or with anie other notablie spotted with anie kind of vice or euill manners the companie kéeper with such must néeds at the length be infected with the same vices And therefore Cato gaue a precept to young children Tu bonis ambula My childe kéepe companie with them that be good for it is most true that the Apostle saith Corrumpant mores bonos colloquia praua Naughtie filthie talke do oftentimes corrupt good manners To this purpose and ende therefore to teach men this holye wholesome lesson to beware of euill companie to ioine them to good companie was this text commonlie alledged Cum sancto sanctus eris c. Which sentence as it is verie good so it is not true nor agréeing with yâ— mind of the Prophet For his meaning in this place is yâ— God with a man yâ— is holie he wil be holy that is he wil be present with him mainteine his holines And with him that is present sound without wrinkles or wiles God will dwell with him strengthen him in his perfectnesse and with the pure the Lord will be pure and with the froward the Lord wil deale frowardlie not yâ— there is anie frowardnesse or peruertnesse in God but dealeth frowardlie after the manner of speaking of yâ— Scripture when he punisheth the frowardnesse of men Like as God is holie with them that be holie yâ— is he prospereth them in their holinesse Now ye sée yâ— albeit this as a good godly sentence gathered of these words Cum sancto sanctus eris c. With him that is holie vertuous good a man kéeping companie with such shall haue a smacke of his holinesse vertuousnesse And he that shall vse to kéepe companie with the wicked vngodlie shall grow to wickednes vngodlines yet the more true the verie Germaine sence of these words in this to applie them to the practises of God not companie kéeping with man whose propertie is to be mercifull to shew his louing fauour vnto men fréelie without our deseruing and yet this fauour doth follow them that applie themselues to holinesse and vertuousnesse Ric. Turnar HOLIE GHOST How and when the visible signe of the holie Ghost was receiued ANd they receiued the holie Ghost c. ¶ Understand in a manifest and visible signe as the Apostles themselues receiued it in the first daie or as we call it Whitsondaie which thing at yâ— time was necessarie for the furtherance stablishment of the preaching of the Gospell although not néedful to saluation But now that the preaching thereof is sufficientlie confirmed this visible miracle is ended and yet remaineth that stil which was stablished by the miracle yâ— is by the preaching of yâ— Gospell is ministred the holie Ghost although our bodilie eye sée it not by whom faith commeth which receiueth Christ to be our righteousnesse sanctification and redemption 1. Cor. 1. 30. Tindale How the holie Ghost is God proued by the Scriptures Are ye not ware that ye are the Temple of God and how that the spirit of God dwelleth in you If anie man defile yâ— temple of God him shall God destroie for the temple of God is holy which Temple are ye And againe ye are the Temple of the liuing God as saith God I wil dwel among them and be their God and they shall be my people But we are also called in Scripture yâ— temples of the holie Ghost For know ye not saith Paule that your bodies are the temples of the holie Ghost which is in you wherefore it must néeds be graunted that the holie Ghost is God ¶ What man knoweth the things of man saue the spirite of man which is within him Euen so the things of God knoweth no man but the spirit of God By which sentence it is euident yâ— as is the spirit of man to manward so is the spirit of God to God-ward as the spirit and bodie is but one man yet haue seuerall offices euen so the Father Sonne holie Ghost although they be distinct in name and office are yet but one God S. Paule saith If the spirit of him yâ— raised vp Christ froÌ„ death dwel in you euen he yâ— raised vp Christ from death shal quicken your mortall bodies because of his spirit that dwelleth in you And againe speaking of the same holie Ghost he sayth If ther be anie man that hath not the spirit of Christ the same is none of his For as much then as the same holie Ghost is indifferentlie the spirit of the Father and of the â—onne it must néedes be graunted that he is of the selfe same nature and substaunce with them both and so all one God with them This sentence also proueth Christ to be God ¶ Peter sayd to Ananias how is it that Satan hath filled thine hart that thou shouldst lie vnto the holy Ghost And after that he saithâ— Thou hast not lied vnto me but vnto God Wherfore seeing he saith in lieng vnto the holie Ghost he lied vnto God it cannot be denied but that the holie Ghost is God ¶ None maie be euerie where and in all persons at once but God The holie Ghost maie be in all men and euerie where at one time and moment Ergo the holie Ghost is God ¶ None hath power to send forth appoint Christ to yâ— preaching of the Gospell but God but the holie Ghost hath done the same as Christ himselfe affirmeth out of Esaie the Prophet saieng The spirit of the Lord is vpon me for he hath anointed me to preach the Gospel to the poore and hath sent me to heale the broken in heart wherefore the holie Ghost is God ¶ There are thrée saith Iohn that beare record in heauen the Father the Word the holie Ghost and these thrée are one And although some men affirme yâ— this sentence these thrée are one is not found writteÌ„ in yâ— Gréek yet is it altogether vntrue for yâ— Gréeke traÌ„slation hath it But if it were not in yâ— Gréeke what is that for vs séeing the selfe same thing maie be proued by other places of Scripture for Christ sayth I and the father are one And the holie Ghost also is not onelie the spirit of the Father but also of the sonne so is of one nature and substance with them as is before sayde wherefore it maie well bée sayd yâ— he is God and yâ— these thrée are one and beare record of the truth for he sayth If we receiue the witnesse of man yea the witnesse of God is greater The witnesse of them is the witnesse of God Ergo the Father the Sonne and the holie Ghost are God ¶ It is onelie the office of God to elect and choose ministers which are fit to gouerne his Church and therfore the Apostles setting Barnabas Mathias before God sayd thus Thou Lord which knowest the heartes of all men shewe whether of these two thou hast
we thus cleaue to God with strong faith beléeue his words Then as sayth Paule God is faithfull that he will not suffer vs to be tempted aboue that we are able or aboue our strength that is to sayâ— if we cleaue to his promises and not to our owne fantasies and imaginations he wil put might and power into vs that shall be stronger then all temptations which he shall suffer to be against vs. Tindale fo 81. What is vnderstood by watchmen For his watchmen are all blinde c. ¶ By those blinde watchmen vnderstand the chiefe Priests yâ— Scribes Pharesies c. which were the peruerters and deprauers of the law of God These for filthy lucre sake abolished the true seruice of God and were the chiefe causers of the forsaking of Israel They were sluggish and sought not that which was for the edification of the people and for the glory of God but that which was for their owne priuate profit and pleasure They were slothfull to roote out vice and to plant vertue and driuen into the profound déepe sléepe of ignorance of idlenesse of lecherousnesse of pride As oft as the Prelates of the people Bishops Abbots and they that auaunt themselues for religious be such there hangeth a great scourge ouer the whole flocke of Christ. T. M. ¶ He sheweth that the affliction shal come through the fault of the gouernours Prophets and pastours whose ignorance negligence auarice obstinacy prouoketh Gods wrath against them Geneua I haue made thée a watchman to the house of Israel ¶ By this watchman are figured Bishops Priests aâ—d Preachers which must take the occasion of their speaking and exhorting at the mouth of God and speake not in their owne but in his name T. M. He sheweth that the people ought to haue continually gouernours teachâ—rs which may haue a care oner them and â—o warne theÌ„ euer of the daungers which are at hand Eze. 33. 2. Ge. The meaning of this place following The voice of thy watchmen shall be heard ¶ The Prophets which are thy watchmen shall publish this thy deliueraunce This was begun vnder Zorobabel Ezra Nehemiah but was accomplished vnder Christ. Geneua Of the watchman that Daniel speaketh of And behold a watchman and an holy one came downe from heauen Meaning the Angell oâ— God which neither eateth nor sleepeth but is euer ready to doe Gods will and is not infect with mans corruption but is euer holy and in that that he commaundeth to cut downe this tree â—e knew that it shoulde not be cut downe by man but by God Geneua What the fourth watch meaneth And in the fourth watch of the night The Hebrewes diuided the night inâ—o â—oure parts which they called the foure watches wherefore the fourth watch was next to the morning and was called the morning watch As in the. 1. Reg. 11. 11. Tindale VVATER How it is not water that doth wash away our sinnes ARise and be baptised and wash away thy sinnes We ought not to thinke that water washeth away our sinnes but the mercy and grace of God which is signified and represented vnto vs by the water Ye shall note that by a figure named Allocosis the same is ascribed vnto the outward signe which doth onely perteine vnto the grace election of God Sir I. Cheeke He sheweth that sins cannot be washed away but by Christ who is the substance of Baptime in whom also is comprehended the father and the holy Gost. Geneua The meaning of this place following Whosoeâ—er drinketh of this water c. To drinke this water is to beléeue credit the word of God and to receiue the testimony of Christ which thing onely can quench the thirst of the soule Sir I. Cheeke What is signified by water and spirit Except a man be borne of water and spirit ¶ Héere by the water he vnderstandeth the worde and grace of God and also the illumination of the holy Ghost which is that heauenly water that Esay the Prophet doth speake of saieng All that be a thirst come vnto the waters Iohn 4. 14. and. 7. 38. Iere. 2. 13. By the spirit he vnderstandeth the inspiration of the holy Ghost and the heauenly working of the spirit of God So that this place helpeth them nothing that doe affirme that the children of the faithfull are damned and that they shall neuer enter into the kingdome of heauen if they dye before they canne be baptised Sir I. Cheeke ¶ This place of Iohn is not to be vnderstood of the outwarde signe of holy Baptime but simply of the inward and most spirituall regeneration of the holye spirit which when Nichodemus vnderstoode not perfectly the Lorde figured and made the same manifest by Parables of water and of the spirit that is to saye of the winde or the aire by Elements very base and familyar for by an by hée addeth That which is borne of flesh is flesh c. Againe The winde bloweth where it lysteth c. Which must néedes bée meant of the ayre For the other part of the comparison followeth So is euery one that is borne of the spirit Bullinger fol. 1048. ¶ By this is signified the Baptime which is the mortification of the flesh preached by Iohn Baptyst and the renuing of the spirit which is remission of sinnes obteined by Christ. Tindale What the water of Siloh doth signifie Forsomuch as the people refuse the still running water of Siloh c. ¶ Hee calleth the kingdome of Dauid which figureth the kingdome of Christ the still running water of Siloh which thing agréeth verie well vnto Christ that was meeke and lowlye of heart Math. 11. 29. Zach. 9. 9. Beholde thy king commeth vnto thée poore and lowly c. He raigneth in still and peaceable consciences Siloh was a spring at the foote of the hill of Syon which hath not continally water but springâ—th certeine houres and dayes and commeth with a great sound by the bottome of the ground and rifts and holes of an hard rocke The manner of speaking is borrowed of the despised littlenesse of the water which signifieth the small estimation and pouertie of the christen T. M. ¶ Looke Siloh What is meant by the water of the Sea The water of the sea shall bée drawne out Nilus shall sinke away and be dronke vp ¶ The water of the sea c. Aegipt as stories shew receiueth no raine forth of the aire but is ouerflowed with yâ— water Nilus at certein times 14. 15. or 16. cubits high froÌ„ the ground for if it increse to any lesse height the Countrey scapeth not a dearth sayth Plinie And therefore by the scarcenesse and want of water is the desolation of the land described Nilus is heere called by diuerse names Sometime the Sea sometime riuers sometime wells sometime pondes c. For that fludde runneth seuen sundry wayes and it is called the Sea not onelye because the Hebrewes call
¶ This word spirit is to be taken heere as it is set against that commaundement which is called carnall Heb. 7. 16. as the commaundement is considered in it selfe And so he speaketh of truth not as we set it against a lye but as we take it in respect of the outward ceremonies of the lawe which did onely shadow that which Christ performed in déede Beza ¶ God being of a spirituall nature requireth a spirituall seruice and agreeable to the nature Geneua How the spirit of God maketh intercession for vs. But the spirit maketh great intercession for vs c. ¶ The right forme affection of praier commeth by the holy Ghost who maketh intercession for vs not that he prayeth mourneth but that he so stirreth our heartes that we lift them vp to heauen earnestly and seruently which is the true praier The Bible note Who is of else spirit of truth and who is not Euen the spirit of truth c. ¶ The spirit which Christ did promise shal teach onely these things which Christ had taught before whosoeuer therfore doth teach any other doctrine besides Christs doctrine he is not of the spirit of truth but of the spirit of leasing Sir I. Cheeke Of the spirit that Christ promised to send The spirit saith hâ— which I will 〈…〉 from my father shall lead you into all truth but howâ— Because saith he he shal put you in minde of all those things that I haue told you Ther he giueth warning that there is nothing more to be looked for of his spirit but that he should enlighten our minds to perceiue the truth of his doctrine Therfore Chrisostome Sermo de sanc adon spi. Iohn 12. 〈…〉 10. saith excellently wel Many saith he do boast of the holy spirit but they which speak their owne do falsely pretend that they haue him As Christ testified that he spake not of himselfe because he spake out of the lawe the Prophets So if any thing beside the Gospell be thrust in vnder the title of the spirit let vs not beléeue it because as Christ is the fulfilling of the lâ—we and Prophets so is yâ— spirit of the Gospell Câ—â— in his Inst. 4. b. cap. 8. Sect. 13. Why the holy Ghost is called the spirit of truth Who is the spirit of truth He is called the spirit of truth not onely because he is true but because he maketh the men in to whom he entereth true whereas all that they doe without the spirit is none other thing but lyes Tindale So called because he worketh in vs the truth Geneua Of the spirit of southsaieng A certeine damosell possessed with the spirit of southsaieng met vs. Which could tell things past gesse at things to come which knowledge in many things God permitteth to the diuell to this end as Austen writeth that he might thâ— more mightely deceiue those that woulde beleeue him The Bible note Of the spirit of the Prophets For the spirits of the Prophets are in the power of yâ— Prophets Héere he speaketh not of the holy Ghost in whose power all men ought to be but of the seuerall gifts of the spirit which are now in the power of them that haue them that they may alwaies without contention vse them to yâ— odifieng of the Church of Christ. Sir I. Cheke Spirits of the Prophets yâ— is the doctrine that they doe bring as being put in minde by the spirit of God The Bible note Or learning which Gods spirit moueth them to vtter Ge. Of the spirits in prison And preached vnto the spirits in prison ¶ It is vnknowne to vs where this prison was for the holy Scripture speaketh nothing of it In the Gospell it is called the bosome of Abraham It is sufficient for vs to know and beléeue that all the soules of the Saintes or faythfull which dyed since the beginning of the world are saued by the bloud of Christ howbeit the Gospell was sundrie wayes preached vnto the dead For vnto the holy Patriarkes deliueraunce and saluation vnto the vnfaythfull deserued dampnation was preached Sir I. Cheeke ¶ Christ being from the beginning head and gouernour of his Church came in the dayes of Noe not in the bodye which he then had not but in the spirit and preached by the mouth of Noe for the space of an hundred and twentie yeares to the disobedient which would not repent and therfore are now in prison reserued to the last iudgement Geneua How to serue God in the spirit To serue God in the spirit is to honour God with a true â—ffection procéeding from a pure and cleane heart and not by Images or other visible and corruptible things or else by shewes and outward ceremonies Pet. Viret SPIRITVALL Who they be that be spirituall ALL be spirituall men which are lead by Gods spirit hée who hath more abundaunce of Gods spirit is more spirituall Of a lyke manner S. Paule speaking to the married sorte in Rome as wel as to the rest said Vos non estis in carne sed in spiritu You be not in the flesh but in the spirit And Saint Iohn in his first Chapter nameth all to be spirituall that beléeue in Christ for flesh and bloud is not able to bring foorth such a child And if the outward admission were able to make a man spirituall then should Iudas and such lyke who had the outward election yet inwardly folowed the spirit of the flesh of the Diuell be worthely called spirituall But our Sauiour Christ reasoning with Nichodemus maketh a plaine proofe by euident demonstration that onely such as be endued with Gods spirit be worthy of the name spirituall and that such as bée not borne of Gods spirit bée not spirituall but carnall And in the same place the Lord hath giuen a generall resolution that no man can enter into the kingdome of heauen vnles he become a spirituall man and be borne a newe not onely of water but also of the holy Ghost Ponet fol. 34. For the spirituall iudgeth all things ¶ Who is that spirituall Not such as we now call men of holy Church but all that haue the true interpretation of the law in their hearts The right faith of Christ the true inteÌ„t of works which God biddeth vs to worke He is spirituall and iudgeth all things is iudged of no man Tindale The naturall man perceiueth not the things of the spirit of God c. but he that is spirituall discusseth all things ¶ Paule doth call him spirituall which is renued by the spirit of God and béeing gouerned by the same spirit doth examine and trye all things with the true touchstone of Gods word which is set forth vnto vs by the inspiration of the same spirit that hée is inclined withall but he himself that is to say the spirit is iudged of no man Héere also the naturall man is taken for him which being without
their Brides doe sette themselues foorth at the gates of the Cities by the space of seauen daies together to be abused in fornication And by this meanes Iuda was deceiued of Thamar his daughter in lawe ANABAPTISTS How this sect began and who was the Author thereof About the yeare of our Lord 1525. in Mulhausen a tâ—wâ—â— in Thuringe was a Preacher named Monetarius which taught openlie that he would reforme the state of the Church and made aduaunt priuelie that reuelations were shewed to him by God and that the sword of Gedeon was committed to him to ouerthrowe the tyrannie of the Impius He led out great companies commaunding them to spoile and rob Monasteries and the palaces of great men But while the vnrulie people were scattered and disseuered without order the Princes of Saxonie sodainlie oppressed them and tooke their Captaine whome they put to death This Monetarius was the first Author of the diuelish sect of heresie of the Anabaptists which long time after vexed Germanie and is not yet altogether extinguished The Anabaptists caused great trouble and rufling in the North parts of Germanie and at the Citie Monstere choosing to their King one Iohn a leade a Coblar as saith Sledane exercised much crueltie expelling other out of the Citie that would not condescend vnto their beliefe This Iohn a leade in token that he had both heauenlie and earthlie power gaue to his Garde gréene and blew and had for his Armes the figure of the world with a sword thrust through it He married himselfe fiftéene wiues and ordeined that other should haue as manie as they listed and all other thinges to bée common amonge them The Bishop of Monstere by the aide of other Princes besieged the Citie against the rebellious Anabaptists fiftéene or sixtéene monethes In which time the stubborne and froward people sustained so great scarsitie and hungar that they béeing aliue were like dead corses and did eate commonlie dogs cats mice with other wilde beasts and séething hides leather and olde shooes did powne the same and make bread thereof After long siege the Citie was wonne spoiled and destroied with great crueltie and slaughter of that wicked people Cooper ANANIAS How his dissembling was punished Brought a certaine part and laid it at the Apostles féete ¶ By the casting of his moneie at the Apostles féete would he haue bene counted to be one of the Christian Congregation and that one of the chiefe But in holding part backe he declared vtterlie what he was that is subtill and an hypocrite mistrusting the Holie ghost which thing because Peter would in no condition should be vsed among that sort therefore punished hée it so earnestlie Tindale How he needed not to haue sold his possession if he had lust Was it not thine owne and after it was sold was it not in thine owne power c. ¶ By this place we maie euidentlie sée that in the Primitiue Church no man was compelled to make his goods common for Peter telleth plainlie that it did lie in Ananias power whether he would sell his land or no and when he had sold it the moneie was his owne so that he might haue kept it if he had lusted ANATHEMA What Anathema is ANathema saith Chrisostome are those things which being consecrated to God are laied vp from other things and which also no man dare either touch or vse Pet. Mart. ANDREVV Of the death of Andrew the Apostle I Erome in his booke De catologo Scriptorum Eccl. writeth how that Andrew the Apostle and brother to Peter which did preach to the Scitians Sogdians Saxons and to the Citie Augustia was crucified of Eneas the Gouernour of the Edessians was buried in Patris a citie of Achaia Booke of Mar. fol. 52. Of an heretike called Andrew This man was an Italian who went about the countreie leading a blinde redde dogge and by telling mens fortunes he brought them into great misfortunes by deceiuing of them with heriticall fables Futrop ab vsperg ANGEL What an Angell is ANgell is a Gréeke word and signifieth messenger and all the Angels are called messengers because they are sent so oft from God to man on message Euen so Prophets Preachers and the Prelates of the Church are called Angells that is to say messengers because their office is to bring the message of God vnto the people The good Angels héere in this booke are the true Bishops and Preachers and the euill Angels are the heretikes and false preachers which euer falsifie Gods word with which the Church shall be thus miserablie plagued vnto the end of the world Tindale This word Angell hath vndoubtedlie sprong from the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latin is as much to saie as Nuncius a Messenger By the which it is plaine that Saint Augustine saith Angelus non nature sed officij nomen est As I am a man naturallie but I am a priest a preacher by office So naturallie an Angell is a spirit but when he is sent on message then is he an Angell Saint Augustine defineth an Angell on this wise Angelus spiritus est substantia in corpora inuisibilis rationabilis intellectualis immortalis An Angell is a spirit that word Spiritus is in the place of Genesis a spirit that is a substaunce bodilesse or a substaunce without a bodie inuisible endued with reason vnderstanding and immortall They eate not they drinke not they marrie not they sléepe not but liue euermore in heauenlie ioie and fruition of God fulfilling his blessed will and pleasure with all readinesse without anie wearinesse or slacknesse and therefore we saie in the Lords praier Fiat voluntas tua sicut in coelo in terra They serue God not with crieng of the mouth for they haue none but with crieng of minde and that they doe continuallie And as Esay the Prophet saith these be part of their holie crieng Sanctus sanctus sanctus Dominus Deus Sabaoth As they are without bodie so they occupie no circumscriptiue place that is to saie no bodilie place no seuerall nor quanticatiue place and yet their intellectiue and spirituall place is so that when they be in Heauen they be not in earth And contrarie when they be in earth they be not in Heauen For there is no power finite that can be in two places at once And if ye will knowe saith Saint Austen how Angels doe eate and drinke yée shall vnderstand that Angels taking vpon them the visible and tangible bodies of men Edent habent potestatem sed non necessitatem Rich. Turnar Wherefore Angels were made An Angell is the creature of God in spirituall vnderstanding mightie made to serue God in the Church from which end of their creation some are fallen and become enimies of the Church Other that fell not but continued in their innocencie doe serue to God and his Church How Angels ought not to be worshipped We ought saith Saint Austine to beléeue that the bountifull Angels
that Paule was the seruant of Iesus Christ onelie and so not the seruant of God the Father nor of the Holie Ghost Or these wordes that Paule spake vnto the Kéeper Beléeue in the Lord Iesu doe discharge him from beleeuing in the other two persons of the holie Trinitie Of the Baptime of Infants Note héere that the Fathers made a league with God not onelie for themselues but also for their posteritie as God againe for his part promised them that he would be the God not onelie of them but also of their séede and post eritie wherefore it was lawfull for them to circumcise their children béeing yet Infants And in like manner it is lawfull for vs to baptise our little ones being yet Infants forasmuch also as they are comprehended in the league For they which haue now the thing it selfe there is nothing that can let but that they maie receiue the signe It is manifestlie written in the. 29. Chapter of Deu. That the league was made not onelie with them which was present but also with them which was absent and not yet borne Pet. Mar. vpon Iudic. fol. 75. Concerning young children because their faith is vnknowen to vs it is requisite that they be partakers of yâ— fruites of the sacraments and it is not verie likelie that they haue faith because they haue not the vse of vnderstanding except God doe worke in them extraordinarilie the which appeareth not to vsâ— neuerthelesse we cease not to communicate to them Baptime First forasmuch as there is now the same cause in Baptime which was sometime in Circumcision which is called by Saint Paule the seale of righteousnesse which is by faith and also by expresse commaundement of God the male children were marked the eight daie Secondlie there is a speciall regard to be had to the Infants of the faithfull For although they haue not faith in effect such as those haue that be of age yet so it is that they haue the séede and the spring in vertue of the promise which was receiued and apprehended by the Elders For God promiseth not vs onelie to be our God if we beleeue in him but also that he will be the God of our ofspring and séed yea vnto a thousand degrees that is to the last end Therfore said Saint Paule that the children of the faithful be sanctified from their mothers wombe By what right or title then doe they refuse to giue them the marke ratification of that thing which they haue possesse alreadie And if they alleadge yet further that although they come of faithful Elders or parents it followeth not yâ— they be of the number of the elect by consequent they be sanctified For God hath not chosen all the children of Abraham and Isaac The aunswere is easie to be made that it is true all those be not of the kingdome of God which be borne of faithfull parents but of good right we leaue this secret to GOD for to iudge which onelie knoweth it yet notwithstanding wée presume â—â—stlie to be the children of God all those which be issued descended from faithfull parents according to the promise Forasmuch as it appeareth not to vs the contrarie According to the same we baptise the young children of the faithful as they haue vsed and done from the Apostles time in the Church of God we doubt not but God by this marke ioined with the praiers of the church which is their assistaunt doth seale the adoption election in those which he hath predestmate eternallie whether they die before they come to age of discretion or whether they liue to bring foorth the fruites of their faith in due time and according to the meanes which God hath ordeined Beza The place alleadged of the Anâ—baptists is in the Actes where the Eunuche was not permitted to be baptised before confession made of his faith ¶ The aunswere is made thus that that was done to the Eunuche must not be drawen to the Infants of Christians rashlie to kéepe them from Baptime which onelie is to be obserued in straâ—ngers to religion those that are of full age For we affirme that such as are strangers from the Church of Christ as sometimes were the Iewes and Gentiles and as are at this daie the Iewes and Turkes and other such like ought not to be baptised vntill they haue made profession of their faith But the reason of Infants borne of Christians is of a farre other sort and case for they are accounted among the children and household of the Church by reason of the lawe of Couenaunt They be holie and Christ commaundeth them to be brought vnto him It is manifest they please God because their Angels alwaies sée the face of the father And although our capacitie cannot conceiue their state and condition yet Christ testifieth they haue faith and that they haue the Holie Ghost the examples of Iohn Baptist and others teach vs. Gualter fol. 385. How baptime is no baptime but to the childe Christ bidde the Church to baptise in the name of the Father the Sonne and the holie Ghost If a Priest saie these words ouer the water and there be no child to be baptised these words onelie pronounced doe not make Baptime And againe Baptime is onelie Baptime to such as be baptised and not to anie other standing by As Baptime is no Baptime but to the childe that is baptised and not to the standers by so the Sacrament of the bodie is no Sacrament but to them that worthelie receiue Whereas Saint Austen saith that Infants are baptised In Fide Susceptorum in the faith of their Godfathers yet in so saieng hée meaneth of the faith of Christ which the Godfathers doe or ought to beléeue and none otherwise Iohn Philpot in the booke of Martirs Significations of baptime As the people of God in the time of Iosua were conueied through the water of Iordane into the Land of promise following the Arke of God which the Priest bare before them euen so are all we that beléeue in Christ conueied out of the Kingdome of Satan into the Kingdome of God by Baptime following our Arke Christ which is gone before vs. The passing of Helias through the water of Iordane and so lifte vp into Heauen doth signifie in a shadow to vs that our passage into Heauen should be made by Baptime The cleansing of Naaman the Sirian in the Water of Iordane from the filthie Leprosie at the commaundement of Helias doth prefigure vnto vs the spirituall cleansing from sinnes to be made by Baptime through the inwarde working of the holie Spirit That Baptime should be a figure of Christs death buriall and resurrection is proued by that he termed his passion by the name of Baptime when he aunswered the children of Zebedy on this wise Can ye be baptised with the Baptime that I am baptised withall Hemmyng Considerations of baptime We must be fullie resolued that
doth onelie call his elect and chosen and whom he hath ordeined before vnto life euerlasting working so in them by the inward operation of his holie spirit that the word preached to them doth take root in their hearts and bringeth foorth fruit vnto life eternall He doth also by the same spirit testifie vnto them I meane vnto their spirites that they be the children of God and heires of the kingdome of heauen I. Veron Of two manner of callings There are two sortes of vocation the one outward and the other inward By the outward vocation I meane a common and generall vocation by the which God doth call by his outward preaching all those to whom the Gospell is preached bée they chosen or reprobates And by the inward I vnderstand a vocation wherby God doth not onelie call men by the outward preaching of his word but maketh them to feele the power and efficacie of the same by his holie spirit in such sort that they doe not onelie heare it with their outward eares but doe also receiue it into their hearts by faith whereby they are iustified Pet. Viret ¶ The calling of God is of two sorts the one is common whereby men in déede are after a sort stirred vp but they â—â—â—not bowed for that those things which are offered please them not but the other is a conuenient apt mighty calling wherby the mindes are touched and truelie chaunged After this manner was Iacob called and not Esau. Therefore the one was beloued and the other hated the one drawne and the other forsaken Caluine in his insti fol. 257. God doth call men two waies the one is a generall calling by the which God with the outward preaching of 〈…〉 word doth inuite al meÌ„ vnto him yea those to whom his word is propounded for their dampnation The other is a special â—â—ling that is a calling according to Gods purpose by the whâ—â—â— he worketh so through the inward lightening of the spirit 〈…〉 the word preached is also grounded in our hearts tru◠〈…〉 stoode faithfully beléeued Euen as we see yâ— wil of God 〈…〉 two sortes the one preached and reuealed in his holie Scripture whereby he willeth that all men should be saued albeit for their iniquities few be saued The other vnsearchable and also vnknowne to vs whereby he worketh his will both in heauen and in earth F. N. B. the Italian ¶ Sée more in these wordes Election Predestination Chosen Manie are called and few be chosen ¶ All nations and people are by the outward preaching of the Gospell called but onelie they that are ordeined chosen to life euerlasting doe beléeue and giue credit to the word Sir I. Cheeke CALFE Of the Calfe that Aaron made ANd made of it a molten Calfe They smelled of their leuen of Aegypt wher they saw calues oxen and serpents worshipped Geneua ¶ The Hebrues when they compelled Aaron to make them a Calfe to worship had not that minde to fall from the true God when they confessed that he brought them out of Aegipt This was onelie their intent to worshippe him vnder some signe or visible forme and they chose that forme whereby they had séene the Aegiptians expresse their God by Pet. Mar. vpon Iudic. CAMEL How the Latin word Camelum is taken two waies IT is easier for a Camel c. ¶ The latin text is Facilius est Camelum acus transire This worde Camelum a Camell in yâ— English translation is expounded of some to signifie in this place the Cabell of a Ship and truelie that doth better agrée to the eie of a nedle And yet Pollux writing of yâ— instruments perteining to a ship maketh mention of this word Camelus Suidas onelie is found to vnderstand this word in that signification yet vnderstanding it so as it is written with i not with e as Camilos and not Camelos For though there be a little difference in the wordes yet notwithstanding in sense there is greate contrarietie for the first signifieth a beast called a Camell and the other signifieth a Rope or Cable of a Shippe Other some doe rather agrée to Hierom which followeth Origen which taketh this word Camelum being a Gréeke word as we shewed before for the beast called a Camell For Christ would haue it seeme altogether as impossible for a rich man trusting in his riches to enter into the kingdome of heauen as for a Camell being a monstrous beast to goe through the eie of a néedle But if this saieng seeme to anie man obscure let them remember the man reprehended of the Lord which went to plucke yâ— mote out of his brothers eie and could not sée the beame in his owne eie What can be more absurd then to saie that a man carieth a beame in his eie But this absurditie of his words hath a great Emphasis and force Marl. fol. 434. CANDELS OR TAPERS Against the superstitions of Candels and Tapers in the Church ANd whereas they bring thether burning Candels and that at noone daies it must néeds come from the superstition of the Ethnikes The old christian men vsed burning candels but it was in the night time because they durst not assemble together in the daie season and it was not very hansome to sit in the darke Wherevpon Hierom also saith We doe not light candels at broad daie as you doe slaunder vs without cause but by this comfort we doe delaie the darknesse of the night and doe watch by light least like blinde folke we should sléepe in darkenesse like as thou dost Musculus fol. 291. ¶ Lactantius inueighing the Heathenish or Popish superstition of Candels that hath bene vsed saith Accendimus lumina velut in tenebris c. They light candels vnto God as it were in the darke But if they wil behold heauenlie light thei we cal the sun they maie vnderstand that their God lacketh no lights that for the vse of man hath giuen so cleare a light And yet whereas in so small a circle which by reason of the distaunce séemeth no bigger then a mans head ther is so great a oliâ—â—ering that the engine of mans eie is not able to looke directly vpon it And if for a while you fixe your sight thereon diâ—â—esse darknesse doe follow your dazed eies What light what clearenes maie we thinke to be with God with whom there is no night at all Who hath so ordered this light of his that neither by too much shining beames nor ouer parching heate he should hurtâ— the Cattell And yet of both hath departed so much as either the bodies of men maie beare or riping of the fruite require wherefore he concludeth with these words saieng Is he to be thought to be in his right wits that to the Authour giuer of light offer vp the light of Candels and Tapers for a gift CANDELSTICKE Why the Church is likened to a candelsticke ANd the 7. Candlestickes which thou sawest are the 7. churches ¶
sanctifie their spirits which doth set their trust onlie in the redemption promised theÌ„ in Christs blessed bloud this church by Christ is made without spot or wrinkle D. Barnes fol. 313. The Church saith Lyra doth not stand by reason of spirituall power or secular dignitie for many Princes many Popes other inferiour persons haue swarued from the faith wherfore the church doth stand in those persons in whom is the true knowledge and confession of faith and veritie Lyra in Math. Chap. The holie church are we saith Augustine but I do not say are we as who should say we that be héere alonelie that heare me now but as manie as bee héere faithfull christen men in this church the is to say in this citie as manie as be in this regigion as many as be beyonde the sea as manie as be in all the whole world for from the rising of the Sunne vnto the going downe of the same is the name of God praised So is the church our mother August sermo 99. de tempore Saint Paule calleth the church the spouse of Christ for that she ought in all things to giue eare to the voice of the Bridegrome Likewise he calleth the church the piller of the truth for that that she â—aieth hir selfe onlie by the word of God without which word the church were it neuer so beautifull should bée nâ— church The holie church is all they that haue bene and that nowe are and alwaies to the end of the world shall bée a people the which shall endeuour them to know to kéepe the commandements of God dreading ouer all things to offend God and louing and séeking most to please him c. Booke of Mar. 632. The church saith Lambart I doe take for to be all those that GOD hath chosen or predestinate to be inheritours of eternall blisse and saluation whether they be temporall or spirituall king or subiect bishop or deacoâ— father or childe Grecian or Romaine c. Booke of Mar. fol. 1276. Of whom the Church began When Adam and Eue his wife had taken comfort of Gods promises which was that Christ should come of the womans séede to redeeme the world from sinne death and hell then they beléeuing the same stedfastlie in their heartes were the beginning of the true Church Lanquet Whie the Church is holie and Catholike On this consideration saith Saint Austen the Church is holy and Catholike not because it dependeth on Rome or anie other place nor of anie multitude obedient to Rome both which are donatistical but Quia recte credit in Deum because it beléeueth rightly in God I. Bridges fol. 543. The Fathers began to call this true and right teaching the Church of Christ the catholike Church which is as much to saie as vniuersall Augustine to his cosin Seuerinus This is saith he the catholike Church wherevpon it is also called Catholice in Gréeke because it is spred throughout al the world Isichius vpon Leuiticus For the vniuersal Church saith he is Hierusalem the citie of the liuing God which conteineth the Church of the first begotten written in heauen And Gelasius vnto Anastatius the Emperour The same is called saith he the Catholike Church which is by a pure cleane and vndefiled fellowship sequestred from all the vnfaithfull and their successours and companions otherwise there should not be a difference giuen of God but a miserable mingle mangle c. Musculus fol. 258. Cipriane the Bishop and Martyr in his booke De simplicitate Clericorum saith The Church is one which is spread further and further abrode by fertile increase euen as there are manie heames of the Sunne and but one light and manie boughes of a tree yet but one Oke grounded vpon a stedfast roote And where as manie brookes issue out of one spring though the number séeme to be increased by the abundaunce of store yet it is but one at the head Plucke a beame of the Sun from the Gloabe that one once separated is voide of light Breake a bough from the Tree it can bring foorth no fruite Cutte a Brooke from the Springe and béeing cutte of it drieth vp Guen so the Church lightened with Gods light which is spread euerie where neither is the vnitie of the bodie seperated she extendeth hot braunches with plenteous increase throughout all the earth she sendeth out her plentifull riuers all abrode Yet is there but one head and one spring and one mother plentifull with fertile successâ—â— c. Bullinger fol. 841. How the Church is made cleane by Christ. If the feare of God haue deliuered you then are yée trulie deliuered You are washed you are sanctified you are iustified in the name of Iesus Christ and in the spirit of God Of Christ is the Church made faire first she was filthie in sinnes afterward by pardon and grace was she made faire D. Barnes 253. How the Church hath spots and wrinkles in her The whole Church praieth Lorde forgiue vs our sinnes wherefore she hath spottes and wrinkles but by knowing of them her wrinkles are stretched out knowledging her spots be washed awaie The Church continueth in praier that shée might be cleansed by knowledging of her sinnes and as long as we héere liue so standeth it And when euerie man departeth out of this bodie all such sinnes are forgiuen him which ought to be forgiuen him For they be forgiuen by dailie praier and he goeth hence cleansed And the Church of God is laide vp in the treasure of God for golde and by this meanes the Church of God is the treasure of our Lord without spotte or wrinkle Sequitur Let vs praie that God maie forgiue vs and that we maie forgiue our debters séeing it is said And it shall be forgiuen vnto you Wee saie this dailie and dailye we doe this and this thing is done dailie in vs. We are not héere without sinne but we shall depart without sinne D. B. fol. 254. How it is said aright that the Church cannot erre The Church is the pillor and foundation of the truth how then can it erre Wée aunswere brieflie saith Musculus wée doe knowe right well that the Church is the onelie and welbeloued spouse of Christ the kingdome of heauen the it is ruled by the masterie and leading of the holie spirit and that wée bée alwaies taught by his anoninting and that it is the piller and foundation of the truth But these saiengs do perteine not vnto all particuler Churches but vnto that onelie vpright and catholike church which is the communion of the Saints and elect throughout all the worlde which doth beléeue in Christ their Lord and spouse in all ages And touching this ther is no variaunce there is none of vs that saie that the catholike church hath erred in the faith of Christ. For how can it erre when it followeth Christ and walketh not in darknesse but hath the light of
himselfe and in his owne minde being made priuie to euerie thing that he either hath committed or not committed doe either condemne or acquite himself And this reason procéedeth frō God who is both prompt writeth his iudgements in the hearts and mindes of men Bullinger What Saint Paules meaning is by this Hauing the conscience seared with an hot yron ¶ Their dull consciences first waxed hard then after canker and corruption bred therein Last of all it was burnt with an hotte yron so that he meaneth such as haue no conscience Geneua ¶ Whose conscience waxed so hard that there grew an hard fleshlinesse ouer it and so became to haue a Canker in it and now at length required of verie necessitie to be burned with an hot yron ¶ Tindale applieth this place to false Teachers whose consciences being seared be witnesses vnto themselues that for their bellie sake and desire of filthie lucre they hide the truth and stablish lies Tindale CONSECRATION What Consecration is GIuing of thanks vnto God for y◠death of his onlie begotten Son Iesus Christ is the true Consecration Sir I. Cheeke Consecration signifieth the whole action of the Supper and not the turning of the Elements Booke of Mar. fol. 1538. Doctor Redman being sicke at Westminster was among other things asked this question by one Master Wilkes what Consecratio was it is quoth Doctor Redman tota actio in ministring the Sacrament as Christ did institute it All the whole thing done in the mysterie as Christ ordeined it that is Consecatio Thus farre D. Redman CONTEMPT How Contempt is defined COntempt consisteth chiefelie in thrée things for either wée contemne onelie in minde when we despise anie man and their goods or when we doe them anie discommoditie not thereby to séeke our owne gaine but onlie to reioice at their discommoditie or lastlie when we adde words or déedes which haue ignominie or contumelie ioined with them Pet. Mar. vpon Iudic. fol. 166. CONTENTION Of the Contention betweene Paule and Barnabas ¶ Looke Paule CONTINENCIE What Continencie is COntinencie is a vertue or power of the mind receiued from the spirit of God which suppresseth affections and doth not in anie wise permit vnlawfull pleasures This is conuersant and doth shew it selfe in the common and vsuall talke of men in pleasures that are allowed in apparell in buildings and dwelling houses in meate and drinke and in other things also c. Bullinger fol. 237. CORNELIVS How Cornelius was iustified by faith and not by workes COrnelius thy praiers and thine almes are come vp into remembraunce before God c. ¶ The praiers and almes of Cornelius pleased God before he was baptised but without faith God cannot be pleased Cornelius therefore as Bede trulie noteth had faith whereby his praiers and almes pleased God for saith he he came not to faith through workes but to workes through faith The Bible note ¶ Inasmuch as by workes no man can be saued as the psalmist openlie affirmeth In thy sight none that liueth can be iustified And againe If thou looke on our iniquities Lord who shall be able to beare them No christen conscience dare be so hardie as to attribute saluation of this man Cornelius to his praier and fasting for first ye see he was a Gentile vncircumcised not kéeping the lawe nor once thinking thereon and therefore must be iustified by faith that came by hearing the glad tidings preached in Christ and therefore must we looke to the words of Luke in the beginning of this Chapter where he saith that he feared God which thing he could not haue done neither yet haue praied nor giuen almes except he had beléeued For how should he haue called on him on whom he beléeued not Thus are we compelled to ascribe his calling vnto faith out of which these fruites of praier and fasting procéeded speciallie séeing that Saint Paule affirmeth that whatsoeuer is not done of faith the same is sinne The christen then and such as will the Scriptures to be true in all places to expound one texte that another maie agrée with it do right well know that his calling our saluation is fréelie giuen of God for his son Christs sake and not for the deseruing of our workes And because faith can receiue this great and free benefite of God and beléeue it to be true and workes neither can beléeue it neither discerne it therfore it is ascribed vnto faith and not to workes If praier or fasting or the holiest worke vnder heauen could saue Christ had neuer néeded to haue suffered such gréeuous paines but vtterly died in vaine Neither should God fréelie chuse vs but our workes should chuse him Understande therefore that by his workes was he not called but by Faith out of which his workes sprong which faith God freelie gaue him as he calleth and saueth vs all Good workes must we do as this man did and that with all loue and earnestnesse and thereto are we bound and without them can it not be knowen whether we be verie christen or no no more then we can knowe a good Trée to be good and neuer felte his fruite But we maie in no condition ascribe iustification or saluation to them for as saith Christ When ye haue done all ye can doe 〈…〉 ye are vnprofitable seruaunts but to faith which onelie can receiue the benefites of Christ and beléeue that he alone hath deserued forgiuenesse for the sinnes of all the world The Apostles were héere first taught and certified by the holie Ghost of the conuersion of the Gentiles Tindale CORNER STONE ¶ Looke Stone CORRVPTION From whence our corruption commeth ADam was not created in the corruption which is spoken off héere but he purchased it of himselfe For God found all the things to be good which he had made Man therefore who is the excellentest of all creatures was not marred after that fashion till he had withdrawen himselfe from God But when he had once seperated himselfe from the Fountaine of righteousnesse what coulde remaine vnto him but naughtinesse and corruption Thus wée sée from whence all our naughtinesse procéedeth that we ought not to blame God for the vices wherevnto we be subiect and vnder which we be helde prisoners according to the Scripture which saith that wee bée solde vnder simie and become the bonde slaues of Satan Wée must not blame God for this but we must learne to knowe that it is the heritage which we haue from our father Adam and therefore we must take the whole blame to our selues before God c. Cal. vpon Iob. fol. 274. COVETOVSNES What Couetousnesse maketh men to doe COuetousnesse is the roote of all euill 1. Tim. 6. 10. Couetousnesse is Image seruice Col. 3. 5. It maketh men to erre from the faith 1. Tim. 6. 10. It hath no part of the kingdome of Christ and God Ephe. 5. 5. It hardened the heart of Pharao that the faith of the miracles of God could not
of the letters but the Gospell is in the marking of the sentence of Scriptures This sentence approueth Saint Paule saieng thus The kingdome of God is not in worde but in vertue and Dauid saith The voice of the Lorde that is his worde is in vertue And after Dauid saith Through the worde of God the heauens were made And in the spirit of his mouth is all the vertue of them In the booke of Mar. fol. 644. An exposition of this place following For I am not ashamed of the Gospell ¶ The Gospell is that heauenly message which declareth vnto vs yâ— Iesus Christ is the power of God in whom and by whom God doth set foorth vnto the world all his heauenlie treasures that whosoeuer doth beléeue in him whether he be a Romaine or a Iew Gréeke or other he should not perish but haue lyfe euerlasting Sir I. Cheeke Saint Bede affirmeth that in his time and almost a thousand yeares after Christ héere in Britaine Easter was kept after the manner of the East church in the full moone what daie in the wéeke so euer it fell on and not on the Sundaie as wée doe now whereby it is to be collected that the first preachers in this land haue come out froÌ„ the East part of yâ— world where it was so vsed rather then from Rome Petrus Cluniacensis writing to Barnard affirmeth that the Scottes in his time did celebrate their Easter not after the Romaine manner but after the Gréeks And as the sayd Britaines were not vnder the Romaines in the time of this Abbot of Cluniake So neither were they nor would bee vnder the Romaine Legate in the time of Gregorie nor woulde admit anie primacie of the Bishop of Rome to be aboue them Ghildas saith that Ioseph of Aramathia that tooke downe Christ from the crosse béeing sent hether by Philip the Apostle out of Fraunce he beganne to preach the Gospell first in this Realme in the time of Tiberius the Emperour Nicephorus saith that Symon Zelottes about the same time came into this land and did the like Theodoretus sayth that Saint Paule immediatly after his first deliuerie in Rome vnder the Emperour Nero preched the Gospell in this Ilande and in other Countries of the West Tertulian saith of his time that the countries of Britaiâ—e which the Romaines could neuer attaine vnto are now subiâ—ct to Christ. Origen saith the same GOATE How this Goate doth figure Christ. PUtting them vpon the head of the Goat ¶ Héere this Goat is a true signe of Iesus Christ who beareth the sinnes of the people Esay 53. 5. Geneua Why it is called the scape Goate And the other for a scape Goate ¶ In the Hebrew it is called Azazel which some saie is a mountaine néere Sinai whether this Goate was sent but rather is called scape Goate because it was not offered but sent into the desart as verse 21. Geneua GRACE What Grace is BY grace vnderstand the fauour of God and also the gifte of working of the spirit in vs as loue kindnesse patience obedience mercifulnesse despising of worldlie thinges peace concord and such like Tindale The true definition of grace The true definition of Grace and agréeing to the holy scriptures is the free beneuolence of God whereby he counteth vs déere in Christ Iesus and forgiueth vs our sinnes giueth the holie Ghost an vpright life and eternall felicitie by this definition is séene not onlie what we call grace but also by whom we haue it and with all the principall effects thereof Pet. Mar. vpon the Rom. fol. 140. Receiued grace of all Apostleship ¶ Grace is throughout all the Epistles of Paule taken for the fauour and frée mercie of God whereby he saueth vs fréelie without anie desertes or workes of the lawe In like maner peace is taken for the tranquilitie of the conscience being fullie perswaded that through the merites of Christs death and bloud-shedding there is an attonement and peace made betwéene God and vs so that God will no more impute our sinnes vnto vs nor yet condemne vs. Sir I. Cheeke What it is to reiect grace To reiect and refuse the grace of God is to séeke righteousnesse by the law or to deserue grace by our owne righteousnes What difference is betweene grace and gift Grace properlie is Gods fauour beneuolence or kind mind which of his owne selfe without deseruing of vs he beareth vnto vs wherby he was moued inclined to giue Christ vnto vs with all his other gifts of grace Gift is the holie Ghost his working whom he powreth into the hearts of theÌ„ on whom he hath mercie whom he fauoureth Though the gifts of yâ— spirit increase in vs dailie haue not yet the full perfection yea though there remaine in vs yet euill lusts sinne which fight against the spirit as he saith héere in the seauenth Chapter and in the fift to the Galathians and as it was spoken before in the third Chapter of Genesis of the debate betwéene the womans seede and the séede of the Serpent yet neuerthelesse GODS fauour is so greate and so strong ouer vs for Christs sake that wee are counted for full whole and perfect before God For Gods fauour towardes vs diuideth not her selfe increasing a lyttle and little as doe the giftes but receyueth vs whole and altogether in full loue for Christes sake our intercessour and Mediatour And because the giftes of the spirite and the battell betwéene the spirite and euill lustes are begunne in vs alreadie Of this nowe vnderstande thou the. 7. Chapter where Paule accuseth himselfe as a sinner and yet in the 8. Chapter sayth There is no dampnation to them that are in Christ and that because of the spirite and because the gifts of the spirite are begunne Sinners wée are because the flesh is not full killed and mortified Neuerthelesse in as much as we beléeue in Christ and haue the earnest and beginning of the spirite and woulde faine bée perfect GOD is so louing and fauourable vnto vs that he will not looke on such sin neither will count it as sinne but will deale with vs according to our beliefe in Christ and according to his promises which hée hath sworne to vs vntill the sinne bée full slaine in vs and mortified by death Tindale in his Prol. to the Rom. The difference betweene grace and the Lawe Chrisostome noteth certeine diefferences betwéene the Lawe and Grace The Lawe sayth hée setteth â—oorth a Crowne but first requireth workes and battailes Grace first crowneth and afterwarde bringeth vnto the battayle By this hée teacheth that the righteousnesse which is set forth the Lawe is obteined by workes for wée cannot bée iustified by the lawe vnlesse wée haue accomplished all the thinges which are commaunded in the lawe But that other righteousnesse which wée haue by grace through fayth doth first crowne vs with a newe generation and adoption to be the children of
of God the Father and yet not so â— that we must thinke that God the Father is circumscribed as with the forme of man that in thinkinge of him wée call to minde his right or leâ—â— side Or for that that it is sayde the Father sitteth we mayâ— thinke it doâ—e with â—â—wing his knâ—e least wée fall into that faulte of vngodlynâ—sse whereby the Apostle â—urseth them which chaunge the glorye of the incorruptible GOD into the lyâ—â—nesse of a corruptible man For it is not lawfull for a Châ—istian man to sette such an Image of God in the Temple much more wicked it is â—o conceiue it in his heart where the Temple of God 〈…〉 〈…〉 And of the Image which came downe from heauen ¶ They that made Images among the Greekes to the intent to winne the more aduauntage there fained that they were sent from Iupiter forth of Heauen and that they were not mortall nor subiect to death Tindale Antiquitie and the couetousnesse of the Priests brought in this superstition for it is written that the Temple being repaired 7. times this Idoll was neuer chaunged Plin. lib. 16. 40. Byâ—such illusions the world is most easely abused Gene. Of the lmage that Nabuchodonosor set vp Nabuchodonosor made an Image of golde c. ¶ Under pretence of religion and holinesse in making an Image to his Idoll Bel he â—ought his owne ambition and vaine-glory And this declareth that he was not touched with the true feare of God before But that he confessed him on a sodaine motion as the wicked when they are ouercome with the greatnesse of his workes The Greeke Interpreters write that this was done 18. yeares after the dreame and as may appeare the King feared least the Iewes by their Religion should haue altered the state of his Common-wealth and therfore he ment to bring all into one kinde of Religion and so rather sought his owne quietnesse then Gods glorie Geneua Of the Image of Prouocation The Hill Sion was walled about and that Wall which compassed it was called the outwarde Wall About the Temple was there another wall that was called the inward wall which although it were outward from the Temple yet was it inward from the wall which compassed the Hill The space betwéene the inward wal and the Temple was called the Inner Court Therein were many Ports and in the North Port thereof was Ezechiel set for that place was holy and therein did they vse to worship God But with the filthinesse of this hatefull Image of Baal which the Prophet héere calleth the Image of prouocation because it prouoked the Lord to vengeaunce had they defiled it as superstition doth commonly defile euen the most holiest things and such as appeare most godliest T. M. An exposition of this place of Esay The Carpenter or Image caruer c. ¶ Let the Christen héere note how liuely the Prophet painteth out the vanitie of Images For it is to be feared that our superstition concerning such things passeth and excéedeth the superstition of the Iews Once euident it is that the Iewes in our time can in no wise be perswaded to become Christian so long as we fall downe and knéele before Images Their aunswere is that they and we both if we be of God should in no condition doe any thing that openly in so many places be forbidden of God The Turkes and Saracens also mocke vs therefore The honour of God say they and truth it is ought we to séeke and to sticke by his word and neither to adde thereto neither take away neither to swarue to the right hand or to the left but earnestly to stand by that which is commaunded forsake that which is forbidden God graunt vs Christians a better trade and conuersation of liuing then that we shuld with our example be an offence either to Iewe or Saracen an occasion to kéepe them from the faith of Christ and giue the simple eyes to sée and perceiue the falsehoode of the suhtill which for lucre augment their blindnesse exhort them to such superstition So be it T. M. Of the Images called in Latine Colosci These were Images of horrible greatnesse like to towres one of Apollo in the Capitol at Rome was 30. Cubites high Also at Tarentum one made by Lysippus was 40. Cubites high but at Rhodes one of the Sunne excéeding all other was in height 70. Cubites made by Colassis Scholar to Lysippus The thombe of that Image fewe men might fathome It was in making twelue yeares and the charges drew to 300. Talents which amounteth to 43115. pounds Strabo writeth that the Image was of Iupiter and made by Chares Lindius Besides this were an hundred lesse Colosci in Rhodes at Rome were many made of mettall Eliote IMBER DAIES Why the Imber daies were inuented IN the Dist. 76. chap. 1. are added Imber daies or the feasts foure times in the yeare which why they are so deuided scarcely can any man perceiue They recite Hierome vppon Zachary who maketh mention of the fourth moneth fifte seauenth and tenth And they seeme to be moued with a wicked zeale to distribute these Feastes into foure partes of the yeare And these Feastes which the Iewes receiued euery yeare for the calamities which they had suffered the same our men haue made yearely But other haue inuented another cause namely because in these foure times of the yeare Bishops are wont to promote Clearkes vnto the ministerie and orders Wherefore they say that the people ought then most of all to fast and pray that God would gaunt them good Pastors c. Pet. Mar. vpon Iudic. fol. 276. IMMORTALITIE How Immortalitie properly belongeth to God THat is immortall properly which is without beginning without ending all creatures haue a beginning of the which some neuerthelesse are called immortall because they haue no ending as the Angells mans Soule But onely God is properly immortall who speaketh of himselfe I am which is which was which is to come This belongeth to God and to none of his Creatures and to none of the workes of his fingers of which some may truly say that they be and are to come but not that they were because once they were not Ro. Hutchinson From whence the immortalitie of soules proceede It shoulde séeme that man is likened to brute Beastes Yea and he shoulde bée lyke them in verye déede if GOD did not put too his hande For whence commeth the immortalitie of our soules but of a special fauour that God beareth vs. Saint Paule saith That onely God is immortall we then are transitorie we doe nothing els but â—ade awaye and what are our soules Euen the very Angells of Heauen should also be mortall howbeit forasmuch as GOD hath breathed his owne spirite into them they must néedes continue in him It is hée from whence proceedeth immortalitie I saye euen of the Angells And it behooueth vs also on our partes to drawe out of this same Well
office without blaspheming of Christ. Furthermore he hath redéemed vs without the helpe of Saints why shal he not be whole Mediator without Saints redemption is the chiefe act of a Mediatour D Barnes If any man doe sinne we haue an Aduocate by the Father Christ Iesus ¶ Heere is none assigned but Christ Iesus by him haue we onely remission of our sinnes D. Barnes The spirite of God maketh intercession for vs with mightie desires that cannot be expressed with tongue ¶ If the spirite of God make intercession for vs then haue we no néede of other Mediatours for he is able to obtaine all things for vs and hath taken this office on him for vs It were a great rebuke to him that Saints should be set in his steede and ioyned with him in his office as though he were vnsufficient D. Barnes Christ sitteth also on the right hand of the Father the which doth also pray for vs. Héere S. Paule saith That Christ praieth for vs can the Father of heauen denye and thing of his praier Doth not he aske things necessary for vs And as Scripture saith He is our wisedome he is our iustice he is our sanctification and our redemption made of God Now what resteth for Saints to aske What will you desire more then wisdome iustice sanctification and redemption All these hath Christ obteined for vs. D. Barnes Christ saith No man commeth to the Father but by mée ¶ Note these words First he saith No man c. Ergo as many as euer shall come to the Father of heauen be héere conteined Then addeth he But by me héere be all Saints and merites cleane excluded in this word But wherefore it is plaine that whatsoeuer he be that maketh any other Mediatour or goeth about by any meanes seeme it neuer so holy but by Christ onely to come to the Father of Heauen First he dispiseth Christ and if he dispise Christ he dispiseth also the Father which hath allowed him onely to be our Mediatour and waye to him as it is written I am the waye onely to the Father D. Barnes Whatsoeuer you aske in my name the Father shall giue it you â— Marke these words Whatsoeuer and that we should runne to none other he adddeth In my name Héere is nothing excluded but all things be giuen vs fréely and that for his names sake not for no Saints name nor for none of our merites Therefore let vs not run from the swéete promises of our most louing Sauiour Redeemer and onely Mediatour Iesus Christ to Saints for that is an euident token of our infidelitie and that we thinke him vntrue and will not fulfill his promise and make him a lyar D. Barnes Saint Paule saith He meaning the Father of heauen hath giuen his onely sonne for vs how canne it be that he shall not giue all things with him ¶ Marke he saith all things He yâ— saith all things excludeth not the tooth-ake D. B. All good things commeth from the father of light ¶ Héere they make a distinction that God is good onely for his owne nature and Saints are good by receiuing goodnesse of him Aunswere Saints haue no more goodnesse then they haue receiued and that that they receiued was for themselues onelye and canne giue none of it to other for they receiued it for themselues and no more then was necessarie and that but onely of mercye as it is open in Mathewe in the Parable of the fiue wise virgins and the fiue foolish Thus we doe openly against God when we desire anie thing of Saints séeing the Scripture knoweth all good things to come of God onely and that he is the onelye giuer of them All the Prophets and Fathers in all their tribulations cried vnto him as Dauid testifieth of himselfe saieng When I am in trouble I will crye vnto the Lord and hée will helpe me Psal. 120. 1. My helpe is of God that made heauen and earth Psal. 121. 2. Christ also himselfe teaching all creatures to pray biddeth vs not to go to any other but onely to the father of heauen Math. 6. 9. D. Barnes Obiection The Saints must pray for vs and be mediatours to God for vs that by them we may be able to receiue our petition This is Richards opinion De media villa Aunswere This is a great blasphemie to Christs bloud for if Saintes be necessarie to be mediatours for vs then is Christ vnsufficient For Philosophers did neuer put two causes when one was sufficient And if anie thing be giuen vs for Saintes sake then be not all things giuen vs for Christes sake The which is plainly against Saint Paules saieng Rom. 8. 32. God for vs all hath giuen his sonne and shall he not giue vs all things with him D. Barnes An other of his reasons If Saints when they were heere and not confirmed in grace did of their Charitie praye for vs Ergo now must they praye much more séeing they are now confirmed in Charitie Aunswere A reason without Scripture must haue a like aunswere The Saints when they were héere did of their Charitie cloath naked men and féede the hungrie and gaue drinke to the thirstie and visited them that wer in prison Ergo much more now for they be confirmed in Charitie Likewise Saint Paule when he was héere did of his charitie write Epistles and declare the veritie Ergo now must he much more write so that where afore he wrote but one now must he at the least write thrée or els he is not confirmed in Charitie D. Barnes Another like reason Lyke as a man cannot come to the speach of a King but that he must haue certaine Mediators as Dukes Earles and such men as be in fauour betwéene him and the King that may intreate his matter Aunswere Saint Ambrose aunswereth this reason thus Men are wont saith he to vse this miserable excusation that by these things we maye come to God as we maye come to Kings by Earles I aunswere We come vnto the King by the meanes of Dukes Earles because that the King is a man and knoweth not to whome he may commit the Common weale But to God from whom nothing can be hid he knoweth all mens merites we néede no spokes-men nor no Mediator but only a deuoâ—t minde D. Barnes ¶ Looke Saints Mediator IOB His name interpreted SOme interprete this name of Iob to signifie wéeping or wailing And other some take it for an vtter Enemie not such a one as he hateth but such a one as is as it were a white for mâ—n to shoote at Cal. vpon Iob. fol. 2. It is not knowen nor can be gessed in what time Iob liued sauing that it may be perceiued he was of great antiquitie Some of the Iewes haue bene of opinion that Moses was the Authour of his booke But forsomuch as there is no certaintie thereof it is left in suspense Yet it may be well perceiued by the Prophet Ezechiel that
for of iust is deriued Iustice. And to say briefely to be iust is to be cleare sound and vpright according to the degrée condition office person which euery man beareth and to aunswere the same in all pointes without blame Each degrée condition estate and person hath his order and Iustite c. Musc. in his Com. pla fo 421. IVSTIFICATION What is vnderstood by Iustification BY iustifieng vnderstande none other thing then to be reconciled to God and to be restored into his fauour and to haue thy sinnes forgiuen thee As when I say God iustifieth vs vnderstand thereby that God for Christs sake merites and deseruings onely receiueth vs vnto his mercie fauour and grace and forgiuenesse of our sinnes And when I say Christ iustifieth vs vnderstand thereby that Christ onely hath redéemed vs bought vs deliuered vs out of the wrath of God and damnation and hath with his works onely purchased vs the mercie fauour and grace of God and the forgiuenesse of our sinnes And when I say Faith onely iustifieth vnderstand thereby that Faith and trust in the trueth of God and in the mercie promised vs for Christs sake and for his deseruings workes onely doth quiet the conscience and certefie hir that our sinnes be forgiuen and we in the fauour of God Tindale in his Prologue to the Romanes To iustifie is nothing els then to acquite him that was accused from all filthinesse as allowing his innocencie sith therefore God iustifieth vs by the intercession of Christ he doeth acquite vs not by allowaunce of our innocencie but by imputation of righteousnesse that we maye be counted for righteous in Christ which are not righteous in our selues Cal. 3. bo chap. 11. sect 3. This word iustifie in the Latine mens eares is as much to say as to make iust lyke as magnifie to make great and sanctifie to make holy And this sence of this word the Diuine schoolemen like well which they that doe followe them doe yet earnestly stand vnto Augustine also doth in diuers places still expound this word of iustifieng in this sence when he saith Beléeuing in him which iustifieth the wicked that is to say of the wicked doth make godly The Apostle Paule out of whose writings this entraunce of Iustification is principally taken vsed the word of iustifieng not in the sence that the Latine eares doe like but in that sence which the holy Scripture vseth it according to the custome of the holy language in which he was born brought vp and instructed in from his childhood In that language to iustifie is as as much to say as to quite a man of his offence and to pronounce him iust The contrary of it is to condemne a man of naughtinesse and wickednesse c. This word iustifie is not to make one iust which is vniust and wicked but is vsed in euery place for to quite a man of his fault and to pronounce and declare him iust Musc. fol. 222. How we are iustified freely and by Faith onely It is also the cause why Faith is plainly called by S. Paule the Faith of the chosen and for the which Iustification is attributed vnto it that honour is giuen vnto it forsomuch as many doth acknowledge himselfe by the same such as he is of his owne nature to wit a poore and miserable sinner the childe of wrath subiect to death and eternall damnation therefore spoyling himselfe of his owne Iustice and of all trust in his owne workes and merites he doth imbrace Iesus Christ to be cladde with his Iustice to the ende that by it his sinnes may be couered in such sort that they come not to count at the iudgement of God and so that the poore sinner by reputed iust as though he had neuer offended and that because the Iustice of Christ is allowed vnto him Faith as though the same were proper to the man to whom it is allowed Pet. Viret All men are sinners and want the glory of God but they are iustified fréely by his grace through the redemption that is in Christ. ¶ Héere Paule saith We are iustified fréely If there bée any deseruing lesse or more then it is not freely He saith also Of grace if it be any part of workes then it is not of grace for as S. Paule saith Then grace were no grace S. Ambrose saith vpon this place of S. Paule All men are sinners c. They are iustified fréely saith S. Ambrose for they doing nothing nor nothing deseruing alonely by Faith are iustified by the gifte of God Héere Saint Ambrose saith Men working nothing nor nothing deseruing are iustified by Faith onely D. Barnes ¶ Origen vpon the same tâ—xt saith That the Iustification of Faith is alonely sufficient so that a man do beleeue onely he is iustified though there be no woâ—â—â—es â—oke of him at al. By Faith was the théefe iustified without yâ— workes of y◠〈…〉 for yâ— Lord did not aske him what he had done nor looke for any works of him but did accept him onely for confessing of Christ. Wherefore saith Origen a man is iustified by Faith vnto whome as concerning Iustification the works of the law help nothing ¶ Héere it is plaine by Origen that workes doe helpe nothing to Iustification but Faith onely D. Barnes What thing doth purchase Iustification The same thing that purchaseth remission of our sinnes doth also purchase Iustification For Iustification is nothing els but remission of sinnes Now Faith purchaseth vs remission of sinnes Ergo by Faith we are iustified Now that Faith purchaseth remission of sinnes is well proued by the Article of our Faith Credo remissionem peccatorum I beléeue remission of sinnes Now if I haue not this remission for Faith then Faith deceiueth me For I doe beleeue onely because I would haue remission of sinnes What néede we to beléeue remission of sinnes if I may deserue it by workes D. Barnes What the true way of Iustification is The very true way of Iustification is this First commeth God for the loue of Christ Iesus alonely of his méere mercie and giueth vs fréely the gifte of Faith whereby we doe beléeue God and his holy word sticke fast vnto the promises of God and beléeue that though heauen and earth and all that is in them should perish and come to naught yet God shall be founde true in his promise For this faith sake be we the children of God This is not such a Faith as men dreame when they beléeue that there is one God and beléeue that he is eternall beléeue also that he made the world of naught yea and beléeue that the Gospell is true and all things that God speaketh must be true and fulfilled with other such things This is not the Faith that we be iustified by for Diuells and Infidells haue this faith and also we may atteine to these things by the strength of reasonâ— But the Faithâ— that shall iustifie vs must be of another manner
that they were abused of them Marcus ranne away with another mans wife They powre oyle and water vpon the head of the departed hoping so to redeeme them They said that the life and generation of man consisted in 7. starres that Christ suffered not indéede but was so thought and that there was no resurrection of the flesh Epiph. haeres 34. 35. 36. Irenaeus Aug. li. de haeres MARY How Mary the mother of Christ ought not to be worshipped CHrist saith Epiphanius did forme a fashion himselfe of the Uirgin Mary as of the earth who came downe from heauen and being both God and the word did put on flesh of the Uirgin but not that the Uirgin should be worshipped or that he would make hir a God or that we should offer in hir name For he neither did suffer hir to giue or minister Baptime nor to blesse the Apostles neither did he commaund hir to beare rule in the earth but will haue vs to know that he alone is the sanctification and that she is made worthy of the kingdome of heauen Whence doth this rolling Serpent or Dragon come vnto vs Whence are these lewd and wicked councells renued Let Mary be in honour let the Father the Sonne and the holy Ghost be worshipped let no man worship Mary And by by after Let no man eate of the errour which is of the holy Mary Although it be a goodly trée yet is it not for meate to be eaten of Although Mary be most beautiful holy honourable yet she is not appointed to be worshipped let therfore the error of the deceiued cease For neither is Mary a God neither hath she a body from heauen but of the conception of man woman howbeit disposed according to yâ— promise as yâ— coÌ„ception birth of Isaac was And let no man offer in hir name for he that doth it doth cast away his soule Againe let no man raile against hir nor blaspheme yâ— holy Uirgin God forbid for she was not coupled to man neither after the birth nor before the birth of our Sauiour Againe in yâ— same booke Contra Colicidianos these are also his words Indéed the virgin was a virgin honorable but not giuen to vs to be worshipped but rather she doth worship him yâ— tooke his substaunce of hir that is to say of hir flesh Of the painting of hir Image ¶ Looke Painting Wherein Mary was most blessed ¶ Looke Mother of God Of Mary Magdalens loue ¶ Looke Loue. Of Mary the sister of Lazarus It was that Mary that anoynted the Lord with oyntment ¶ Because the Gospell maketh mention of many Maries héere there is a difference put betwéene this Mary the rest namely that it was the very same which anoynted the Lord. And this is put downe héere by anticipation For the Euangelist declareth this anoynting in the Chapter following Therefore there is a great ignoraunce in them which imagine this Mary the sister of Lazarus to be that infamous woman of whome Luke maketh mention in his 7. Chapter The making mention of the oyntment occasioned this error and also because in both places mention is made of Symon in whose house it was done as though it were not manifest that Christ was oftentimes annointed that in diuers places The sinfull woman of whome Luke speaketh of anoynted Christ in Ierusalem wher she dwelt And Mary of Betany did the like in hir towne And the preter tense anoynted which the Euangelist vseth ought not to be referreâ— to the time in the which the same was done but to the time in which he wrote as if he should sayâ— This is that Mary which afterward powred out hir oyntment for the which cause there arose a murmuring among the Disciples c. Marl. vpon Iohn fol. 376. MARIAGE Who ordeined Mariage and how it is honourable in all estates Concerning Mariage we say that it ordeined of God and honourable in all estates as the holy Scripture teacheth So that whosoeuer hath not the gift of continencie that is to say who that feeleth in himselfe such a naturall desire that he may be drawen to euill thoughts is obliged and bound to marry Theodore de Beza Wedlocke or mariage is a perpetuall ioyning together of one man with one woman instituted of God to bring forth fruit and is ordained to auoid lusts forbidden in the scripture They shall be two in one flesh that is to say to please God the Creator of nature to obaie his ordinaunce in that vocation the man not to despise the womankinde but to honoâ—r and loue hir that euerie man should know his owne vessell as the part and parent of mankinde to defend hir to helpe hir and to loue hir Both bringing foorth children teaching them the true knowledge of God that this knowledge of God might be set foorth more plenteously and be conserued vpon earth For this cause also ought wedlocke to be vsed that when men be departed from this societie euery mans dutie is for himselfe gone to leaue after him by iust wedlocke other worshippers of God in his place vpon earth For this intent Abraham Isaac and many ancient olde holy Bishops desired to haue children that they might leaue after them the faithfull kéepers of the heauenly doctrine Mâ—laâ—ctâ—on Matrimonie or wedlocke is a state or a degrée ordeined of God and an office wherein the husband serueth the wife the wife the husband It was ordeined for a remedie to increase the world and for the man to helpe the woman the woman the man with all loue and kindnesse not to signifie any promise that euer I haue heard or read off in the scripture Therefore ought it not to be called a Sacrament It hath a promise that we sinne not in that state if a man receiue his wife as a gifte giuen him of God and the wife hir husband like wise as all manner of meates and drinkes haue a promise that we sinne not if we vse them measurably with thanks-giuing It they cal Matrimonie a Sacrament because the scripture vseth the similitude of matrimonie to expresse the mariage or wedlocke yâ— is betwéene vs and Christ for as a woman though she be neuer so poore yet when she is maried is as rich as hir husband euen so we when we repent beleeue the promises of God in Christ though we be neuer so poore sinners yet are as rich as Christ all his merits are ours with all that he hath If for that cause they call it a Sacrament so will I mustard seed â—euen a net keyes bread wine a thousand other things which Christ the Prophets and all the Scriptureâ— is to expresse the kingdome of heauen and Gods word withall They praise wedlocke with their mouth and say it is an holy thing as it is verely but had leuer be sanctified with an whore then to come within the sanctuary Tindale fol. 144. How eurry man is commaunded to marry that hath not the gift of
the Masse let them read Platina and Polidore Virgil touching the same and ther shall they finde how by whom vpon what occasion and in what processe of time all the parts of the Masse were peeced and set together And that in the space of seauen hundred years surely and with much ado it was made vp at last and brought to some perfection Iewel How the Masse is not a sacrifice propiciatorie It is proued by Saint Paule in his Epistle to the Hebrues that the offring of the Priest in the Masse or the appointing of his ministration at his pleasure to them that be quicke or dead cannot merit or deserue neither to himself nor to them for whō he singeth or saith the remission of their sinnes but y◠such popish doctrine is contrarie to the doctrine of the Gospel iniurious to the sacrifice of Christ. For if onely the death of Christ be the oblation sacrifice and price wherfore our sins be pardoned then the act or ministration of the Priest cannot haue the same office Wherfore it is abhominable blasphemy to giue that office or dignitie to a Priest which perteineth only to Christ or to affirme that the Church néed of any sacrifice as who should say that Christs sacrifice were not sufficient for the remission of our sinnes or else that his sacrifice shoulde hang vppon the sacrifice of a Priest Cranmer MASSILIANI Of the opinions of these Heretikes MAssiliani were idle Monks whom the diuell had possessed they sayd that the body of Christ in the Sacrament did neither good neither harme They said Baptime was to no purpose Lentus Bishop of Melitena draue the théeues out of their dennes the wolues from among the shéepe set the Monastaries on fire Theodoretus li. 4. chap. 11. These heretiks wer called also Euchitae so called because of their continual praieng It is a wonder saith Augustine to heare what a number of praiers they run ouer much like vnto the late mumbling of praiers vpon beads where Christ said pray alwaies S. Paule Pray without intermission which is deuoutly to be taken for euery day they do it too much therfore saith Augustine to be nūbred among heretiks They say when the soule is purged y◠a Sow with her pigs is séene to come out of mans mouth that a visible fire entereth in which burneth not These Euchits did think that it apperteined not vnto Monks to get their liuing with y◠sweat of their browes but to liue idly Epiphanius saith that when Luppicianus the Praetor executed some of them for their lewdnesse they called themselues Martirianos Some of them thought that it was their duetie to worship the diuell least he should hurt them These were called Satiniani If ye called any of them Christ a Patriarke a Prophet or an Angell he would answere that he was They slept like Swine men and women all in one heape August li de haeraes Epi. haer 80. These Massilians were condempned in the generall counsell helde at Ephesus in the time of Theodosius lunior Cyril li. Apologet. MAISTER What the Maisters office is to the Seruaunt Ye Maisters doe vnto your seruaunts that which is iust and right putting away all bitternes and threatnigs knowing that ye also haue a Maister in heauen The Pharesies dissembling in calling Christ Maister Maister we know that thou art true ¶ This is a deceitful dissimulation they are not ashamed of inconstancie by the which they now call him Maister whereas before they blasphemed him saieng that he had the spirit of Belzabub euen so in an other place the Pharesies which were the Maisters of these Ambassadours sayd vnto Christ Maister wée woulde sée a signe of thee And againe Maister this woman was taken in adulterie But they called him Maister whose disciples they would not be for they sayd vnto that begger to whom Christ restored his sight be thou his Disciple for we are Moses Disciples Heere the Prouerbe is fulfilled Such lippes such lettice The Pharesies were dissemblers and hypocrites their Disciples follow them in all points Marl. fo 502. MATHEVV The lyfe of Saint Mathew written by Saint Hierome MAthew which was otherwise also called Leuy being of a publican made an Apostle first of al other cōposed wrote in Iewry the Gospell of Christ in the Hebrew tongue for their behoofe and cause which being of the circumcision had beleeued which Gospell what person did afterwarde translate into Greeke it is not very certeynly knowne But truelye the very Hebrue it selfe is had euen vntil this present day in y◠Librarie of Cae 〈…〉 〈…〉 〈…〉 e which Librarie Pamphilus the martir did with all possible studiousnesse set vp and make And I my selfe also had the same Gospell of Mathew in Hebrewe lent me to coppye it out of the Nazarites which in Beroea a Citie in Syria doe vse the same booke wherein is to be noted and obserued y◠wheresoeuer the Euangelist either in his owne person or else of the person of our Sauiour doth vse any allegations of the olde Testament he doth not followe the authoritie of Septuaginta that is to say of the threescore and ten translaters but of the Hebrue Of the which sort are set forth these two citations heere ensuing Out of Aegypt haue I called my sonne And for a Nazarite shall he be called Erasmus MATRIMONIE ¶ Looke Marriage MEDIATOVR Proues that Iesus Christ is the onely Mediatour betweene God and man ¶ There is one God and one mediatour betwéene God and man which is the man Christ Iesus ¶ If there be but one mediatour as Saint Paule saith there is not then cannot Saints come to make mo then one Saintes cannot be mediatours for other because they haue néede of a mediatour themselues D. Barnes Christ is our mouth wereby we speake vnto the Father our eyes whereby we sée the Father our right hande whereby wée offer our selues to the Father without whose intercession neither we nor all the Saints haue ought to doe with God Ambrose in his booke of Isaac and the soule We haue all things in Christ If thou desire to be cured of thy wounds he is thy Phisition If thou be gréeued with thy sinnes he is thy righteousnesse If thou lacke helpe he is thy strength If thou feare death he is thy lyfe If thou be in darknesse he is light If thou wilt goe into heauen he is thy way If thou séeke meate he is thy nourishment Ambrose in his 4. booke vpon Saint Luke We are reconciled and brought in fauour againe with God through Christ which is the mediatour that of enimies wée might be made sonnes Neither should we be deliuered through him as onely y◠mediatour of God and man Christ Iesus if he were not also God But when Adam was made that is to wit a right man he néeded no mediatour but when as sinnes did separate sunder mankinde farre from God we must be brought in fauour againe with
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
Beza PLANT How this sentence following is expounded EUerie plant which is not of my fathers planting shall bée plucked vp ¶ Some vnderstand this sentence of opinions as if it should haue ben sayd that all the inuentions of men whatsoeuer came not out of the mouth of God must be plucked and rooted out and perish But Christ rather had a respect vnto men so that these words are in effect as if he should haue sayd that it is no meruaile that if the doctrine of saluation were mortiferous and deadly to the reprobate because they are alwayes carried headlong into destruction Wherefore we must vnderstand those to be planted by the hand of God which by his frée adoption are graffed in the trée of lyfe Marl. vpon Math. fol. 336. ¶ Euerie plant c. That is to saye the tradition of man is to bée rooted out by the loue whereof they transgressed the commaundements of the lawe and therefore are they blinde leaders of the blinde promising the way of eternall life which themselues cannot sée And so being blinde themselues and guides of the blinde they tumble into the ditch together I. Bridges fol. 454. All plants c. That is all doctrines that are not grounded on the word of God shall perish Tindale ¶ All they that are not graffed in Iesus Christ by frée adoption and euerie doctrine that is not established by Gods word Geneua ¶ All kindes of religion and doctrine that is not of God shal be plucked vp by the roots onely the word of God shal remaine for euer Sir I. Cheeke PLOVGH By what meanes the plough of Gods word goeth awrie THe kingdome of Christ is a spirituall kingdome which no man can minister well and a temporall kingdome too Because that no man which putteth his hand to the plough and looketh backe is apt for the kingdome of heauen As Christ answered Luke 9. vnto him that woulde haue followed him but would first haue taken leaue of his household If a man put his hand to the plough of Gods word to preach it looke also to worldly businesse his plough will surely go awry And therfore saith Christ vnto an other that would likewise follow him but desired first to goe burie his father let the dead bury the dead but come thou and shew or preach the kingdome of God As who should say he that will preach the kingdome of God which is Christs Gospell truely must haue his heart no where else Tindale POLICRONICON What Policronicon is POlicronicon is as much to saye as a Chronicle of manye times POLIGAMIE What Poligamie is POligamie is when a man hath many wiues or a woman many husbands Bibhan fol. 27. POORE How this place following is vnderstood THe poore yée shall euermore haue with you but mée ye shal not haue ¶ Let good men heare this and not be carefull for this he speaketh of the presence of his body For according to his maiestie according to his prouidence according to his vnspeakable and inuisible grace it is fulfilled that he said I am with you vnto the consummation of the world But according to the flesh that the word receiued according to that he was borne of a virgin according to that he was taken of the Iewes according to that he was nailed to the crosse according to that he was taken downe and lapt in a shroud laide in a graue and rose againe and shewed himselfe In this respect it is true that he sayd ye shall not euermore haue me with you ¶ He speaketh of the presence of his bodie when he saith The poore you shall alwaies haue with you but me shal ye not haue alwaies For in respect of his maiestie of his prouidence and of his vnspeakable grace is that fulfilled which he spake Beholde I am with you alwaies vnto the end of the world But in respect of the flesh which the word tooke vpon it In respect that he was borne of a virgin that he was taken by the Iewes that he was nailed to the crosse that he was wound in a shéet that he was laide into the sepulchre that he was manifested in the resurrection you shall not haue me with you alwaies And why so Because he was conuersaunt as touching his bodelye presence fortie dayes with his Disciples and they accompanieng him but not following him he ascended into heauen and is not héere For there he sitteth at the right hand of the Father And he is héere for he is not gone hence in respect of the presence of his maiestie Bullinger fol. 1096. What the complaint of the poore is He forgetteth not the complaint of the poore ¶ The complaint of the poore is the feruent desire and burning affection wherewith they crie vnto the Lorde and be heard By the poore in the scripture are vnderstood the afflict which féele their néed temptation which sorow and lament that the truth is ouertroden which put no trust at all in any thing that is in this world yea which are despised and forsaken of the world and cleaue onely to the liuing God assured at his hande they shall finde help though the world be neuer so extreme against them And in the next Psalme T. M. How the poore in spirit are blessed Blessed are the poore in spirit ¶ That is to say the rich that haue not their confidence nor consolation in the vanitie of their riches the poore that desiâ—eth not inordinatly to be rich but haue their trust in the liuing God for foode and raiment for all that perteineth either to the bodie or to the soule for theirs is the kingdome of heauen Tindale ¶ None is poore in spirit but he which being humble lowly in his owne eyes trusteth onely to the mercie of God For they which are ouerwhelmed with desperation when they fret fume against God are puffed vp with a lustie proude spirit Marl. vpon Mat. fo 76. ¶ Christ calleth them héere poore which are poore in spirit that is which trust in no worldly thing are forsaken despised of other being poore and contrite of heart which often doe not prosper in the world because they lead a godly lyfe put their whole trust and confidence in God Tindale How the poore receiueth vs into euerlasting Tabernacles That when you haue néede they may receiue you into euerlasting habitations ¶ It is manifest that Christ receiueth the beléeuers into euerlasting habitations for eternall lyfe is GODS gifte by Iesus Christ. And where as it is sayde in this text that the poore shall receiue vs into euerlasting Tabernacles it is meant that they shall be as witnesses and aueâ—chers of our faith Tindale POPE Reasons of the Papists to confirme the Popes supremacie aunswered Their first reasons AS the first begotten in the olde Law was Lord ouer his bretheren euen so because it is euident that Peter was the first begotten of Christ he must be Lord
ouer all the rest supreme head of the whole Church of Christ which thing may be prooued by that that Peter as the chiefe and most worthiest person speaketh alwaies first for them all and amongst the rest hee was alwaies accompted and named first Againe in any ciuill gouernaunce of man where the common wealths be well ordered there is one supreame head which dignitie of order we sée also obserued euen among brute beasts for the Bées haue their king who gouerneth the baser sort of the common people and ouersée them to doe their duties The Cranes haue one chiefe guide whome all the rest doe followe The Shéepe also haue their Shepheard whose voice they know and whom they follow and at whose Commaundement they be Aunswere If the first begotten among the Apostles ought to be Lorde ouer all the rest then forasmuch as Andrew was called before Peter to the office of an Apostle Peter shuld not take the Lordship away from him which of right should haue a better title vnto it But truth it is that Christ is the first begotten among his bretheren and he is onely the Lord of all And the worthinesse of his first begotten which was shadowed in the first begotten of the olde Testament is fulfilled in Christ himselfe Now because the kingdome of Christ is altogether spirituall he may be accounted greater higher more excellent not that is first borne to Christ in this world nor he that is richer or more nobler after the flesh nor he that is better learned but he that excelleth more in godlinesse and hath receiued more light and strength of the holy Ghost And whereas Peter vsed oftentimes to speak first because of his boldnesse yet followeth it not of that that he had authoritie and dominion ouer the rest of the Apostles And where the Bées haue an head and gouernor yet it cannot be that one Bée should gouerne all Bées in the world but onely those that be in the same hiue And one Crane to be guide to xx or xxx Cranes yet it is vnpossible that all the Cranes in the world should followe this one Crane So neither can it be that one Bishoppe can haue the cure of all the soules in the worlde for experience teacheth that when one Shepheard hath the charge of a thousand shéepe it is as much as he is able to doe to féede so many and to order them well If he cannot rule a thousand much lesse can he order 7. or 8. thousand So that by these reasons the Bishop of Rome may be gouernour of all the soules within his owne Diocesse and no further The. 2. reason As the Iewes in the old Testament had by the wil of God one chiefe Priest aboue all other so the Christen men now a dayes must haue one Pope Aunswere The Iewes in those dayes were but a few and all knit and ioyned togethers in one narrow place whereas now the Christians be innumerable and are dispersed throughout the whole world wherefore that thing which according to the will of God was méete for them then that is to say that they should haue one chiefe Priest in earth cannot agrée now with vs in these dayes Nor the high Priesthood of the Iewes shadowed not the high Priesthood of the Bishop of Rome but the high Priesthood of Christ. Wherefore that high Priesthood of the Iewes after a certaine time had an ende Christ is the chiefe Priest not after the order of Aaron but after the order of Melchisedech not of the tribe of Leuy or of the stocke of Aaron but of the Tribe of Iuda and of the stocke of Dauid He was not chosen as other chiefe Priests be chosen of other Priests who doe not alwaies chuse the best but he was chosen of his eternall and heauenly father when he sayd Thou art my sonne this day haue I begotten thée And the other chiefe Priests were annointed with a materiall Oyle but Christ was annoynted with y◠holy ghost And they had on such garments as Moses appointed by Gods commaundement but the apparel of Christ was the whole company of vertues They offered incense and brute beastes but Christ offered himselfe vpon the Crosse. They entred into the Holy of the holiest but Christ entred into Heauen and sitteth now at the right hand of the eternall father c. So that Christ was chiefe Priest after the order of Melchisedech which was much more excellent then was the order of Aaron Bar. Ochin The. 3. reason Unto thée will I giue the keyes of the kingdome of heauen◠and whatsoeuer thou bindest in earth shall be bound in Heauen c. Loe saith he in that he saith whatsoeuer thou bindest in earth he excepteth nothing therefore I may make lawes and binde both King and Emperour Aunswere When Christ as he had no worldly kingdome euen so hée spake of no worldly binding but of binding of sinners Christ gaue his Disciples the keye of the knowledge of the Lawe of God to binde all sinners and the keye of the promise to loose all that repent and to let them into the mercie that is layed vp for vs in Christ. Tindale The. 4. reason All power is giuen me in heauen and earth goe ye therefore and teach all Nations baptising them in the name of the Father and of the Sonne and of the Holy Ghost teaching them to kéepe all that I commaund you and behold I am with you vnto the worlds ende Loe saith the Pope Christ hath all power in heauen and earth without exception therefore all power is mine I am aboue all Kings and Emperours in temporall iurisdiction they but my seruaunts to kisse nor my féete onely but my N. also if I list not to haue them stoope so low Tindale Aunswere When Christ as I said because he had no temporall kingdome euen so he ment of no temporall power but of power to saue sinners which the processe of the text declareth by that he saith Goe ye therefore teach and baptise that is preach this power to all Nations wash them of their sins through faith in the promises made in my bloud Tindale The. 5. reason The Priesthood being translated the law must néedes be translated also c. Now saith y◠Pope y◠priesthood is translated vnto me wherefore it pertaineth vnto me to make lawes and to binde euery man Tindale Aunswere The Epistle meaneth no such thing but proueth euidently that the Ceremonies of Moses must cease For the Priest of the olde Testament must néedes haue bene of the Tribe of Leuy as Aaron was whose dutie for euer was the offering of Sacrifices Wherefore when that Priesthoode ceased the Sacrifices and ceremonies ceased also Now that Priesthood ceased in Christ which was a Priest of the order of Melchisedech and not of the order of Aaron for then he must haue bene of the Tribe of Leui and that he was not but of the Tribe of Iuda and of the séede of Dauid Wherefore
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
not that the Lord there speaketh of the fault of sinne Now if it be so what is that to their Purgatory forasmuch as by their opinion y◠paine is ther suffered of those sins whereof they deny not the fault to be forgiuen in this present lyfe But that they may no more carpe against vs they shall haue yet a plainer solution When the Lord meant to cut off all hope of pardon from so hainous wickednesse he thought it not inough to say that it should neuer be forgiuen but the more to amplifie it he vsed a diuision wherin he comprehended both the iudgement that euery mans conscience féeleth in this life and the last iudgement that shall be pronounced at the resurrection As though he shoulde haue sayde Beware ye of malitious rebellion as of most present damnation for he that of set purpose shall endeuour to quench the light of the holy Ghost shall not obeteine pardon neither in this lyfe which is giuen to sinners for their conuersion nor in the last day when the lambes shall be seuered by the Angels of God from the Goates and the kingdome of heauen shall bée cleansed from al offences Then they bring forth also that parable of Mathew Agrée with thine aduersarie least he delyuer thée to the Iudge and the Iudge to the Sergeant and the Sergeant to the prison from whence thou shalt not gette forth vntill thou haue paide the vttermost farthing If in this place the Iudge doe signifie God and the aduersarie plaintiue the Diuell the Sergeant the Angell and the prison Purgatory I will gladly yéeld vnto them But if it bée euident to all men that Christ meant there to shew into how many daungers mischifes they cast themselues y◠had rather obstinatly pursue the extremitie of the lawe then deale according to equitie and good right to the end to exhort his Disciples the more earnestly to agrée with equitie where then I pray you shall Purgatory be found Cal. in his Inst. 3. b. cha 5. Sect. 7. How Purgatorie came from the Heathen As for the fansie of Purgatory it sprang first from the heathen and was receiued among them in that time of darknesse long before the comming of CHRIST as it maye plainely appeare by Plato and Virgil in whome ye shall finde described at large the whole common weale and all the orders and degrées of Purgatory Saint Austen sayth the olde Heathen Romanes had a sacrifice which they called Sacrum Purgatorium a Purgatory sacrifice Iewel 300. An Argument of Purgatory It is impossible that remission or purging from sins shuld be made without bloud Paule to the Hebrues But in Purgatory ther is no bloud but fire Ergo in purgatory it is impossible that remission or purging from sinnes should be made Obiection Purgatory is good to feare men from sinne Aunswere Christ and his Apostles thought hell fire inough yet besides the fleshly imagination cannot stande with Gods word what great feare can there be of that terrible fire which thou maist quench almost for thrée halfe pence How our sinnes are onely purged by Christ. By his owne person he hath purged our sinnes ¶ These words by his owne person haue an Emphasis or vehemencie which driueth away all sacrificing Priests from such office of sacrificing séeing that which he hath done by himselfe he hath not left to be perfected by other so that the purging of our sins may more truely be thought done past then a thing to come and to be done Latimer Doctor Readmans opinion of Purgatory Being asked what his opinion was concerning Purgatory and what the Schoolemen iudged thereof he aunswered that the subtill reasons of the Schoolemen concerning Purgatorie séemed to him to be no lesse vaine and friuolous then disagréeing from the truth Adding thereto that when we be rapt vp to the clowdes to méete Christ comming to iudgement with a great number of Angels in all glorie maiestie then euerie one shall be purged with fire as it is written The fire shall goe before him and shall flame round about his enimies and the fire shall burne in sight and round about him shall be a greate tempest saieng that diuerse of the olde writers approued this his sentence concerning Purgatory Booke of Mar. fol. 1540. PVRPLE AND LINNEN WHich was clothed in Purple Linnen ¶ Uery gorgeously and sumptuously for Purple garments were costly and this fine linnen which was a kinde of linnen that came out of Achaia was deare as golde Beza PVTTING ON OF HANDS Looke Laieng on of hands Queene of Heauen Who it was they called the Queene of Heauen AND the women kneded dough to make cakes to the Quéene of heuen That is they sacrifice to the Sunne Moone and starres whom they called the Quéene of heauen Geneua As to burne incense to the Quéene of heauen c. It séemeth that the Papists gathered of this place their Salua Regina Regina coeliletare Calling the virgin Mary Quéene of heauen so of the blessed virgin and mother of our sauiour Christ made an Idoll For heere the Prophet condempneth their Idolatrie Read the fourth of Kings chap. 21. verse 5. Epiphanius saith Ne quis comedat de errore c. Let no man eate of this errour touching S. Mary For though the trée be faire yet is not this fruit to be eaten Although Mary be beautifull holy honorable yet in she not to be adored But these women worshipping S. Mary renue again y◠sacrifice of wine mingled in the honour of the Goddesse Fortuna prepare a table for the diuell not for God as it is written in the Scriptures they are fed with the meat of wickednesse And againe Their women boult flowre and the children gather stickes to make fine Cakes in the honour of Queene of Heauen Therefore let such women be rebuked by the Prophet Ieremy and let them trouble no more the worlde and let them not say we worshippe the Quéene of Heauen Iewel fol. 313. QVESTIONS AS touching Questions Saint Paule saith to Timothy thus In these things I would haue thée confirmed these be good and profitable for men but foolish questions and questions of vanities those shunne for they vnprofitable and vaine Of good questious Naaman asked Elias the Prophet whether if his maister should goe vp to the Idols Temple and worship he might do so or no. The Eunuchus asked Philip the exposition of these words He was lead as a shéepe to the slaughter Act. 8. 23. Esay 52. 7. Iohn asked this question Art thou he that shall come or shal we looke for an other Mary asked this question How can these things be done vnto me sith I haue no knowledge of man Thomas asked this question Lord tell vs the way that is Lord what is the way Peter asked this question Lord whether shall we goe Thou hast the words of eternall life Nichodemus asked this question
How can a man be borne in his age Againe How can those things be done Of vaine questions The Serpent moued this vaine question why hath God forbidden you to eate of the Trée of knowledge of good and euill The Apostles asked this vaine question Lord when wilt thou restore the kingdome of Israel whom Christ controlleth It is not yours to know times or the moment of times Peter asked this vaine question of his fellow Iohn Lorde what shall this Iohn doe The Saduces moued this vaine question Lord if a woman haue 7. husbands who shall be her husband in the latter day This man moued a question why men and Angels were not made both of one mattere This man asked this question whether God be alone or hath mo Gods with him This man moued a question whether the Church can be in any other place then in Africke This man asked a question whether the virgin Mary were corrupted in bringing forth her sonne This man moued this question whether that when a man is purged with Baptime an hog goe forth at his mouth or no This man asked this question whether the word were changed into bones flesh or haire or no This man moued a question whether the holy Ghost doe wéepe in men as he doth speake in men This man moued this question whether the world be made of the diuell because it is an euill world This man moued this question whether the holy Ghost may be commaunded by the Sonne This man moued this question whether a man may professe both Iudisme and Christianisme This man moued this question whether that by frée will a man may catch the kingdome of heauen This man moued this question whether the honour of Christs diuinitie were giuen him of duetie or no This man asked a question whether a sinner ought to be baptised Because it is sayd the oyle of a sinner shall not fasten thine hand This man asked this question whether a mans soule deserued to sinne before it did sinne c. Of foolish questions of Schoolemen Whether there were any instant in the generation of God the second person Whether in Christ there be mo â—aluations then one Whether God the Father hath the Sonne Whether Christ might possible haue taken vppon him the likenesse of an Asse of a woman of a féend or of a Goord How that Goord should haue preached done miracles or haue hanged vpon the Crosse. And what Peter should haue conâ—ecrated if he had consecrated what time Christs body hang vpon the crosse Or whether Christ being so transformed into a Goord he might at the same time be called man also Whether after the resurrection men doe eate and drinke or no Whether it be lesse sinne to slaye a thousand men then once on the Sabboth or Sunday to â—lout a poore mans shooe Whether mens soules be bred within them or come from without into them What yeare Christ will come vnto his iudgement Whether the Starre that did shine to the wise men at the birth of Christ were a Starre or an Angell Whether a Mouse canne eate Christes bodye or no And if shée doe eate it what daunger canne bee leuied vppon her head These and such like bée fonde and foolish questions Rabbi What this word Rabbi doth signifie AND to bée called Rabbi ¶ This word Rab signifieth one that is aboue his fellowes and is as good as a number of them And we may sée by the repeating of it how proude a title it was Now they were called Rabbi which by laieng on of handes were vttered and declared to the world to be wise men Theo. Beza ¶ Christ forbiddeth not to giue iust honour to magistrates maisters but condempneth ambition and superioritie ouer our brothers fayth which office apperteineth vnto Christ. Geneua ¶ The chiefe purpose of Christ in this place is to teach vs not so to depend vpon men as though it were not lawfull to breake their decrees or to decline from their authoritie for there is one onely Father Lorde Maister to whome wée are so bounde that by no meanes we may decline at any time from his precepts D. Whitegift They sayde vnto him Rabbi ¶ The name of Rabbi was common to great men and such as were of honour and great calling But héere the Euangelist sheweth an other vse of this worde in his time namely that Doctours and interpreters of the worde of God were saluted with this name although therefore as yet they knewe not Christ to be the onely maister of his Church yet notwithstanding they béeing moued with the title that Iohn gaue vnto him they do count him as a Prophet and a teacher which is the first steppe to aptnesse to be taught Marl. vpon Iohn fol. 34. RACHA What the word Racha doth signifie RAcha is a reprochfull worde of Hebrewe and signifieth Thistles or Brambles Finallye it is a rebukefull worde signifieng the extremitie of the person that speaketh it ¶ It signifieth in the Sirians tongue an idle braine and is spoken in contempt Geneua ¶ Chrisostome sayth that it is a worde of the Sirians speach by which is shewed that the minde is moued to anger But vnder this worde foole doth Saint Austen and Chrisostome vnderstand all manner of iniury opprobrious spitefull wordes Tindale ¶ This worde Racha in English signifieth ill or affliction Christ meaneth there that he onely is not a murtherer that by hand killeth his brother but also hee that curseth or desireth euill to his neighbour as those doe that bid the Pestilence the Feuer quartaine Saint Antonies euill or such other execrations and should be punished as heretikes and blasphemers of God as ye may read Leuit. 20. 9. Gen. 27. 29. 1. Cor. 5. 5. Such euill sayers hath no part in the kingdome of God He that calleth his brother foole that is to say contemne him mocking or as men call it now a daies flowting or lowting committeth such murther as is worthy hell fire and eternall dampnation the which vice is reprehended Psal. 56. And was so abhorred of the Gentiles that manye would rather suffer death then susteine the slaunder of a pestilent tongue C ham that cursed his Father Gen. 9. The Philistines that counted Sampson for a foole Iudic. 16. Michol that lowted Dauid her husband 2. Reg. 6. The Ammonites the contemned Dauids ambassadours 1. Reg. 10. The Boies that mocked Elizeus the Prophet God punished the same with death more cruell then the magistrates doe punish murtherers Whooper RACHEL The opening of this place following RAchel wéeping for her children c. ¶ To declare the greatnesse of Gods mercie in deliuering the Iewes he sheweth them that they were lyke to the Beniamites or Israelites that is vtterly destroied and carried awaye insomuch that if Rachel the mother of Beniamin coulde haue risen
how God worketh in the outward visible sacrament but his meruailous worke is in the worthy receiuers of the sacraments The wonderful worke of God is not in the water which onely washeth the body but God by his omnipotent power worketh wonderfully in the receiuers therof scouring washing and making them cleane inwardly as it were new men and celestiall creatures This haue all olde Authors wondred at this wonder passeth the capacitie of all mens wits how damnation is turned into saluation and of the sonne of the Diuell condemned into hell is made the sonne of God an inheritour of heauen This wonderfull worke of God all men may meruaile and wonder at but no creature is able sufficiently to comprehend it And as this is wondred at in the sacrament of Baptime how he that was subiect to death receiueth lyfe by Christ and his holy spirite so is this wondred at in the sacrament of Christs holy Table how the same lyfe is continued and endured for euer by continual feeding of Christs flesh and his bloud And these wonderfull workes of God toward vs we be taught by Gods hoâ—y word and his sacraments of bread wine water and yet be not these wonderfull workes of God in the Sacraments but in vs. Cranmer fol. 74. How the sacrament may be poysoned Pope Victor the third was poysoned in the Sacrament The Emperour Henry the seuenth was poysoned by a Dominike Frier named Barnardmus de monte policiano in receiuing the sacrament and yet may it be none other substance but the body and bloud of our Sauiour Christ God and man where if he had bene man they had poysoned him first but if he hadde bene God he would first haue espyed their poyson because hée cannot be deceiued And because he cannot deceiue he would not haue poysoned the Emperour who mistrusted nothing A. G. How the Sacrament was cast into the fire and burnt This wicked Pope Heldibrand sought by all meanes how he might destroy Henry the Emperour and on a time demaunded of the Sacrament of Christs body as the Heathen vse to doe of their Idolls what successe he should haue against him And because the sacrament spake not gaue him no aunswere he threw it into the fire maugrie all the Eardinalls that were about him said to the sacrament most blasphemously Could the Idoll gods of yâ— Heathen giue theÌ„ answere of their successe and canst not thou tell me How there is but two sacraments ¶ Looke Two When the sacrament was forbidden to be ministred in both kinds The sacrament was forbidden to be giuen in both yâ— formes vnto lay men in the generall Councell at Constaunce which was in the yere of our Lord. 1415. The words of the Councell Although Christ after supper ordeined this worshipfull Sacrament and gaue it vnder both the formes of bread and wine to his Disciples yet that notwithstanding the authoritie of the holy Canous and the laudable and approued custome of the Church hath ordâ—ined that the lay men should not receiue it Sacraments of the Elders compared to ours Chrisostome bringeth a very apt similitude in his Homely which he made vpon these words of Paule Our Fathers were baptised into Moses And in his vii Homely vpon the Epistle to the Hebrues Paintâ—rs saith he when they intend to 〈…〉 a King first draw out the proportion vpon a table with shadows and darke colours but yet in such sort that a man may by that deliniation although it be some what obscure easely perceiue that the Image of a King is there painted and harsemen Chariots such other like things which things are not yet straight way known of all men But afterward when the Painter hath layed on fresh colours and hath finished the worke those things which before by those first lines appered scarce begon and rude are now manifestly and opresly perceiued Such saith he were the sacraments of the Elders if they be compared with ours By these words it is manifest that Chrisostome was of yâ— opâ—nion that one and the selfe same thing is represented in our sacraments and in the sacraments of Elders although in theirs more obscurely and in ours more manifestly Pet. Mar. vpon the Rom. fol. 82. SACRIFICE What a Sacrifice is A Sacrifice is a voluntary action wherein we worship God and offer vnto him somewhat wherby we testifie his chiefe dignitie and dominion and our seruitude and submission towardes him Pet. Mart. vpon the Romanâ—s fol. 411. Againe A sacrifice saith he is a voluntary and a religious action instituted of God to offer vnto him our things vnto his glory and that thereby we may with a straighter â—and be coupled vnto him in holy societie To this definition of sacrifices must be added a perticipation Certaine sacrifices are propiciatorie and other of thankes giuing By the first kinde God is made mercifull vnto vs by the power and iust merite thereof but of this sort we haue but onely one forasmuch as onely by the death of Christ the eternall Father is neconciled vnto vs and by the merites of this one onely Oblation the sinnes of the elect are forgiuen but in the other kinde of sacrifice wée giue thankes vnto God we celebrate his name to our power wée obey his will Pet Mar. vpon Iudic. fol 63. Of two manner of sacrifices The sacrifice of reconciliation or redemption is to delyuer sinners from the wrath of God which doeth onely pertaine to our Sauiour Iesus Christ whereof all the Leuiticall sacrifices were but shadowes signes The Sacrifice of praise or thanks giuing is all the workes of the faithful wherewith they praise and laud God and labour to be ioined with him c. S. Austen himselfe doth expound it August lib. 10. de ciuita Dei cap. 6. I. Veron One kinde of sacrifice there is which is called a propiciatory or mercifull sacrifice that is to say such a sacrifice as pacifieth Gods wrath and indignation and obtaineth mercie and forgiuenesse for all our sinnes and is the raunsome of our redemption from euerlasting damnation And although in yâ— olde Testament there were certaine sacrifices called by that name yet in very deede there is but one such sacrifice whereby our sinnes be pardoned and Gods mercie and fauour obtained which is the death of the Sonne of God our Lorde Iesus Christ nor neuer was any other sacrifice propiciatory at anye time nor neuer shall be This is the honour glory of this our high Priest wherein he admitteth neither partner nor successour For by his one obsation he satisfied his father for all mens sinnes and reconâ—iled mankinde vnto his grace and fauour And whosoeuer depriue him of this honour and goe about to take it to themselues they be very Antichrists and most arrogant 〈…〉 phemers against God and against his Sonne Iesus Christ whome hee hath sent Another sacrifice there is which doeth not reconcile vâ— vnto God but is made of them
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
béeing receiued Christ departeth For there is no agréement betwéene Christ and Behal Marl. vpon Iohn fol. 441. How the standing of Satan among the Angels is to be vnderstood And Satan also came among them ¶ It is not so to be vnderstood that Satan wound himselfe in as though he had bene of the company and order of the Angells but it is to shewe vs that he is vnder Gods obeysaunce as well as the Angells howbeit that it is in a farre other qualitie For the Holy ghost nameth him aduersarie whereas the Angels be called the children of God to signifie vnto vs that the Angells â—â—e â—bey with their good will and that they be willing seruants whereas Satan is inforced so as there is nothing but necessitie and constraint in him Cal. vpon Iob. fol. 16. When the seruaunts of God came and stoode before the Lord Satan came also among them ¶ Thinke not that God sometime appeareth to the Angells and sometime not for the good Angels do alwaies see the face of God neither communeth God either with the Angels or with the Diuel with bodely speach but the holy ghost in the scripture speketh many things vnto vs according to our féeling and vseth a manner of speaking familiar vnto vs attributing appearing speaking enquiring and aunswering to God and to Angells which thing man onely vseth to the intent that we thereby may the easlier perceiue his meaning The comming of the Angells héere is none other thing then to giue accompts of the office enioyned them which they giue knowing that God seeth with what trust they did it and to giue thankes and waite for their reward They came saith Origen honouring magnifieng praising giuing thankes Of Satan also writeth he thus He came neither with gooing too or comming in but he came in thought counsell and most wicked desire to accuse the righteous before God his thought and desire are taken for a comming The Diuell then is counted to haue come into the sight of God not that the most wicked came indeede in the sight of the good God but because his cruell and most wicked thoughts came into the sight of God And thus euen now a dayes also commeth the Diuell with them into the sight of God in that he daily accuseth findeth faults persecuteth and troubleth the godly T. M. ¶ This declareth that although Satan be aduersarye vnto God yet is he compelled to obey him and doe him all homage without whose permission and appointment he can do nothing Geneua Of the man that Paule deliuered to Satan what it meaneth To deliuer him to Satan ¶ To deliuer to Satan is 〈…〉 banish a man from the Congregation of the faithfull which is the mysticall body of Christ. Ye shall vnderstand that there vs but two Kingdomes that is to say the Kingdome of Christ which is the Church or Congregation of the faithfull and the Kingdome of Satan Whosoeuer then is a rotten member cut off from the body of Christ he is immediately receiued into the kingdome of the Diuell as though he were delyuered vp vnto Satan and that ought to be done to the intent that carnal and fleshly wisdome hautines of minde may be ther-through abated Sir I. Cheeke ¶ Which is to be as an Heathen man and Publican For being wounded with shame and sorrow his flesh or olde man should dye and the spirit or new man shall remaine alyue and enioye the victorye in that daye when the Lord shall iudge the quicke and the dead 1. Pet. 4. 6. Geneua How Peter is called Satan Get thée behinde me Satan ¶ The Hebrues call him Satan that is to say an aduersarie whom the Grecians call Diabolos that is to say slaunderer or tempter But it is spoken of them that either of mallice as Iudas Iohn 6. 70. or of lyghtnes and pride resist the will of God Beza ¶ Which words signifieth an aduersarie who resisteth the wil of God either of mallice as did Iudas or of rashnesse and arrogancie as Peter did Geneua ¶ We ought to rebuke sharply all them that goe about to pluck vs away from the obedience that we owe vnto God and to his word Sir I. Cheeke How Satan can do no more then God permitteth him Go then went they out departed into the Heard of Swine ¶ Satan the diuel can do no more then God doth permit suffer him no not so much as to enter into a filthie hog we are much better then many Hogges before God if we cleaue vnto his sonne by faith Sir I. Cheeke How Satan entered into Iudas And after the soppe Satan entered into him ¶ He was entered into him before as this Euange list affirmeth in the beginning of this Chapter verse 2. but now began he more to inforce his strength and more openly to shewe himselfe In like manner as the Apostles had the Holy Ghost before Christs resurrection when they beléeued in him when they confessed him to be the Sonne of God but they euidently receiued him when Christ was ascended Act. 2. Tindale Of the binding vp and loosing againe of Satan And I saw an Angell descending from heauen hauing a key of the bottomlesse Pit a great chaine in his hand he tooke the Dragon the old Serpent which is the Diuell Satanas bound him for a thousand yeares and put him in the bottomles dungeon shut him vp signed him with his seale that hée should no more seduce the Gentiles till a thousand yeres were expired and after that he must be loosed againe for a litle shew of time And I saw seates and they sate vpon them and iudgement was giuen vnto them and the soules I sawe of them which were beheaded for the testimonie of Iesus ¶ By these words of the Reuelation héere recited three special times are to be noted First the being abroad of Satan to deceiue the world Second the binding vp of him Thirdly the loosing out of him againe after a thousand yeres consumate for a time Concerning the interpretation of which times I sée the common opinion of many to be deceiued by ignoraunce of Histories and state of things done in the Church supposing that the comming vp of Satan for a thousand yeares spoken of in the Reuelation was ment from the time of Christ our Lord. Wherein I graunt that spiritually the strength dominion of Satan in accusing and condemning vs for sinne was cast downe at the passion and by the passion of Christ our Sauiour and locked vp not onely for a thousand yeare but for euer and euer Albeit as touching his malitious hatred and fury of that Serpent against the outward bodyes of Christs poore Saints which is the héele of Christ to afflict and torment the Church outwardly that I iudge to bée meant in the Reuelation of Saint Iohn not to bée restrayned till the ceasing of those terrible persecutions of the Primitiue Church At which time it pleased God to pittie
man may there choose a conuenient remedie for his disease Basil vpon the first Psal. I. Northbrooke In the word of God is plentie for the strong man to eate there is inough for the childe to sucke There is also milke to drinke wherwith the tender infants of the faithfull be nourished and strong meats wherwith the lustie youth of them that is perfect may receiue the spirituall increasement of holy vertue Fulgentius in his Sermon of the confessours I. Northb. Nothing can deceiue them that search the holy Scriptures for that is the candle whereby the theefe is spied Theophilactus of Lazarus I. N. The Scripture is a flud wherin the little lambe may wade and the great Olyphant may swimme Gregorie in his Epistle to Leonard I. N. The Scriptures are easie to the slaue to the husbandman to the childe and to him that may séeme to be verye simple of vnderstanding Chrisost. in his first Homil. vpon Mat. How Christ and the Church are learned in the Scriptures In the Scriptures we haue learned Christ In the Scriptures we haue learned the Church These Scriptures wée haue commonlye and why doe wee not commonlye retaine both Christ and the Church in them August Epist. 166. Against them that finde fault that the Scriptures be darke The holy spirit hath so nobly and wholesomely tempered the holy Scriptures that he might with the easie places of it serue the greedy hunger of men and with the dark places to take away the loathsomenesse For there is no point almost found in the darknesse of it which is not plainely spoken in some other place Whereby saith Musculus it is manifest inough that if any thing be spoken darkly in some place of the Scriptures the light of it must be sought ought of those places where the matter is more plainly expressed c. Mus. fol. 151. Where things are more plainely vttered in the Scriptures there must we learne how they are to be vnderstood in darke places August li. 83. quest Let vs come saith Chrisostome to the leuell and marke of the holy Scripture which doth expound it selfe And by and by after The sacred Scripture expoundeth himselfe and suffereth not the hearer for to erre Chrisostom in his 2. chap. Gen. Homil. 13. In the Scriptures are all things needfull for our saluation The holy Scriptures béeing inspired from God are sufficient to all instructions of truth Athanasius against the Gentiles Not all things the the Lord Iesus did are written as the Euangelist witnesseth For the Lord both did sayd many things that are not written but these were chosen out to be written which séemed sufficient for the saluation of the vnbeleeuers Augustin to the Bre. in the wildernesse in his 49. treatise vppon Iohn Whatsoeuer is required for our saluation is already conteined in the holy Scriptures He that is ignoraunt shall finde there what he may learne He that is stubburne and a sinner may finde there scourges of the iudgement to come the which he may feare He that is troubled may finde ioyes and promises of euerâ—asting lyfe through the beholding of which he may be stirred to good works Chrisost. in his 19. Homil. vpon Math. Reade the Scriptures wherein ye shall finde fully what is to be followed and what is to be auoided not all thinges that our Lorde Iesus did are written c. As before is sayd Augustine to the brethren in c. For as much as Christ himselfe hath not reuealed these things which of vs will saye they bée these or these For who is there either so vaine or so rash who notwithstanding hée speaketh the truth to whome he lysteth and what he lyâ—teth will affirme without anye testimonie of the Scriptures that these be the things that the Lord would not then open Augustine in the. 96. treatise vpon Iohn If there be anie thing néedfull to be knowne or not to bâ—e knowne we shall learne it by the holy Scriptures if we shall néed to report a falsehood we shal fetch it out from thence if to be corrected to be chastened to be exhorted or comforted to be short if ought lacke that ought to be taught or learned we shall also learne it out of the same Scriptures Chrisost. vpon the. 2. of Tim. the 3. chap. Lyke as in a Merchaunts ship are carried diuerse things necessarie for mans lyfe So in the Scriptures are conteined all things néedfull to saluation Lyra vpon the last chap. of the Prouerbs How holy Scripture is to be read Now to the intent that the reading of holy Scripture may be to our profite we must applye our selues to it not onelye thankfully and reuerently but also with great sobernesse and pure affection ioyning prayer therevnto also For God reuealeth his mysteries out of heauen Dan. 2. 18. He giueth vnderstanding to the lyttle ones Psal. 119. 130. according also as Christ teacheth Mat. 12. 25. Notwithstanding for as much as it is not giuen to all men to read holy writ ther is expresse mention made of hearing which ingendereth faith by the effectuall working of yâ— holy Ghost in mens harts for fayth commeth by hearing and hearing by the word of God Rom. 10. 27. Marl. vpon the Apoc. fol. 6. ¶ Looke Search Of the ignoraunce and knowledge of Scriptures Ignoraunce of the Scriptures sayth Saint Hierome is the mother and cause of errours And in an other place he saith the knowledge of the Scriptures is the food of euerlasting life Hierom. in the. 23. of Math. How by the Scriptures all doubts are tried Consider in what daunger they be that haue no care to read the holy Scriptures for by the same Scriptures only the iudgement of this triall must be allowed Origen in his â—0 boo 16. chap. to the Rom. Neuer moue question héereof but onely learne of the holy Scriptures For the onely proues that ye shall there finde are sufficient to proue the Godhead of the holy God We must needes call to witnesse the holy Scriptures for our iudgements and expositions without these witnesses they carrie no credit Origen in his first Homely vpon Ieremy We must read the Scriptures with all dilligence and bée occupied in the lawe of the Lord both day night yâ— we may become perfect exchangers be able rightly to discerne what money is lawfull and what is counterfait Hierom. in his 3. b. and. 5. chap. to the Ephe. I require the voice of the shepheard read me this matter out of the Prophets read me out of the Psalmes read it out of the lawe read it out of the Gospels read it out of the Apostles August in his booke of Pastors the. 14. chap. Neither will I alleadge the Councell of Nice against you nor shall you alleadge the Councell of Arminium against mée By the authoritie of Scriptures let vs weigh matter with matter cause with cause
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.
shall saue his lyfe his soule that is his life shall be vnto him as a pray because he should vtterly haue lost it if hée had bidden in Hierosalem and by flieng to the Chaldees he should winne it euen as a man winneth a praye in battell T. M. How satan hath no power of the soule of the godly God hath giuen Satan leaue to punish Iob he sayth to him beholde thou maist worke thy spite vpon his substaunce but much not his person And againe after he hath destroyed all his goods he sayth Thou maist touch his person but thou shalt not come â—eere his soule Hâ—â—reâ—â— agaâ—â— we see how God reserueth alwayes the soule of Iob sol 〈…〉 Satan can no more but torment him in his goods and in his mortall lyfe and in his honour for he had not the power to â—â—lter into his soule to seduâ—e him and to make him to burst out into impatience Caluiâ—â—e fol. 22. How the soules departed know not what is done in earth If the soules of the dead departed sayth Saint Austen were present at the affaires of the liuing then woulde they speake vnto vs when we sée them in our sléepe and to omit others my tender mother would forsake me neuer a night which followed by sea by land to the end she might liue together with me God forbid she should become cruell in the happâ—er life so that if ought al anytime greiue my heart she comfort not her sorrowfull sonne whom she loued entirely whome she would neuer see sadde But in good sooth that which the sacred Psalme soundoth out is true My Father and my Mother hath forsaken me but the Lord tooke me vp if our Fathers haue forsaken vs how are they present at our cares businesse If our parents be not present what other of the departed bée there which know what we doe or what we suffer The Prophet Esay sayth Abraham hath bene ignorant of vs and Israel hath not knowne vs. God of his great goodnesse promised Iosias that he should dye be gathered vnto his people least yâ— he should sée the plagues which he threatned shuld happeÌ„ to yâ— place people Chrisostome writeth that the diuels vseth to say to the liuing Anima talis ego sum I am such a mans soule to the ende he may deceiue him Chrisost. Mat. chap. 8. Cipriane saith The wicked spirits doe hide themselues in pictures and Images consecrated they inspire the mindes of the Prophets they holden the heart strings intrailes they gouerne the flieng of birds they sort lots they sift out Oracles they mingle alwayes falsehood and truth togethers they distemper the health for they deceiue and are deceiued They trouble the lyfe they disquiet the sléepe and créeping into the bodyes they fray the secrets of the minde they bring the limâ— out of fashion they distemper the health they vexe with diseases that they may compell the poore silly wretches to the worshipping of them that being filled with the sauour from the altars and burnt bowels of bâ—astâ— loosing the thing which they bound They may séeme to cure for this is their curing and healing when they cease to hurt Cipriane de Idol vanitate SOVND Why Caluine doth vse this word Sound and not perfect HE was a sound man ¶ This word sound in the Scripture is taken for a plainâ—nesse when there is no point of sayuing counter feiting or hypocriste in a man but that he sheweth himselfe the same out wardly that he is inwardly and specially when he hath no starting holes to shift himselfe from God but â—aâ—eth open his heart and all his thoughts and affections so that he desireth nothing but to consecrate and dedicate himself wholy vnto God The same word also hath ben translated perfect as well by the Gréekes as by the Latines But forasmuch as the word perfect hath afterward bene misconstrued it is better for vs to vse the word sound for many ignoraunt persons not knowing how the sayd perfection is to bée taken haue thought thus Beholde héere a man that is called perfect and therefore it followeth that it is possible for vs to haue perfection in our selues euen during the time wée walke in this present lyfe but they deface the grace of God whereof wée haue néede continually For euen they that haue liued most vprightly must haue recourse to Gods mercye and except their sinnes be forgiuen them and that God vpholde them they must needes all perish So then although that they which haue vsed this word perfect haue meant well yet notwithstanding forasmuch as there hath bene some that haue wrast it to a contrarye sense as I haue sayde let vs kéepe still this worde Sounde Caluine vpon Iob. fol. 3. SOVVE What it is to sowe in the flesh and to sowe in the spirit TO sow in the flesh is to prouido for the néedes of this present lyfe without regard of the lyfe to come It is to bée all for a mans owne selfe to feede his owne paunch onely and to bestowe nothing to the mainteinaunce of the spirituall functions And to sowe in the flesh is to followe the fruites of the flesh and to pamper the fleshly lusts And to sowe in the spirit is to looke more to heauen then to the earth And to frame a mans lyfe as he may séeke alwayes the kingdome of God Wée sowe in the spirit when wée doe and suffer all thing in this lyfe to the end we may be wel at ease in the lyfe to come Marl. vpon the Apoc. fol. 307. For he that soweth in the flesh c. ¶ Hée proueth that the ministers must be nourished for if men onelye prouide for worldly thinges without respect of the lyfe euerlasting then they procure to themselues death and mocke God who hath giuen them his ministers to teach them heauenly thinges Geneua SPETTLE Of the clay that Christ made with his Spettle HE spat on the ground and made clay of the spettle annointed the eyes of the blinde with the clay ¶ This was not for any vertue that was in the earth in the spettle or in the clay to make one sée but it only pleased him to vse these signes and meanes Geneua How Spettle was abused in Baptime THe spettle whereby they doe not lighten but defile and beraye the infant they tooke out of the miraculous fact of Christ where he did strike ouer the eies of him that was borne blind with the spettle and clay and opened them This miracle the Apostles did see but for all that none of them stroke their spettle in the eies of them that should be baptised Musculus fol. 291. SPIDERS VVEB What it is to weaue the Spiders web AND weaue the Spiders web ¶ To weaue the Spiders web is to goe about vaine and trifling thinges which are of no value although they seeme neuer so excellent to the dooers T. M. SPIRIT How this word spirit is vnderstood GOD is a spirit
sin yet all sin do not make men yâ— children of the diuel For yâ— children of God do sin also for if they say they haue no sin they deceiue themselues truth is not in themâ— but by yâ— meanes they sin by the which they are yet the children of this world but in yâ— respect yâ— they are the children of god they sin not at all for euery one that is borne of God sinneth not But vnbeléefe maketh the childe of the diuell which sin is called theyr owne as though it were alone if it be not expressed what manner of sinne it is I. Gough The meaning of this place followiâ—g That the thoughts of many may be opened ¶ That is many shall shew themselues openly to be Christs enimies And many againe shall confesse Christ yea and that with vtter perill and shedding of their bloud Hemmyng ¶ This chiefly appeareth when the Crosse is layed vpon vs whereby mens hearts are tryed Geneua THRESHING Of two manner of threshing THe Hebrues haue 2. words Dash which signifieth to thresh but yet then when we occupie to threshing beasts The other word is Chabat which is also to thresh but yet with â—lailes without beasts Pet. Mar. vpon Iudic. fol. 114. What is ment by threshing of the mountaines Thou shalt thresh the mountaines ¶ I will make thée able to destroy thiâ—e enimies be they neuer so mightie this chiefly is referred to the kingdome of Christ. Geneua Whereto the threshing of Gilead is compared Because they haue threshed Gilead c. ¶ If the Sirians shal not be spared for committing this crueltie against one Citie it is not possible that Israel shuld escape punishment which hate committed so many and grieâ—ous sins against God man Gen. THVNDER What the cause is that maketh thunder THunder is a sound caused in the cloudes by the breaking out of a hot and drie exhalation boating against the edge of the cloude It is heard in Spring Summer by reason of the heate of the Sunne that then draweth vp many exhalations which méeting in the middle region of the ayre with colde and moyst vapors are together with them inclosed in a hollow cloud But when the hot exhalation cannot agrée with the coldnesse of the place by this â—â—riâ—e being driuen together made stronger kindeled it wil néedes â—reake out with sodaâ—â—e violent eruption causeth the noise which we call thunder A similitude is put by great Authors of moist wood yâ— cracketh in the fire we may adde héerevnto the breaking of an Egge in the fire of an Apple or any like thing for what soeuer holdeth withholdeth inclosed any hot winde so that it cannot haue no vent it wil séeke it selfe a way by breaking the skin shell or case It were no euil comparison to liken Thunder to the sound of a Gunâ— which be both caused of the same or very like causes c. W. F. Thunder after the opinion of Aristotle is a natural thing Facta tamen â—t â—nqule secunduÌ„ natuâ—â—ordinatam Neuertheles saith he yet a thing of an vncertain doubtfull nature or of a â—sordred nature This thundring is nothing els but a crack a rsibling in the clouds yâ— cause efficient being the sun the planets the cause materiall being the hâ—t drye exhalations seeking a way out of yâ— clouds In the scripture both in the old testament in the new there is oâ—ten mention made of thundring which God miraculously sent down froÌ„ heuen aboue In the 9. of Exo. ve 23. God plagued K. Phaâ—â—o because he wold not let the childreÌ„ of Israel depart out of Aegipt with thuÌ„der lightning hail stones In the 1. Reg. 7. When yâ— Philistines made warre against yâ— Israelites thinking to haue destroyed them all the Lord with a sodaine great Thunder cracke did make the Philistines so sore afraid that they ranne away and were slaine the most parte of them Also in the new Testament Iohn 12. Christ a lyttle before he should suffer his Passion praied vnto his Father saieng Father delyuer me from this houre but therefore came I into this houre O Father glorifie and set out thy name thy might and power And immediately there came a voyce from heauen saieng on this wise Glorificaâ—i iterum glorificabo I haue glorified it and I will glorifie it As he might say I haue glorified it in thée my sonne since the first houre of thine Incarnation with manifest wonderfull great miracles Et iterum glorificabo and I will glorifie my name in thée after the time of thy glorious Resurrection and Ascention more then euer I haue done through the comfort of the Holy ghost which shall so worke in the hearts of men that then shall my name in thée my sonne Christ begin to flourish in such wise as it neuer did before When this voice was heard there was such a stout noyse heard from heauen that the people that followed Christ Dixerunt Tonitrium factum esse They said it was a Thunder Such a Thunder was heard vpon the daye of Pentecost at the comming downe of the Holy ghost Now héere is to be noted that the Thundering of God mentioned in the old Testament were euer to fraye and to make men agast but the Thundering of God mentioned in the new Testament were so tempered that they did not feare but comfort men wherein is manifestly declared a Maiestie to be both in the Law in the Gospell but yet the one to driue vs to God for feare of the rodde and the other with the loue of euerlasting reward to imbrace Christ. Of whom the words of the Prophet Dauid Psal. 18. bée verefied as well in yâ— letter as in the Allegory when he saith Intonuit de coelo Dominus altissimus dedit vocem suam The Lord from heauen hath thundered and the highest hath declared his voice Ric. Turnar The Lord also thundered out of heauen c. ¶ By all the things héere rehearsed is described the power might maiestie of almightie God which he declareth in tempests of which the whole 29. Psal. intreateth And in Iob. 37. are lyke things mentioned to yâ— setting out of his power Oftentimes we read that when he would more openly more expresly declare his power vnto men caused thunder lightening and earthquakes c. As in Exo. 19. 16. when the law was giuen 1. Reg. 12. 18. when the people desired a king Mat. 27. 51. when Christ was on yâ— Crosse. Act. 2. when the Holy ghost came vpon the Apostles Act. 4. 3â— when they prayed With such lyke words doe some suppose that God did at one time or other shew his benefite to Dauid and confirmed his promises with shaking yâ— earth sending thunder lyghtening hayle cloudes stormes other terrible tokens wherwith he holy Dauid ouerthrew his enimies Neither letteth it yâ— the Scripture mentioneth not thereof in any place for it mentioneth not the Tempest which Esay prophecied
the coine that was figured in the Image of Caesar Persuadit illis debere Caesari perswadeth them that those things are owing to Caesar that are his that is those that haue his Image both in corporall and outward things we must obey the king but in inward things spirituall onely God I. Bridg. fo 639. TRINITIE How the whole trinitie is approued by the Scripture AND sayd Lord if I haue found fauour c. ¶ He saw thrée but directed his speach but to one whereby the mysterie of the Trinitie is declared The Bible note ¶ Speaking to one of them in whom appeare to be most maiestie for he thought they had bene men Geneua Iohn sawe heauen open and the holy Ghost descending vpon him like a Doue there came a voice from heauen Mar. 1. 10. c. ¶ Christ did come down the holy Ghost came down But Christ the sonne of God did appeare a true naturall essentiall body whereas the holy Ghost did come downe in the likenesse not in the true essential body of a doue The father did also speake from heauen Héere ye haue the whole Trinitie TRVMPET Whereto Trumpets serue AND seauen Trumpets were giuen vnto them ¶ Trumpets serue to many purposes among which also is one that publike Magistrates are wont to publish proclaime yâ— lawes ordinances which they haue made by the sound of trumpets The same vse doth Iohn assigne héere to the Angels By whoÌ„ notwithstanding we may wel meane the Apostles Ministers of the word according to the commaundement of the Lord giuen vnto Esay 58. 1. Set out thy throte cry straine thy selfe as a Trumpet lift vp thy voice c. And Christ sayd to his Apostles Looke what I saye vnto you in the darke speak you it in the light and that which you heare in the eare preach you vpon the house tops Mâ—th 10. 27. Marl. How the Scribes Pharesies did vse them The Scribes and Pharesies in common and publike places whervnto many people wer wont to resort did distribute their doles or almes to the poore in the which their ostentation was manifest because they sought frequented places to haue many witnesses of their deeds not contented with this they caused trumpets to be sounded They fained truely that they called yâ— poore together by the noise of the Trumpet so that they neuer wanted a cloake to shadowe their hypocrisie when as it is for certein that they did it to haue fame renowme praise of men Marl. vpon Mat. fol. 112. The very meaning both that we blow no Trumpet that the left hand know not what the right hand doth is yâ— we do as secretly as we can in no wise séeke vaine glory or to receiue it if it were profered but to do our déeds in singlenesse of conscience to God because it is his coÌ„mandement euen of pure compassion loue to our bretheren not that our good déeds though standing in our owne conceit shuld cause vs to despise them Tindale TRVTH Truth defined THat is truth according to yâ— Hebrue phrase which is the most perfect essence of any thing the very absolute perfection it selfe of a matter Marl. vpon Iohn fol. 309. Why Christ is called true and soothfast Thus saith he that is holy true ¶ He is called true or soothfast because he only teacheth vs true certeine substantial infallible things therfore he anoucheth himself to be yâ— truth it selfe Iohn 14. 6. And onely Schoolemaister Math. 23. 8. whoÌ„ all men ought to giue care vnto euen by the commaundement of the father Math. 17. 5. Also God is sayd to be true or soothfast because hée kéepeth touch in his promises notwithstanding mens iniquities Rom. 3. 3. 4. Marl. fol. 60. Who they be that are true of heart The true of heart shall be glad thereof ¶ The true of heart are these that neither for the prosperitie of the vnfaithfull nor pouertie of the good are seduced But alwaies iudging well of God as pleased with that he doth contented onely with his promise in his word Psa. 73. 1. T. M. TVVELVE MONETHS ¶ Looke Yeare TVVO How two in one flesh is vnderstood THey commit adultry that marry at one time two wines and say if a man haue an hundred as he may haue as well as two yet all is but two and one flesh in the Lorde Christ doth not so interpret two Math. 19. but referreth two to one man and one woman as the text that he alleadgeth out of Genesis chapter 1. and 2. declareth saieng Haue ye not read that he that made man from the beginning made the male female therfore shal man leaue Father and mother and associate his wife and shall be two in one flesh This text admitteth not pluralitie of wiues but destroyeth plaine the sentence of those that defend the coniunction of many wiues with one man For at the beginning of Matrimony was but one man and one woman created and married together no more shuld there be now in one matrimonie as Christ there teacheth and expoundeth two in one flesh and not thrée or foure in one flesh The word of God must be followed and not the examples of the Fathers in this case Whooper Of two sorts of calling ¶ Looke Calling Of two Sacraments As concerning Sacraments which ought to be holden properly for lawfull Sacraments he hath ordeined two in the Christian Church The first is Baptime the other is the supper The other that hath bene added to these by the Papists may not be accounted for true and lawfull Sacraments for so much as they haue no certeine foundation in the word of God without the which no Sacrament is lawfull Pet. Viret Saint Cipriane sayth Tunc demum plane sanctificari c. Then may they be throughly sanctified and become the children of God if they be new borne by both the Sacraments Cipri li. 2 Epist. 1. ad Steph. Augustine saith Quedam pauca pro multis c. Our Lord his Apostles haue deliuered vnto vs a few Sacramentes in stéede of many and the same in doing most easie in significatioÌ„ most excellent in obseruation most reuerend as in the Sacrament of Baptime the celebration of the body bloud of our Lord. Aug. de doct christ li. 3. cap. 9. Againe speaking of Baptime and the supper he saith thus Haec sunt c. These be the two Sacraments of the Church Aug. de Cymbolo ad Catechemenes Paschasius sayth Sunt Sacramenta c. These be the Sacraments of Christ in the Catholike Church Baptime the body and bloud of our Lord. Paschasius de coena Domini Bassarius sayth Hoc duo solo Sacramenta c. We reade that these onely two Sacramentes were deliuered to vs in the Scriptures Bassarius de Sacramenta Euchari Against these foresaid saiengs the late pretensed Councell of Trident hath concluded thus