnto a brused Râ—ede and their furâ—e wherwith they persecuted the innocent vnto smoking flaxe so that it had bene as easie for Christ to haue destroyed them as it is to breake a sunder a brused Réede or to quench smoking flaxe Some suppose that the same should be vnderstoode of the Publicans and sinners whom he did not contemne nor despise but mercifully called them vnto him Sir I. Cheeke A brused Réede c. ¶ That is he will beare with them that is infirme and weake Geneua READING What profit commeth of reading holy Scripture AVgustine sayth Reading cléereth and purgeth all things who will euer be with God must euermore pray and read Aug. de tâ—mpor sermo â— If we either read not the Scriptures our selues or bée not desirous to heare other read them then are our 〈…〉 dictnes turned into wou 〈…〉 and then where we might haue had remedy we shall haue iudgement Aug. Ser. 55. Heare me ye men of the world get ye the Bible that most wholesome remedy for the soule if ye will nothing else yet at the least get the new testament S. Paules Epistles the Acts that may be your continuall and earnest teachers Chrâ— vpon the Coll. in hâ— 9. Homâ—â— Isidore saith saith that reading bringeth great profit to the hearers Tertulian saith when ye come together to the reading of holy Scripture wée féede our faith with these heauenly voyces we raise vp our affiaunce wée fasten our hope And againe he calleth the reading of thâ— scriptures the féeding of our fayth Let one of you take in hand the holy booke let him call his neighbours about him by the heauenly words let him water their mindes and also his owne Chris. in Gen. hom 6. Being at home we may both before and after meat take the holy booke in hand thereof receiue great profit and minister spirituall foode vnto our soules Chris. in Gen. Homi. 10. Would God we would all doe according as it is written Search the Scriptures Origen in Esay Homi. 10. Harken not héereto onely héere in the Church but also at home let the husband with the wife the father with the childe talke together of these matters and both to and fro let them enquire and giue their iudgements and would God they wold begin this good custome Chrisost. in Math. Homil. 78. Looke Scripture REGENERATION What this word Regeneration importeth THis worde Regeneration importeth as much as a man might say new birth As if after that wée were once borne we are borne yet againe And therefore it importeth forthwith a reformation fo the man which is a rising againe from the dead which is wrought in the spirit as the last resurrection shall be wrought in the flesh Pet. Viret Regeneration standeth chiefly in these two points In mortification that is to say a resisting of the rebellious lusts of the flesh and in newnesse of life whereby we continually striue to walke in that purenesse and perfection wherewith we are clad in Baptime How Regeneration is taken in these places following Ye which followed me in the regeneration c. In this worke whereby the world is chaunged renued and regenerate or to ioyne this word with the sentence following and so take regeneration for the day of iudgement when the elect shall in soule and body enioy their inheritaunce to the end that they might know that it is not sufficient to haue begun once Geneua By the washing of the new birth ¶ Baptime is a sure signe of our regeneration which is wrought by the holy Ghost Geneua How this place is vnderstood Except a man be borne of water and spirit ¶ Nichodemus vnderstoode not the opinion concerning regeneration or newe birth of man Therefore our louing and mercifull Sauiour more plainely expoundeth these things which before he spake mystically teaching that to be borne againe is nothing else but to be borne of water and of the spirit and that the same is the true manner of regeneration But all men for the most part by this sentence of our Sauiour Christ vnderstand Baptime and many of them doe héereby make Baptime so necessary that they affirme it impossible for a man to attaine to saluation except he be washed with the water of Baptime so disorderly they include the assuraunce of our saluation vnder the signe when as the whole Scripture attributeth the grace and power of regeneration to the Holye ghost as maye appeare in diuers places of Scripture but specially by these places noted in the margent And as touching this place we ought to vnderstand the same simply of mans regeneration and not of Baptime For the purpose of Christ was to exhort Nichodemus to newnesse of life because he was not capable of the Gospell vntill he was a newe man Therefore this is the simple meaning of this place That it behooueth vs to be born againe that we may be the sonnes of God and also that the Holy ghost is the Author of the second birth Marl. vpon Ioh. fol. 66. REYNES What they signifie YE shall vnderstand that the reynes or kidneyes of a man is that intire part from which springeth chiefely the strength the desire of naturall generation which effect or desire in man because of all other effects it is the most mightiest therfore the Scripture vseth to call the secrets or the priuie thought or effects of a man by the name of the reynes or the kidneyes Insomuch as when the Scripture saith that God knoweth all our harts our thoughts then the Scripture saith Scrutans corda reâ—es Deus God is the searcher of hearts and reynes that is of the most priuie and secret thoughts that be in man R. Tur. Trye out my reynes and my heart ¶ By the heart and reynes will he signifie the delectations and affections of yâ— flesh which let him to follow God As in the Psa. 16. 7. T. M. ¶ My reynes also teach me in the night ¶ God teacheth me continually by secret inspiration Geneua ¶ Examine my reynes and my heaâ—t ¶ My very affections and inward motions of the heart Geneua Thou hast possessed my reynes ¶ Thou hast made me in all parts and therefore most needes know me Geneua Thou art néere in their mouth and farre from their reynes They professe God in mouth and denye him in heart which is héere meant by the reynes Esay 29. 13. Math. 15. 8. Geneua REIOICE Wherefore we should chiefely reioice REioice because your names are written in heuen ¶ Though we should worke miracles and cast foorth diuells yet ought
we not to reioice therefore for we shall haue no profit at all thereby but other shall haue the profite that come thereof But this ought to be our chiefe ioye and comfort that we are elect and chosen in Christ Iesu afore the foundation of the worlde were laid whose names are written in the booke of life S. I. Ch. RELEASEMENT How releasement and payment cannot stand togethers THe Lord forgaue the seruaunt his debt ¶ By this it appeareth that saluation falleth vnto men by releasement of the debt and not for satisfieng of the debt For releasement and payment cannot stand in one respect together It ouerthroweth Popish satisfaction which say they must be done by Pilgrimages fasting and almes deedes It quencheth the fire of Purgatorie For where the debt is forgiuen the debter ought not to be punished RELIGION How couples ioyned in marriage of diuers Religions is doubtfull THe prohibition of S. Paule is that we drawe not the yoake with the vnbeleeuers which thing is to be vnderstood not only of doctrine but of all trade of life For he that toucheth pitch saith Salomon shall be defiled therewith For it cannot bée but that he which keepeth company with the vngodlye must néedes himselfe gather some infection thereby As Salomon kéeping companie with Heathen women became an Idolater Achab through the counsell of lezabel slewe the Prophets Hemmyng Be not vnequally yoked with the Infidels ¶ He séemeth to allude to that which is written Deut. 22. 10. where the Lord cōmaundeth that an Oxe and an Asse be not yoked together because the match is vnequall So if the faithfull marry with the Infidells or els haue to do with them in any thing vnlawfull it is héere reproued Eccl. 13. 18. Geneua How the Diuell is sory to see the religion of Christ flourish Diabolus gentium vocatione cruciatur c. The Diuell is sore greeued with the calling of the Heathen to the faith and with the daily decresing of his power sorrowing to sée himselfe forsaken and Christ the true King to be worshipped in all places therefore he deuiseth guyles and imagineth dissentions REMEMBER How God is said to remember GOd remembred Noe. ¶ This is not so to be vnderstood that there is any forgetfulnesse in God But the Scripture speketh after the manner of our speaking As when we maye delyuer a man that is oppressed and doth it not then it is sayde we doe forget him And when we begin to goe about his delyueraunce then it is said we doe remember him REMNAVNT Of the remnaunt that God saith he had reserued I Haue reserued vnto my selfe seuen thousand men c. ¶ He speaketh of remnaunts and reserued people which were chosen from euerlasting and not of remnaunts that should bée chosen afterward For they are not chosen because they were no Idolaters but therefore they wer no Idolaters because they were chosen and elect Theo. Beza RENT What is ment by renting of clothes HE rent his clothes ¶ It was specially vsed among the Hebrues to rent clothes when the glory of God was contemned And héere where they feared God so little as to kill their owne brother T. M. Then they rent their clothes ¶ To signifie how greatly the thing displeased them and how sorie they were for it Geneua What is ment by renting of our hearts Rent your hearts and not your garments Ioel meaneth that it is to no purpose for men to haue great store of ceremonies and to martir themselues much in outward sight of the world except their hearts be broken before And what manner of renting or breaking is it that God requireth in our hearts it is that we should be cast downe and humbled before him that when we perceiue any signes of his wrath specially when we feele the blowe of his hand already we should be patient assuring our selues that all commeth for our sinnes and that we doe not as many doe who when they be beaten with Gods rod chawe their bridles lyke mules and conceiue I wot not what a fiercenesse bitternesse which serue to set them in a rage against God notwithstanding that they make countenaunce as though they were well tamed But contrariwise as I haue said it behooueth our hearts to be rent according to the exhortation that is made vnto vs in the Psalme by laieng our hearts open before God to the ende that he should knowe all that is within it Then let vs follow the said saieng of the Prophet Ioel that we should not rent our garments but our hearts rather for therein will the true repentaunce shewe it selfe Cal. vpon Iob. fol. 46. And rent your hearts c. ¶ Mortifie your affections and serue God with purenesse of heart and not with Ceremonies Geneua REPENTAVNCE What Repentaunce is and the definition thereof REpentaunce is an vnfained tourning to God whereby wée being of a sincere feare of God once humbled doe acknowledge our sinnes and so by mortifieng our olde man are afresh renued by the spirit of God Bulling fol. 562. Repentaunce is a very displeasure which man hath in his heart of his sinne the which ingenderesh in him an hatred against sinne a desire to liue better in time to come reseruing his life to the will of God Peter Viret Repentaunce is nothing but a conuersion of the minde and an alteration of the former opinion as appeareth by the sayeng of the Prophet Turne vnto me and ye shall be safe Againe I will not the death of a sinner but that he turne liue Also Repent and amende that your sinnes may be done away Marl. Repentaunce is an inward thing which hath his seate in the heart and minde and bringeth foorth fruits in chaunging the life Marl. vpon Math. fol. 47. Concerning this word Repentaunce as they vsed Penaunce the Hebrue hath in the olde Testament generally Sob Turne or be conuerted for which the Translation that we take for S. Hieromes hath most part Conuert◠to turne or to bee conuerted And sometime Agite poenitentiam And y◠Gréeke in the new Testament hath perpetually Metanoeo to tourne in the heart and minde and to come into the right knowledge to a mans right wit againe for which Metanoeo S Hieroms translation hath sometime Ago poenitentiam I doe repent Sometime Poeniteor I am repentaunt Sometime Habeo poenitentiam I haue repentaunce Sometime Poenitet me it repenteth me And Erasmus vseth much this word Recipisco I come to my selfe or to my right minde againe And the very sense and signification both of the Hebrue also of the Gréeke word is to be conuerted and to turne to God with all the heart to know his will and to liue according to his lawes and to be cured of our corrupt nature with the Oyle of his spirit wine of obedience of his doctrine which conuersion or turning if it be vnfained these foure doe accompanie it and are included therein Confession not in
froward man saith S. Austen so long as hee hath all things after his owne will pleasure so long he â—audeth and praiseth God But if he be a little pinched with pouertie aduersitie then he raileth curseth then he banneth and blasphemeth God his most righteous works but the righteous vpright men they euermore laud praise God as wel in aduersitie as in prosperitie euen as Iob did therefore saith thâ— Prophet to you that be righteous that is men truly penitent sorie for your offences trusting through Gods mercie all your sins to be couered not imputed nor neuer to be layd to your charge to you I say Exultate iusti in Domino O ye righteous reioyce ye in the Lord. The prooues Christ allowed the praise and confession of Peter when hée sayd Tu es Christus filius Dei viui Thou art Christ the sonne of the liuing God And dispraised the man possessed with the Legion of Diuells who confessed as much as Peter did when he ran to Iesus and fell downe vpon his knées and worshipped saieng Quid mihi tibi Iesu filij Dei altissimi O Iesu the sonne of God the most highest what haue I to doe with thée When Symon Magus had fained him to beleeue in Christ wold haue bought the gift of the holy ghost for mony Peter said vnto him thy mony perish w e thee because thou wéenest the the gift of God may be obtained with money Thou hast neither parte nor fellowship in his businesse for thy heart is not right in the sight of God c. The wicked may with their mouth crye Domine Domine but note what I set by their praise saith Christ I shall saye vnto them Ego non noui vos I know you not I allow you not nor it was no pleasure to me to heare you praye or preach It was but blasphemy Non erat collaudatio it was no true praise it was but such as Symon Magus did giue vnto God or such as Bariesu would fayne haue giuen vnto God whom Saint Paule rebuked saieng O thou full of guile and of deceipt the sonne of the Diuell the enimie vnto all goodnesse thou ceasest not to subuerte the right wayes of the Lord. Richard Turnar RIGHTEOVSNESSE What righteousnesse is RIghteousnesse is the méere gifte of God without the workes of the lawe and is not paid as a due debt but bestowed on the beleeuers as a grace Beza The name of righteousnesse is not restrained to anye one man but betokeneth all the worshipers of God without exception Howbeit the Scripture calleth those men righteous not which are accounted such for desert of their workes but such as doe long after righteousnesse because that after the Lord hath imbraced them with his fauour in not â—aieng their sinnes to their charge he accepteth their rightfull indeuour for ful perfection of righteousnesse Cal. vpon the. 5. Psa. ve 13. The Christian righteousnesse Although saith the Christian I am a sinner by the lawe vnder the condition of the law yet I dispaire not yet I dye not because Christ lyueth which is both my righteousnesse and euerlasting lyfe in that righteousnesse and lyfe I haue no sinne no feare no stinge of conscience no care of death I am in déede a sinner as touching this present lyfe and the righteousnesse thereof and the childe of Adam where the lawe accuseth me death raigneth ouer me and at length will deuoure me But I haue another righteousnesse of lyfe aboue this lyfe which is Christ the sonne of GOD who knoweth no Sinne nor Death but is righteous and lyfe eternall by whom this body being dead brought into dust shall be raised again deliuered from the bondage of the law and sinne and shall be sanctified together with the spirit Luther vpon the Gâ—l â—ol 6. Of the righteousnesse which commeth by faith But the righteousnesse which is of faith speaketh on this wise Say not in thy heart c. ¶ That is to say he that is iustified through fayth is not curious he doubteth of nothing that perteineth to his saluation butâ— is perswaded that in Christ he hath the full redemption He asketh not for signes from heauen where he knoweth his Sauiour and mediatour is he goeth not about to learne the truth by the dead for he beleeueth that Christ being risen from death did teach all truth Read the 13. chapter of Deut. Sir I. Cheeke Say not c. ¶ Because we cannot performe the lawe it maketh vs to doubt who shall goe to heauen and to saye who shall goe downe to the déepe to deliuer vs thence But faith teacheth vs that Christ is ascended vp to take vs vp with him and had descended into the deapth of death to destroy death deliuer vs. Geneua And he receiued the signe of circumcision as a seale of the righteousnesse ¶ This is the righteousnesse of fayth whereof mention is made heere and in many other places if through faith we doe take hold vpon the mercie of God declared vnto vs in our Sauiour Iesus Christ. We are through the same faith counted as righteous before God as if we had fulfilled the law to the vttermost Sir I. Cheeke Saint Austen saith thus in one place The righteousnesse of the Saints in this world standeth rather in the forgiuenesse of sinnes then in perfection of vertues wherewith agrée the notable sentences of Barnard Not to sinne is the righteousnesse of God but the righteousnesse of man is the mercifull kindnesse of God he had before affirmed that Christ is to vs righteousnes in absolution and therefore that they only are righteous that haue obteined pardon and mercye Cal. in his Inst. 3. b. chap. 11. Sect. 12. How by the righteousnesse of Christ we obteine to be iustified By the onely meane of Christs righteousnesse we obteine to be iustified before c. Saint Ambrose hath excellently well shewed how there is an example of this righteousnesse in the blessing of Iacob For as Iacob hauing not deserued the preheminence of the first begotten sonne hidde himselfe in the apparell of his brother beeing clothed with his brothers coate that fauoured of a swéete smell hée crept into the fauour of his father and receiued the blessing to his own commoditie vnder the person of an other So we doe lye hidden vnder the precious purenesse of Christ our elder brother that we may gette a testimonie of righteousnesse in the sight of God The words of Ambrose be these Whereas Isaac smelt the sauour of the garmentes peraduenture this is meant thereby that we are not iustified by works but by faith because fleshly weaknesse hindereth workes but the brightnesse of faith which meriteth forgiuenesse of sinnes ouershaddoweth the errour of déedes And truely so it is that we maye appeare before the faith of God vnto saluation it is necessary for vs to smel swéetly with his odour and to haue our faultes couered and buryed with his
of the Tabernacle wherin the Arke of couenaunt the propiciatorie seate and the golden Censures were kept yet almightie God to preserue the people of Israel from worshipping of hills and mountaines woods and groues as the Heathen Idolaters did he commaunded Moses to make him a Tabernacle within the which Tabernacle the chiefe part was called Sanctum sanctorum the holy of the holyest where God promised fauourably to heare the praiers of the people And at such time as this Psalme was made this Sanctuary was placed by the Commaundement of King Dauid in the mount and high tower belonging to the Citie of Hierusalem called Syon and according to the same hée commaunded now the people to pray in this Psalme made for the preseruation of their King and say Mittet tibi auxilium c. The Lord sende vnto thée helpe from the Sanctuary and strengthen thee out of Syon That is the Lord which hath promised to heare your praiers out of his Sanctuary the holy of holyest which is now placed in Mount Syon O King the same Lord send thée helpe and defend thee Turnar What it is to feare the Sanctuary And feare my Sanctuary ¶ To feare the Sanctuary is diligently to performe the true worshipping seruice of God and leaue of nothing to obserue and kéepe the purenesse both of body and minde verely and not Hypocrite lyke to beléeue that hee knoweth beholdeth doeth and ruleth all things to beware of offending him and with all feare and diligence to walke in the pathes of his lawes T. M. SAPHIRE The nature of the Saphire what is ment by it THe second a Saphire ¶ This stone is lyke the cléere skie which being striken with the Sun beames casteth foorth a burning brightnes And it betokeneth the highnesse of the hope of holy men whose conuersation is in heuen Phi. 3. 20. And who being renued by the true sonne doe the more earnestly séeke euerlasting things and teach other to doe the same Marl. vpon the Apoc. fol. 299. The second foundation was of a Saphyre whose colour is as the aire cleare but not very precious in sight This betokeneth those simple soules which though they were as Iob Ioseph the Carpenter not precious to the world yet had they their daily conuersation in heauen Bale SAPIENCE A definition of this word Sapience SApience is defined to be the knowledge of things pertaining to God and man and of things diuine and worldly which they that had gotten were called Sapientes that is men of perfect knowledge vertue and honestie For of right knowledge consequently ensueth honestie of life Vdall SARDINE A description of this stone and what it betokeneth THe sixt a Sardine ¶ This stone is all of one colour lyke bloud and it betokeneth the glorye of Martirdome after the suffering of the Martyrs themselues Marl. vpon the Apoc. fol. 300. The sixt a Sardine which in similitude is very lyke vnto redde earth and such are they as notwithstanding the great benefite of God thinketh themselues the vnworthy children of Adam whose interpretation after Philo is redde earth indéede Mary Christs mother was of this sort confessing hir selfe after most high benefits to be but an handmaid and hir spirite to reioyce in God hir Sauiour So was Abraham calling himselfe but dust and Ashes before the Lord. Bale SARDIS What Sardis is CHurch which is at Sardis ¶ Sardis is the name of a most flourishing Citie wher the kings of Lydia kept their Courts This Sardis which is as much to say as a prince of plesantnes or a song of mirth or that which is the remnaunt or leauing of a thing or in the Syrian language a Cauldron was also another Citie whose scituation is notwithstanding vnknâ—wen Marl. vpon the Apoc. fol. 19. SARDONIX The description of the Sardonix and what it betokeneth THe 5. a Sardonix ¶ A Sardonix is of diuers colours Blacke in the bottome white in the mids and red in the top Euen so the Saints are red through sufferaunce of aduersities and troubles white by inward purenesse of conscience blacke or despised in themselues through lowlinesse Marl. fol. 299. The. 5. was a Sardonix which is compounded of a Sardiâ— and an Onix and is beneath blacke in the middle white and aboue red Such were those méeke sprited that confesseth themselues sinners with Dauid and Magdalene being through faith both pure and orient before God Though I be blacke saith the true Congregation yet am I faire and well fauoured We faint not saith Paule for though our outward man be corrupt yet is he that is inward daily renued Bale SATAN How Satan is taken for an enimie and aduersary SAtan doth signifie an enimie an aduersary a hurtful person as Dauid sayd What matter is betweene you and me for this day ye are become aduersaries vnto me The latin text hath Cur efficimini mihi hodie in Satan EueÌ„ so to Peter perswading Christ from the Crosse it was said Come after me Satan for he was an aduersary vnto Christ reuoking him from his Fathers commaundement Marl. fol. 38. How Satan is called the Prince of this world S. Austen in his treatise vpon Iohn 15. saith God forbidde we should thinke the Diuell were so called the Prince of the world that we should beleeue that he is able to rule ouer Heauen and earth but the world for he is said to be the Prince of this world is saide to be in wicked men which are dispearsed throughout the whole compasse of the earth And againe the same Augustine in his 1. chap. De agone christia saith The Prince of this world is cast out not that he is cast out of the worlde but out of their mindes which cleaue vnto the word of God and loue not the world whereof he is Prince because he hath dominion ouer them which loue temporal goods which are contained in this visible world not for the he is Lord of this world but Prince of those concupiscences whereby euery thing is coueted that is transitory By this concupiscence the Diuel raigneth in man and holdeth his heart in possession Bullâ—n fol. 750. Now shall the Prince of this world be cast out ¶ Satan is called Prince of this world not because he is the lawful Prince of the same but by rapine by which he hath made mankindâ— subiect vnto him by sinne Other wise the earth is the Lords all that therein is the compasse of the world and they the dwell therein The Apostle Paule calleth him the God of this world which worketh in the children of vnbeliefe by whom they are helde captiue to his will pleasure for his kingdome is in the hearts of the vnbeléeuers but by the power of Christ he is cast out of the hearts of mortall men And now we must take héed least he get entraunce againe into his olde seate Christ and the Prince of this world cannot reigne together Christ béeing let in expelleth Satan and Satan
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.
fol. 102. 103. Who brought singing first into the West Church Saint Austen in his booke of Confessions testifieth that singing in the west Church happened in the time of Ambrose For when that holy man together with the people watched euen in the Church least he should haue béene betraied vnto the Aâ—ans he brought in singing to auoide tediousnesse and to driue away the time The iudgement of diuerse learned men concerning singing Franciscus Petrarcha in his booke De remedijs vtriusque fortunae declareth that S. Athanasius did vtterly forbid singing to be vsed in the Church at seruice time because saith hee he would put away all lightnesse and vanitie which by the reason of singing doth oftentimes arise in the mindes both of the singers and of the hearers We ought saith S. Hierome to sing to make melodye and to praise the Lord rather in minde then in voice And this it is that is sayd Singing and making melodie to the Lord in your hearts Let young men sayth he heare these things yea let theÌ„ heare whose office it is to sing in the Church that they must sing to God not in the voice but in the hart neither must their throate be annointed after the manner of game plaiers with swéete ointments that in the church singing more sit for game-players should be heard but in feare in worke in knowledge of the Scriptures ought they to sing in the Lord. Let the voice of the singer so sing that not the voice of him yâ— singeth but the wordes that are read may delight It is without doubt sayth Saint Ambrose a great incrudelitie and vnfaithfulnesse to thinke thus of the power of God that thou canst not be heard except thou criest out Let thy worke cry let thy faith cry let thy minde cry let thy passions sufferings cry let thy bloud as the bloud of holy Abel cry wherof God said to Cain the voice of thy brothers bloud crieth vnto me For he heareth in secret which maketh cleane in secret We cannot heare man except he speaketh vnto vs but vnto God not words but thoughts doe speake Guilhelmus Durandus saith that the vse of singing was ordeined for carnall and fleshly men and not for spirituall godly minded men Rat. Di. Off. Saint Gregory did greatly disalow certeine deacons of Rome in his time which when they ought by their office to haue giueÌ„ their mindes to the preaching of the Gospell and the prouision for the poore set all their pleasure on pleasaunt singing not caring how they liued afore God so that with their voices they might please the world He was therefore compelled to make a decrée that all such as be in the holy ministrie should from thence forth vnder the paine of excommunication giue their mindes no more to singing but applye themselues to the studies of the holy Scriptures and the reading of the Gospell S. Iohn Chrisostome saith on this manner It is the dutie of a deuout minde to pray to God not with the voice or with the sound of the voice but with the deuotion of the minde and with the faith of the heart Againe he sayth the crieng of the voice is not the worke in praier vnto God whome we knowe that he beholdeth the secrets of the heart but the crieng of faith the deuotion of a godly pure minde Therfore the best way to pray is to pray with hart minde spirit soule inward maÌ„ Erasmus Roterodamus expresseth his minde concerning the curious manner of singing vsed in Churches on this wise and â—aith Why doth the Church doubt to follow so worthy an authour Paule Yea how dare it be bolde to descent from him What other thing is heard in Monestaries in Colledges in Temples almost generally then a confused noise of voices but in the time of Paule there was no singing but saieng onely Singing was with great difficultie receiued of them of the latter time and yet such singing as was none other thing then a distinct and plaine pronunciation euen such as wée haue yet among vs when we sound the Lords praier in the holy Canon And the tongue wherin these things were sung the common people did then vnderstand and aunswered Amen Now what other thing doth the common people heare then voyces signifieng nothing And such for the most parte is the pronunciation that not so much as the wordes or voices are heard onely the sound beateth the eares When plaine song prick-song and descant were brought into the Church Pope Gelasius Pope Gregory the first S. Ambrose with other brought in first of all the plaine song into the Churches Antonius Guil. Durand Pope Vitalian being a lustie singer and a fresh couragious Musition himselfe brought into the Church pricke song Descant and all kinde of swéete and pleasaunt melodie and because nothing should want to delight the vaine foolish and idle eares of fond and fantasticall men he ioyned the Organs to the curious musikell Thus was Paules preaching and Peters praieng turned into vaine singing and childish plaieng vnto the great losse of time and to the vtter vndoing of christen mens soules which liue not by singing and piping but by euery word that commeth out of the mouth of God In the yeare c. 653. Theo. Basil in his b. of Reliques ¶ Looke Musicke SINGLE LIFE What the fruites of single lyfe among the Priests are NOt onely they doe not that they teach but also cruelly without mercy they lay their iniuÌ„ctions vpon others not coÌ„sidering each mans abilitie Such be they that forbidde men to marry And from that thing that is lawfully to be done driue force men to an vnreasonable purity They binde lay on heauie burdens and cause men to fall vnder them And often time we sée them that teach such things to doe contrary to their owne saiengs They teach chastitie and yet kéepe no chastitie They doe all things for the commendation of men and vaineglory that they may be séene and noted of the people And commonly they be such as loue the highest places at feasts and bankets and to be saluted and honoured in the market places of the people to be called Rabby that will be called Bishops Priests and Deacons Origen in Mat. tract 24. They refuse marriage but not lust or pleasure For they estéeme not chastitie but hypocrisie and yet the same hypocrisie they will haue called chastitie Epiphan contra Origen heraef 42. Chrisostome writeth of the vowed and chast women in his time saieng we may say saith he that marriage is a great deale better then such virginitie héereafter it were better ther were no virgins at all The name of virginitie continueth still but virginitie it selfe in their bodies is quite gone They liue more in pleasure then harlots in the stewes Ther is often and dayly running for midwiues to virgins houses This manner of virginitie of women amongest men is more
SVSPENTION What Suspention is SUspention is the censure of the Eldershippe whereby one is for a time depriued of the Communion of the Sacraments Often this sorte are forbidden which as yet make profession of religion And in olde time among the Iewes the vncircumcised whether they were straungers or Iewes Exo. 12. 48. 49. Thus with vs they were by the same reason to bée debarred for a time which haue not embraced true religion or embracing make no profession thereof They also are put backe which professing religion commit any haynous crime for thus in times past the vncleane although not with greatest pollution were put of for a time as namelye those that were vncleane by touching of a dead bodye Num. 8. which after the same manner ought to bée obserued with vs. Neither it is doubtfull but when as Christ hath warned that he against whome a brother is offended shoulde not offer his gifte vntill hée were reconciled if hée doe it not of his owne frée will if the offence be knowne ought to be by the authoritie of the Senate compelled therevnto SVVEARING Why the Iewes were suffered to sweare by the name of God IN the olde lawe the Iewes in an earnest iust weightie cause were permitted to sweare in the name of God but not by all manner of creatures least they dwelling among the Heathen and accustoming their othes shuld by continuance of time fall into the filthy worshipping of their Idolls forgetting God Sweare by his name saith Moses Deut. 6. 13. and see that ye walke not after strange Gods of the Nations yâ— you remaine among So that ye neither make mention saith Iosua 23. 7. nor yet sweare by the names of their Gods Who sweareth aright They sweare iustly being required of the Magistrates which minding fraud nor deceit witnesseth onely the truth Which séeketh no parcialitie but the right not themselues but the glory of God the profit of their neighbour and the Common-wealth of Gods people What swearing is lawfull And sweare by his name c. ¶ To sweare that which is true in a cause of faith either to the honour of God or profit of thy neighbour is lawfull and then will Moses that the oth bee made in the name of God By which he meaneth that if we must néedes sweare we referre the oth to God onely although thou sweare by a booke or other thing as Paul did by his conscience Rom. 9. 1. T. M. And shall sweare by his name ¶ We must feare God serne him and confesse his name which is done by swearing lawfully Geneua To sweare by the Lord and to the Lord are two things And they sweare to the Lord c. ¶ To sweare vnto the Lord is to giue thy selfe wholly to him with a pure hart which thing true worshippers do as is said of Dauid Psal. 132. 2. But to sweare by the Lord is to call on the name of the Lord as a witnesse and Iudge as it is said Iosua 2. 12. T. M. Thou shalt not forsweare thy selfe ¶ As we are forbidden to take the name of God in vaine or to sweare by any manner thing giuing the honour and glory vnto creatures that ought to be ascribed onely to God the Creator so when we are called before Magistrates we may lawfully take an Oth and sweare the Lord liueth Exo. 32. 8. 9. 10. 11. Deut. 6. 13. Heb. 4. 3. Rut. 1. 17 1. Reg. 20. 3. Sir I. Cheeke All priuate swearing is forbidden Sweare not at all saith Christ but let your communication be yea yea nay nay ¶ He saith twice yea and twice nay that is yea in heart and yea in mouth nay in heart and nay in mouth And if men when you meane truly will not beléeue you by your yea and nay let them take héede saith S. Basil â—or they shall tast the paine that belongeth to the vnbeléeuers therfore it is both foolish and damnable when a man cannot be beléeued by yea and nay without an oth because he wold be beleeued to sweare The Gospell saith S. Hierom permitteth no manner of priuate swearing because the whole language of a Christian should be so faithfull true and perfect that euery sentence thereof shall be able to stand for an oth How customable swearing is daungerous Of customable swearing commeth the damnable vice of periâ—â—â—e If a man shall vse commonly to sweare he cannot chuse but many times damnably to forsweare himselfe That a man hath in customeâ— he shall doe at all times but he shall not at all times refraine it The Lord saith Moses will not hold him guiltlesse that taketh his name in vaine Deut. 5. 11. Exo. 20. 7. A man that vseth much swearing saith Iesus Sirach shall bée full of iniquitie and neuer shall the plague depart from his house All théeues and swearers are vnder one curse of God saith Zachary Stoned was he by the law that blasphemed the name of the Lord in Israel The Doctors against swearing Tell vnto me my friend saith Iohn Chrisostom what doâ—â— thou proâ—â—te by thy swearing If thine aduersary shuld thinke thée to sweare aright he would neuer compell thee to it but because he thinketh thee thereby to become a periâ—rer therefore enforceth he thée to an oth Seldome hath the priuate oth a good conclusion But happely thou wilt say I cannot â—â—ll my wares vnlesse I doe sweare or my debter beleeueth me not vnlesse I make him an oth Wherevnto I aunswere rather be content to haue thy wares vnsolde and to loose thy money then thy saluation in Christ. Reason faithfully with conscience and let thy soule be more deare vnto thee then thy corruptible substaunce For though thou loose part of thy substance yet maist thou liue but if thou loose God thou canst not liue A greater reward shalt thou haue for loosing of it in the feare of God then if thou hadst giuen it in almes for that is done in paine for the loue of the Lord requireth a more worthy crowne then that is done without paine Moreouer I counsell thée as my friend saith Chrisostome if thou be a true Christian that thou neuer compell any other man to sweare For whether he sweareth right or wrong thou art not without daunger afore God considering that Christ whose seruaunt thou oughtest to be hath giuen thee a sore commaundement to the contrary Beside that though his oth were true yet is not thy conscience cléere from periury for so much as the matter being doubtfull vnto thée thou puttest him to the daunger thereof And if it were false then hast thou enforced him to periury and so for lacke of Christen charitie lost both his soule and thine owne for whom Christ suffered his death Worse is he saith S. Austen then an homicide that compelleth a man to sweare whome he knoweth to forsweare himselfe For the homicide slayeth but the body whereas he slayeth the soule yea two soules rather That is to
giuen to finde souldiers as Augustine doth often say Now reasons why ther shuld be wepons ther be many But this is yâ— speciall reson which the Cantons wher euery man wereth a weapon alledge for their so doing that the magistrate country may be assisted and defended And euery man do weare wepon ought to weare wepon for the magistrate ought not only to weare it but also to drawe it at the Magistrates voice to do as it is said in the. 3. booke fourth Chapter of Esdras If the king alone saie Doe kill they do kill If he say do forgiue they forgiue If he say smite they do smite If he say banish they do banish If he saye cut off they cut off I say if the people ought thus to do for the Prince magistrate to draw their weapons in his cause to lay downe their life at their foote how much more ought the magistrate for his owne cause and for all their causes to beare weapon and not to beare it in vaine but to purpose c. T. Draut Warres sent of God And sent forth his warriours to destroye those murtherers ¶ This was done by the Emperours of Rome Vespatianus Titus which destroied HierusaleÌ„ slew aboue eleuen hundred thousand men Note that the Romanes are héere called the armies of the Lord euen as they of the Assirians is in the Prophet called the seruants of God because that by him God did punish his people Sir I. Cheeke Of him that warreth vnder Christ. ¶ Looke Souldier VVASHING Wherevnto the washing of feet had relation IN those places that are extreame hotte when men haue done their iourney they vse to wash their béete and to wipe away the dust which office was somtime shewed vnto Christ our sauiour And he againe executed the same vnto his Apopostles Paule also required this of good widowes namelye to wash the féete of thâ— Saintes c. Pet. Mart. vppon Iudic. fol. 252. How this word wash is taken If I wash thée not ¶ There are some which refer this word Wash vnto the free remissâ—on of sinnes And there are other fome also which referre the same to newnesse of life And a third forte vppon a good consideration referre it to both For Christ washeth vs when he wipeth awaye our sinnes by the offering vp himselfe least they should come into iudgement Moreouer he washeth vs wheÌ„ by his holy spirit he abolisheth the wicked and sinfull desires of the flesh Marl. vpon Iohn fol. 461. Ye also ought to wash one anothers feete ¶ The Bishop of Rome too apishly foolloweth Christ in many thinges And in this he would seeme to follow Christ washing once in a yeare the feete of certeine poore folkes which haue bene washed before and not onely washed but also perfumed with swéete odours and waters And thus by a bare and naked ceremony they thinke that they haue done very well And when they haue done it they can be conâ—eÌ„ted to contemne their brethren and cruelly to teare the members of Christ and to spit in his face Wherfore that comminical pompe is nothing else but a filthy scorning of Christ. And verely Christ doth not héere commend vnto vs a yearely ceremonie but commaundeth vs all our lyfe time to be ready to wash our bretherens féete When Abigal sayd to the messengers of Dauid Beholde let thine handmaide be a seruaunt to wash the féete of the seruants of my Lord shée meant not such a counterfeit seruice as the imitating enimies of Christ doe vse but she meant that she would be so obedient loyall and seruable to Dauid that she would not refuse to wash euen the feet of his seruants So Saint Paule vnderstoode washing of the féete when hée required the good and vertuous widow to be a washer of the Saints féete that is to saye to be serueable to them in each point Christ sayth not ye ought to wash my féete but to wash one an others féete Marl. vppon Iohn fol. 463. Saint Augustine ad Iannar saith thus If thou demaunde vpon what consideration this ceremony of washing féete first began notwithstanding I haue well thought of it yet canne I finde nothing that séemeth more likely then this For that the bodyes of them that hadde appointed to be baptised at Easter being ill cherished by reason of the lenten fast wold haue had some loathsomnesse in the touching vnlesse they â—ad bene washed at sometime before And that therefore they chose this day chiefly to that purpose vppon which daye the Lordes supper is yearely celebrated Héere Saint Austen sayth it was the fulsomnesse of the bodyes loathsomenesse of the senses that first began this ceremonye and not the institution or commaundement of Christ. What is signified by washing of Christs Disciples feet And beganne to was his Disciples féete ¶ Hée washed their féete to declare that hée came to minister vnto other and not be ministred vnto And further to teach by this washing that his ministration was to purge and wash away the â—ilth of sinne which is done by the shedding of his bloud for the bloud of Christ sprinkled into our hearts by the worde of his Gospel and receiued by sayth cleanseth vs from all sinne Tindale ¶ He that is washed néedeth not saue to wash his feete ¶ Whosoeuer is washed that is to saye whosoeuer beleeueth in the bloud of Christ which doth wash away all our sinnes hée is cleane but yet he hath néede to wash his féet that is to say hée hath néed with continuall watch to came his carnal affections and fleshly concupiscenses dayly with a true repentant heart flieng vnto the Lord for mercye and pardon of his sinnes Héere they be confounded that affirme vs to be without sinne after we be regenerate Sir I. Cheeke Saue to wash his feete ¶ That is to be continually purged of his corrupt affections worldly cares which remain dayly in vs. Geneua VVAST SEA How Babylon is compared to the wast sea ¶ Looke Babylon VVATCH What it is to watch WAtch is not onely to absteine from sleepe but also to be circumspect and to cast all perills as a man should watch a Towre or Castle we must remember that the snares of the diuell are infinite and innumerable and that euerye moment arise new temptations and that in all places méete vs fresh occasions against which we must prepare our selues and turne to God and complaine to him and make our moue desireâ— him of his mercy to be our shield our towre our castle defence from all euill to put his strength in vs for with out him we can do nothing and aboue all thing we must call to minde what promises God hath made and what he hath sworne that he will doe to vs for Christs sake and with strong faith cleaue vnto them and desire him of his mercie and for the loue hée hath to Christ and for his truths sake to fulfill his promises If
causes of true repentaunce that bringeth forth wéeping One is for because we haue through negligence omitted many things which we ought not to haue done These are commonly called sins of committing omitting And in the same place he interpreteth this sentence Bring forth worthy fruit of repentance after this manner that wee should wéepe for the sinnes already committed and we should take héede that we doe not the same againe Chrisostome also vpon the Epistle to the Collossians the. 12. homely complaineth that the christians abused teares And when as otherwise teares are good creatures of God they defame them in adioyning them to those things which deserue not weeping Sinnes onely sayth he are to be wept for not onely our owne sins but other mens also Which Paule performed in very deede who in the second to the Corinthians sayde That he was afraide not to come vnto them but so that he was deiected and compelled to wéepe for very many which had fallen and not repented Yea and hée exhorted the same Corinthians to wéepe for other mens sinnes when in the first Epistle he sayd Ye are puffed vp and ye haue not mourned namely for the grieuous crime of an incestuous man And Dauid in his 119. Psalme writeth Mine eyes haue brought forth riuers of waters because they haue not kept thy lawe That holy Prophet wept because of yâ— publike transgressions of the lawe when he sawe the same transgressions perpretated he abundantly powred out teares c. Pet. Mar. vpon Iudic. fol. 63. How godly men doe easilier weepe then laugh Ezechiel in the. 8. chapter commended certeine which wept for the wicked acts of other men And héereof it commeth that when holy men sée horrible spectacles of sinners oftentimes to happen they easilyer burst forth into teares then into laughter for so Christ vsed whom we read to haue oftentimes wept but neuer to haue laughed which selfe same thing also we must doe at this day when as so great and euill an haruest of sins doth on euery side offer it selfe vnto vs. Pet. Mar. vpon Iudic. fol. 63. VVHY Why God doth this or that we ought noâ— to aske WHen it is asked saith S. Austen why God did this thing or that thing we must aunswere that he did it because yâ— it was his will so to doe If thou goest any farther asking why it was his will so to doe thou doest aske a thing which is both greater and higher then the will of God which thing cannot be found out Aug. cont Mad. li. 1. cap. 3. Why God doth more for one then for another If a man doe aske why God doth shew mercye more to one then to another S. Austen maketh aunswere by an apt similitude on this wise If a man haue many debters that doth owe vnto him the like sum of money doth it not lye in his power to forgiue some of them the whole debt to call vpon the other for the whole sum who can lay any thing to his charge for so doing Then marke saith he we are all debters vnto God and haue all deserued euerlasting damnation that he doth then of méere mercy and goodnesse forgiue some and to some againe he doth according to righteous iudgement who shall be so bolde to blame him for it I. Veron Why doth not God will some say giue his grace to all alike when his word is preached but suffereth some to receiue it other to despise it S. Luke in the Act. 13. 48. And they saith he did beléeue yâ— were ordeined before to life euerlasting Againe he could doe it saith S. Austen because he is almighty and why then doth he it not because saith he that he will not And why he will not that doe we leaue vnto him Veron ¶ Looke Predestination Will of God Vaine Questions VVHITE What is vnderstood by the white horse BY the white horse may be vnderstood the first state of the christian Church without blemish By the second seale red horse vnderstand the state of the kingdome of Christ in yâ— time of yâ— martirs By the third scale the beast yâ— black horse ballance measure vnderstand dearth want of victuals with the portion that was allowed for one man for his dayes spending which happened to all the world either when Claudius or â—raianus raigned Emperours By the fourth seale the beast the voyce and the pale horse vnderstand the heretikes which diuers waies vexe the holy Church with false doctrine The fift seale may signifie the right godlye Christian men The sixt seale the great misery affliction which shall rise be procured through Antichrist Marl. ¶ Looke Seale ¶ By the white horse is signified the Apostles and the first disciples of Christ for why yâ— scripture doth so call them These horses were white they were made pure righteous cleane by Iesus Christ and bare him by their preaching the world ouer Such a white horse to the glory of God was Paule when he bare the name of Christ before the Gentiles the Kings the Children of Israel c. Bale What is meant by the white stone And will giue him a white stone ¶ Arethas writeth that such a stone was wont to be giuen to wrastlers at games or els that such stones did in olde time witnesse the quitting of a man Beza ¶ By the white stone is signified the election before God also euerlasting peace and confidence in the grace and fauour of God vnto euerlasting life Sir I. Cheeke ¶ I will also giue him for a token of perpetuall peace and loue that pure and precious stone Iesus Christ so white as the Lily â—loure innocent and cleane from all contagious vices to be his onely and whole wisedome righteousnesse light health and redemption Bale VVHOLE BVRNT OFFERING Wherefore it was called a whole burnt offering ¶ Looke Burnt offering VVHOREDOME How whoredome is taken in the Prophet Ose. THe vse of whoredome or fornication throughout the Prophet is to take another God beside the true God to serue Images and beléeue in them T. M. How whoredome was punished by death Bring ye hir forth let hir be burnt ¶ We sée that the law which was written in mans heart taught them yâ— whoredome should be punished with death albeit no law as yet was giuen Geneua How whoredome being suffered spreadeth abrod Whoredome saith Basil stayeth not in one man but inuadeth a whole Citie For some one young man commeth to an harlot and taketh vnto himselfe a fellowe and the same fellowe taketh another fellow wherefore euen as fire béeing kindeled in a Citie if the winde blow vehemently stayeth not in yâ— burning of one house or two but spreadeth farre and wide draweth a great destruction with it so this euill being once kindled spredeth ouer all parts of the Citie Pet. Mar. vpon Iudi. fo 233. How whoredome is spued out As it spued out the people that were before you ¶
shew mercie and compassion is onely his blessed will and pleasure Proues of Gods will out of holy Scripture I will harden Pharaos heart and multiply miracles wonders in the land of Aegypt The Lord hath made all things for his owne sake yea euen the wicked for the day of euill I will shew mercie c. Which is expounded a little before Exo. 33. 19. Who hath saued vs and called vs with an holy calling not according to our workes but according to his owne purpose grace which was giuen to vs through Christ before the world was ¶ Looke Predestination Calling Why. How we ought in all things to commit our selues to the will of God If thou wilt thou canst make me cleane ¶ In all our troubles and aduersities in diseases and sicknesse let vs put our selues wholly vnto Gods plesure and wil which knoweth best and will alwayes doe the thing that is expedient for his glory and the saluation of our soules Sir I. Cheeke VVILDERNESSE What is signified by wildernesse BUt the desart and wildernesse shall reioyce ¶ By the desarte and wildernes is signified the country of the heathen which were without grace and without the fruite of good and vertuous liuing Psa. 107. 33. It is a borrowed speach taken of the roughnesse and vnfruitfulnesse of the wildernesse T. M. ¶ He prophecieth of the full restoring of the Church both of the Iewes and Gentiles vnder Christ which shal be fully accomplished at the last day albeit as yet it is compared to a desart and wildernesse Geneua The barraine nature of mankinde shal be made fruitfull by grace promised in Christ. The Bible note How the Lord doth turne the wildernesse into riuers I turne the wildernes into riuers That is I make the doctrine of truth so generall and so easie to all men that whereas wer before wast wildernesses by which vnderstand the errors of the heathen wherwith they had made all vnfruitfull drye shall now by the grace of the Holy ghost be riuers of the water of veritie where all was full of Idolatrye of abhomination and of stinking errors ther shall the harts of the chosen be watered with godly wisdome through the Gospell glad tidings and shal be endued with faith whereby they may both profite themselues and other and so shall they be fruitfull Wildernes is often thus taken as before Esay 35. T. M. The meaning of this place following Wher shall we get so much bread in the wildernes We are all in a wildernesse so many as be in this vale of misery Christ is our Pastor shepheard which feedeth vs with his blessed word in the wildernesse that is to say among so many traditions of wherewith we are burdened S. I. Cheeke VVINE Of olde wine in new vessells NEither do we put new wine into olde vessells A mind that is nourished in blinde ceremonies superstition is not a méete vessell to receiue the pleasaunt wine of the gospel S. I. C. ¶ Olde wine was wont to be put after the manner of oyle into Goates skins euen as we do put it into our wine vessells They therfore that are skilfull in vintage or making of wine brew their new wine into new vessels for they which put new wine into olde vessells suffer double losse that is to say when the new wine worketh or spourgeth the vessells breake the wine perisheth Marl. fol. 135. What is signified by wine and oyle The oyle and wine see thou hurt not The dulcet wine and the fragrant oyle see thou hurt not saith the said voyce hinder not the word of God which is the swéet wine yâ— replenisheth the heart with gladnesse the wholsome oyle yâ— comforteth the soule in trouble delicious it is in aduersitie solatious in all weaknes Corrupt not the text with false gloses take not from vs the swéetnes therof defraud vs not of yâ— fruitfull sauor let the text be whole the fruit vncorrupt the iudgment right that shal well be if nothing be added vnto it nor nothing taken from it Bale What is signified by wine milke Come buy wine milk without any mony c. ¶ The word of God is called wine milke wine because it reioyceth the heart in that it pacifieth the conscience setteth it at rest milke because it nourisheth and increaseth the little ones in faith as ye haue 1. Pet. 2. 2. And as new borne babes desire the reasonable milke T. M. ¶ By waters wine milke and bread he meaneth all things necessary to the spirituall life as these are necessary to the corporall life Geneua The forbidding of wine and strong drinke Thou shalt not drinke wine nor strong drinke Some think that Nadab Abiu being ouercome with drink did not their ser-seruice lawfully wherevpon they thinke that this lawe of forbidding wine and strong drinke was made The Bible note How wine remaineth in the Sacrament He tooke the Cup and when he had giuen thankes he gaue it to them saieng Drinke ye all of it for this my bloud of yâ— new Testament that is shed for many for the remission of sinnes I say vnto you that I wil not drinke henceforth of this fruite of the vine vntill that day when I shall drink it new with you in the kingdome of my father ¶ Heere Christ himselfe calleth it the very fruit and generation of the grape as it was afore That it was wine saith Clement that was blessed at yâ— supper Christ himselfe shewed his disciples saieng I will no more drinke of the fruit of this vine vntill I shall drinke â— with you in the kingdome of my father Clem. de pedago li. 2. cap 2. The wine pressed out of clusters many â—rapes our Lord called his bloud Cipr. li. 3. Epist 6. Ther was wine in the mysterie or sacrament of our recâ—ption when our Lord said I will not drinke henceforth of this fruite of the vine Aug. de eccl dogmat ca. 75. Iewel fo 263. VVINDE What the foure windes doe signifie â—Olding the foure windes of the earth ¶ The spirit is compared to winde and the doctrine also and though ther be one spirit and one doctrine yet foure are heere named in respect of the diuersitie of the foure quarters of the earth where the Gospell is spread and for the foure writers thereof and the preachers of the same through the whole earth Geneua They withhold the foure windes of the earth the doctrine of the spirit which God hath sent to be blown the world ouer they withstand resist stop vexe and euermore persecute Bale How the preachers of the Gospell are likened to winde That the winde should not blow vpon the earth ¶ Like as the winde raiseth vp clouds openeth the earth moysteth it maketh it fruitfull maketh it to looke cheerefully with flowers fruits euen so the preaching of the Gospell shadoweth yâ— harts of earthly
of Abraham of whom it is written 30. yeares before he offered his sonne Isaac Abraham beléeued it was reckoned vnto him for righteousnesse Gen. 15. 6. wherby we doe euidently sée that Saint Iames meaning is that Abrahams fayth was no idle fayth but such faith as made him obedient to God which thing he did well declare when he did so willingly offer his sonne at Gods commaundement All that S. Iames goeth about then is to proue that faith cannot be without good works And as by fayth onely we are iustified before God so by good workes procéeding from a liuely fayth wée are iustified before men Heere wée learne also that where no good workes be there is no true iustifieng fayth but a lyght vnprofitable beléeue such as is in diuels and yet we must beware that we ascribe no parte of our iustification before God vnto our good works Sir I. Cheeke Ther can be no good work reckoned to be in any man but in him alone whose sinnes God hath forgiuen Forasmuch as our best déeds are lame and corrupt Therefore they are héere called the doers of good works whom Paule calleth zelous and louers of good works But this estimation and iudgement dependeth vpon the fatherly clemency and acceptation of our God who alloweth that freely for good which deserueth to be reiected as euill and vnperfect c. Marl. fol. 170. Indéede works doe iustifie taking iustifie to be to declare iust Euen as white haires do make a man olde because they be a signe of age But works doe this before men not before God Nor they cannot take hold of forgiuenesse of sins deliuerance from their deserued condemnation For then it should be false that the Apostle saith we be iustified fréely by his grace for to him that worketh the reward is imputed vnto him for a duety and not vpon grace and fauour Wherfore the errours of those men is too grose to deceiue any of them which hath looked ouer the holy Scriptures neuer so slightly Nor it doth not agrée with the sense neither when they will haue iustifie to be as much as to make iust For works doe not go before him that is to bée iustified â—but doe followe him which is alreadye iustified witnesse Augustine and workes doe come of grace and not grace of workes witnesse the same Augustine de fide opere cap. 14. Musculus fol. 227. Of workes done before faith Saint Austen condemneth all our good workes before faith as vaine and nothing worth Read him In probo Psal. 31. That worketh not how it is vnderstood To him that worketh not but beleeueth ¶ That dependeth not on his workes neither thinketh to merit by them Gene. That is which meaneth not to obteine saluation through the worthinesse of his works The Bible note How workes are not the causes of felicitie Works indeed are to be had but not as causes wherfore Christ admonished vs saieng When ye haue done al these things say we are vnprofitable seruants we haue done but the thing which we ought to doe Neither passe we any thing vpon their caueling which say yâ— therfore we are vnprofitable seruaÌ„ts because our good works being no coÌ„modity vnto God forasmuch as God néedeth none of our good works but say they it caÌ„not be denied but yâ— we are by good works profitable vnto our selues Wée graunt indéed that it is profitable vnto vs to liue well But that vtilitie is not to be attributed vnto our workes that they should be the causes of our blessednesse to come Wee haue nothing in vs whereby we can make God obstruct or bound vnto vs. For whatsoeuer we doe the same doe we wholy owe vnto God and a great deale more then we are able to performe Wherfore as Christ admonisheth The Lord giueth not thanks vnto his seruant when he hath done his duetie And if the seruant by wel doing cannot binde his Lord to giue him thanks how shal he binde him to render vnto him great rewards Pet. Mar. vpon the Rom. fol. 29. Of workes loue and faith Works are the outward righteousnesse before the world may be called the righteousnesse of the members and spring of inward loue Loue is the righteousnesse of the hart springeth of faith Faith is the trust in Christs bloud and is the gift of God Ephe. 2. 8. Tindale How our good workes are the workes of God Although it be written that God will render to euery man according to his works yet is yâ— so to be vnderstood yâ— if they be good works they are for none other cause caled any maÌ„s works but for that they are wrought in him namely by the power of the spirit of God whereby they are in very déede the workes of God S. Austen most truely saith that God crowneth in vs his owne gifts for as touching vs we deserue nothing but death Pet. Mar. vpon the Rom. fol. 367. How we deserue nothing by our good workes Wo be to all our iustice saith S. Austen if it be iudged setting mercy a part Therefore this is a christen sentence worthy to be beaten in al mens heads Let not thy left hand know what the right hand doth Let our right hand worke those things which be good and pleasant vnto God And in the meane season let our heartes depend vpon the grace of Gods goodnesse onely not thy left hand write into thy kalender those things which be somewhat well done by the right hand Let the note of our owne good works be in Gods hand not in our owne Whatsoeuer he doth reward vs either in this life either in the life to come let vs thanke his grace for it and not our deserts Musculus fol. 234. Of the vnablenesse of our workes If the séeking of righteousnesse and forgiuenesse of sinnes by the kéeping of the law which God gaue vpon mount Sinai with so great glory and maiestie by the denyeng of Christ of his grace what shall we say to those yâ— will néeds iustifie themselues afore God by their owne laws and obseruances I wold wish that such folks should a little compare the one with the other and afterward giue iudgement themselues God minded not to do that honour nor to giue that glorye vnto his owne law yet they wil haue him to giue it to mens laws ordinaÌ„ces But that honour is giuen onely to his onely begotten son who alone by the sacrifice of his death passion hath made ful amends for all our sinnes past present and to come as saith S. Paule Heb. 7. 25. The meaning of this place following Work out your own saluatioÌ„ with fere trembling ¶ S. Paul saith we must work out our saluation with feare trembling But this feare riseth in consideration of our weaknesse and vnworthinesse not of any distrust or doubt in Gods mercy but rather the lesse cause we haue to trust in our selues the morâ— cause we haue to trust in God Iewel fol. 76.
Looke Saluation Of the workes of darknesse and of the spirit For ye were sometimes darknesse ¶ They are called darknesse that walke yet in the night of incredulitie misbeléefe doing the works of darknesse which are whooredome adultery wantonnesse c. but they are contrariwise called the children of light that bring forth the fruits of the spirit Gal. 5. 21. How they know not God that denieth him in deedes They confesse they know God but with works they deny him ¶ As infidelitie is the headspring of all wickednesse and vice so on the contrarie side faith is the original well fountaine of all vertue and godlynesse Which faith is declared not onely by works but by such déeds works as God hath commaunded vs in his holy and sacred Scriptures And where no such works be speake they neuer so godly ther is no true liuely faith Sir I. Cheeke VVORLD What the world signifieth in this place ANd the world knew him not◠The world in this place signifieth all men for it cannot be taken in a straighter sense In the sentence going before the world was made by him In other places of Scripture the world signifieth y◠reprobate onely Héere the world is condemned of vnthankfulnesse vnkindnesse that it hath not embraced but shamefully refused reiected his maker It is vnnaturall it is horrible abhominable that men should not acknowledge him by whom they haue euen this that they be men Trah Why Paule doth call this world present and euill To deliuer vs from this present and euill world ¶ Hée calleth this whole world which hath bene is and shall be the present world to put a difference betwixt this and that euerlasting world which is to come Moreouer he calleth it an euill world because that whatsoeuer is in this worlde is subiect to the mallice of the Diuell reigning ouer the whole world◠For this cause the world is sayd to be the kingdome of the Diuell for ther is nothing else in this world but ignorance contempt blasphemy and hatred of God Also disobedience against all the words and works of God In and vnder the kingdome of this world are we c. Luther vpon the Gal. fol. 20. Of the disputers of this world Where is the disputer of this world ¶ He that is so subtile in discussing of questions and héerein Paule reprocheth euen the best lerned as though not one of them could perceiue by his owne wisdome this mysterie of Christ reuealed in the Gospell Geneua The meaning of this place following We haue receiued not the spirit of the world Wée are not moued with that spirit which techeth things wherwith the world is delighted which men vnderstand by nature◠Ge. VVORME How Christ compareth himselfe to a worme EGo sum vermis non homo I am a worme and no man The scorne of men the outcast of the people ¶ How truly and how iustly Christ might say I am a worme no man euery man knoweth that hath read either the. 26. of Mathew or the. 14. of S. Marke how the Iewes did spit in his face did buffet him with fists so vilely intreated him as no man could be worse and therefore it is very properly said of the Prophet◠I am a worme and no man A worme is a vile thing in daunger of treading on and killing with euery mans foot No man regardeth it no man loueth it nor pittieth it though he be a right good man To expresse therefore liuely and properly the vile reputation of Christ at the time of his passion it is verye aptly sayde Ego sum vermis non homo c. Beside this Saint Austen supposeth him to bée called Vermis for an higher consideration Why is Christ called Vermis saith he Because he aunswereth he was mortall he was borne of the flesh and begotten without the companieng together of man and woman in the act of generation And therefore he sayth thus Sicut vermis calefaciente sole de puro limo formatur sic spiritu sancto c. As the worme is ingendered of the pure and onely slime or mudde being made hotte with the warme Sunne Euen so the holy Ghost illustrating and halowing the heart of the virgin She was conceiued with childe without any humane act of ingendering wrought therein In consideration whereof Christ comparing himselfe to a worme sayth by Dauid I am a worme and no man that is I am not conceiued after the manner fashion of man Thus farre Saint Austen Ric. Turnar VVORMEVVOOD How false teachers heretiks be compared to wormewood THe name of the starre was called wormewood Wormewood is an hearbe faire inough vnto the eye◠but very bitter to the tast Euen so be heretiks and as many as fauour Antichrist the more they seeme to excell in holines the more do they annoy Marl. ¶ The nature of wormwood is to withdraw all sweetnesse These meaning pernitious heretikes with their bitter heresies and their noysome doctrine destroyed y◠pits of Abraham they troubled the text they mixed the truth with falshoode they poysoned the waters they tooke away the louesomnes of them they left them vnpure and vnperfect not that they can be so of themselues but of their false working they made them vnpleasaunt vnprofitable yea and most perillous vnto many c. Bale ¶ The third plague came vpon the starres of heuen that is vpon the most holiest people which were taken for the spirituall state order as Monkes Friers Priests which through their hipocrisie haue heaped vnto themselues money goods and treasures and haue gotten lands and dominions for the which great diuision was among them And whereas the world shuld haue learned of them faith loue and knowledge it was nothing but slaundered offended deceiued seduced and sore hindered by them both in faith and in godly liuing behauiour both which were vtterly decayed in these persons to the great vndoing and destruction both of body and soule And thus the swéete honnye of Christian loue and concord among these Orders is turned into bitter wormwood by the which many soules are destroyed Erasmus in his Paraphrase VVORSHIP What is meant by worshipping BY worshipping whether it was in the olde Testament or new vnderstand the bowing of a mans selfe vpon y◠ground as we oftentimes as we knéele in our praiers boow our selues and lye on our armes and hands with our faces to the ground Tindale fol. 11. ¶ Whereas the Latin word of worshipping is of that nature that it signifieth both to serue and obserue and honour it is aptly referred to God so that all that seruice obseruation reuerence and deuotion whereby we doe worship God as wel inwardly in our hearts as outwardly in deede is called the worship of God Muscul. fol. 351. ¶ To worship God is the first precept euen to beléeue him to be our God and to haue no strange Gods in his sight that