and office the Father the Sonne and holie Ghost And yet but one God The same thing also is more plainlie opened vnto vs in the 18. of Genesis where it is written that the Lord appeared vnto Abraham as he sate in the Tent dore for he lifte vp his eies and sawe three men which ranne to méete them and fell to the ground and said Lord I beséech thée if I haue found fauour in thy sight goe not I praie thée from thy seruant c. Héere he sawe thrée to make vs vnderstand as I said before the pluralitie of persons And yet he honoured but one and therefore said Lord I beséech thee depart not from me And to signifie vnto vs the vnitie of the Godhead And therefore not without cause S. Iohn saith There are thrée that beare witnesse in heauen the Father the Word and the holie Ghost these thrée are one wherefore it must néedes be graunted that Christ is God Christ saith also Or Abraham was borne I am Which words I am declare vnto vs his Godhead for it is onelie the name of God as he himselfe said when he sent Moses vnto the children of Israel in Aegypt saieng thou shalt saie thus vnto them I am hath sent me vnto you Ergo Christ is God Christ said vnto his disciples Goe your waie and teach all Nations baptising them in the name of the Father of the Sonne and of the holie Ghost But yet it is not lawfull to baptise in the name of anie creature but onelie in the name of God and we are commaunded to baptise in the name of Iesus Christ. Ergo Christ is God S. Iohn saith In the beginning was the Word and the Word was with God and God was the Word which Word also became flesh and dwelt among vs by which words it is euident that he is God and that from the beginning None hath power to make and create all things but onelie God but Christ hath made and created all things as saith Paule both in heauen and in earth visible and inuisible and S. Iohn saith the world was made by him and the world knew him not Ergo Christ is God Whatsoeuer is without beginning is God Christ is without beginning Ergo Christ is God But now to proue the Minor that Christ is without beginning it is written that in the beginning God created heauen and earth and so made yâ— world and all that are therein and this was done in the beginning But Christ was before the world was as he himselfe affirmeth saieng Glorifie me then Father with thine owne selfe with the glorie which I had with thée or euer the world was Ergo Christ is God Saint Iohn saith We knowe that the Sonne of God is come and hath giuen vs aminde to knowe him which is true we are in him which is true through his sonne Iesus Christ the same is verie God and eternall life 1. Iohn 5. 20. A more euident place of scripture cannot be which affirmeth not that Christ was God by his Office as was Moses but the true and verie God and also eternall life S. Paule also affirmeth that Christ came of the Israelites which is God ouer all things blessed for euermore And Thomas said vnto Christ My Lord and my God In all which places he is called as he is indéed God It is written thou shalt honour the Lord thy God and him onelie shalt thou serue And yet S. Paule saith that in the name of Iesus Christ shall euerie knée boow both of things in heauen and things in earth and things vnder the earth By which sentence we see that godlie honour is due vnto him also wherefore it must néedes be graunted that he is God Esay also prophecieng of Christ saith that vnto vs a childe is borne and vnto vs a sonne is giuen vppon his shoulders shall his Kingdome lie and he is called with his owne name wonderfull the giuer of counsell the mightie GOD the euerlasting Father the Prince of Peace And Paule in like manner out of the Psalmes of Dauid saith He maketh his Angels spirits and his ministers flames of fire But vnto the Sonne he saith God thy seate shall be for euer euer In which places we sée he is called God yea and that the mightie God Mâ—châ—â— the Prophet saith and thou Bethleem Epheata art little among the thousands of Iuda out of thée shall come vnto 〈…〉 which shall â—ée the Gouernour of Israel whose out-going hath bene from the beginning and from euerlasting And againe Paule saith Iesus Christ yesterdaie and to daie the same continueth for euer the which sentence meruailouslie commendeth and setteth forth the diuinitie of Christ forasmuch as he is without beginning from euerlasting shall continue for euermore None is able or hath raised vp Christ from death but God as Peter affirmeth that God raised him vp and loosed the sorrowes of death But Christ hath power to raise vp himselfe for he saith Destroie this Temple meaning the Temple of his bodie and I will reare it vp in thrée daies And againe I haue power to put my life from me and haue power to take it againe Wherefore it must néedes be graunted that Christ is God Christ saith All that the Father hath are mine The Father hath the Diuine nature and Godhead in him Ergo Christ hath the same and so he is God For saith Paule in him dwelleth all the fulnesse of the Godhead bodilie we are complete in him which is the head of all rule and power All things that the Father doeth the same doe I saith Christ for the Father giueth eternall life to as manie as beléeue in him and so doth Christ. Wherefore séeing that the Father and the Sonne haue all one action néedes must it followe then that they be of one nature and so is one God with him as he himselfe affirmeth saieng The Father and I are one teacheth vs also to beléeue that the Father is in him and he in the Father Certaine of the Arrians Obiections that Christ is not God aunswered Obiection THe Father saith Christ is greater then I. Christ ye sée in this place hath graunted himselfe to be infexiour vnto the Father wherefore it cannot be said that he is all one God equall with him Aunswere Forasmuch as there are two natures in Christ the nature of God and man as is before sufficientlie proued I aunswere that by his diuine nature he is God equall and all one with the Father as he himselfe said I and the Father are one But as touching his humaine nature he was lesse then the father And therefore he said the Father is greater then I. But how yâ— this Scripture ought thus to be vnderstood we shall sée that Saint Paule will declare the selfe same thing in effect in one sentence Iesus Christ saith he when he was in the shape of God thought it
were as white as Snowe and with him was seene Moses and Helias talking with him Et ecce nubes lucida obumbrauit â—os And behold a cléere Cloud did shadow them and close them in and out of the Cloud was heard a voice saieng Hic est filius meus dilectus in quo mihi bene complacui ipsum audite This is my beloued Sonne for whose sake I am pleased and pacified toward all them that beléeue in him and will hearken vnto his doctrine ipsum audite heare him Furthermore in the first chapter of the Actes of the Apostles we read that a Cloud compassed and closed in the bodie of our Sauiour Iesus ascending vp into heauen and so tooke him out of the sight of the Apostles Thus by these manifest places of Scriptures conferred together ye see euidentlie the wordes of the Prophet put in practise when he saith The Lorde hath made the darkenesse his secret closet and the Cloudes of the aire his Tabernacle to compasse him round about Ric. Turnar How the Cloudes are called Gods pauilions and Chariots The Cloudes and all the cope of heauen are tearmed Gods Pauilions or Tents And diuers times it is said that yâ— Clouds are his Chariots namelie because he guideth them and maketh them to goe forward or els doth as it were walke vpon them to make his triumphs Thus you sée how God is presented vnto vs as a Prince in that he vseth the Heauens as his Palaice and his maiestie sheweth it selfe there Againe the Clouds are as ye would saie the pillers of his pauilion to the end we shuld be the more moued to consider the royall workmanship Then séeing it is so let vs learne to yéeld God that which is his owne and let not his glorie be lefaced through our vnthankfulnesse Cal. vpon Iob. 672. COCKATRICE EGGES The meaning of the place following THey breede Cockatrice Egges and weaue the Spiders web ¶ To bréede Cockatrice Egges is to go about that which is mischieuous and wicked to weaue the spiders web is to go about vaine and trifling things which are of no value although they séeme neuer so excellent vnto the doers T. M. ¶ Whatsoeuer commeth from them is poyson and bringeth death Geneua COLDE What it is to be colde I Would thou wert either hotte or colde ¶ In some mens opinion to be colde is as much as to be vtterlie void of faith and to be hot is to persist stedfastlie and stoutlie in faith that is workfull by loue and to be luke warme is nothing els but to be a counterfetter and dissembler that is to saie to be hot and faithfull to outward appearaunce inwardly to be void of faith Marl. vpon the Apoc. fol. 67. I know by thy works that thou art neither hot nor cold c. ¶ Thy works are euidentlie open before me saith the Lord I knowe them in their kinde I sée thou art neither cold nor hot thou art neither a full Infidel nor a full beléeuer neither a perfect Pagan nor a perfect Christian thou art neither constant in thy faith nor yet all without faith Outwardlie thou art hot but within thou art cold as yâ—e Inwardlie thou abhorrest the word of God yet dost thou not outwardlie condemne it I wold thou wert either cold or hot either a Christian or none at all either a perfect louer of the veritie or els a ful hater of it not a dissembling Hypocrite as thou art iudging euill good and good euill calling darknesse light light darknesse making sower swéete and swéete sower allowing fables and lies and contemning the wisedome of God None is so farre from the kingdome of heauen as is a false Christian. Much sooner is he conuerted to the truth that is all colde or all without faith then he that vnder the colour and pretence of Gods lawes maintaineth errors and lies Forsomuch therefore as I finde thee betwéene both neither of both halfe colde halfe hot and neither fullie cold nor hot neither faithfullie giuen to Gods word nor all whole with out it but a false and glosing hyporrite I will begin to vomit thée as a morsell out of season spew thée out of my mouth as a thing out of kinde Thou shalt not be digested Neither shall my word allow thee nor my promise admit thée to rest with Abraham Isaac and Iacob in the kingdome of heauen But thou shalt be throwen forth into exterior darknes wheras shal be wéeping gnasâ—â—ng of téeth I will cast thee out detest thee abhorre thee For much worse are they that abuse or despise yâ— gift of God then they which neuer receiued it c. Bale vpon the Apoc. COALES OF FIRE What the meaning of S. Paule is in this place FOr in so doing thou shalt heape hot coales of fire vppon his head ¶ This place maie be vnderstood two manner of waies either that our gentle kindnesse towards our enimie shal be vnto him a cause of great damnation and so by the coales we shall vnderstand the vengeaunce of God or that our enimie being ouercome by our gentlenesse and as a man might saie being kindeled with loue might repent and become our friend Sir I. Cheeke ¶ Either thou shalt wound him with thy benefit or els his conscience shall beare him witnesse that Gods burning wrath hangeth ouer him Geneua ¶ Thou shalt as it were by force ouercome him insomuch that his owne conscience shall moue him to acknowledge thy benefites and his heart shall be inflamed Geneua ¶ After this sort doth Salomon point out the wrath of God that hangeth ouer a man Beza COMFORTLES The meaning of this place of Iohn I Will not leaue you comfortlesse ¶ Some vnderstande this of the returne of Christ vnto his Disciples after his Resurrection But other some a great deale better referre the same vnto the comming of the holie Ghast As if Christ should haue said ye shall thinke when I am gone from you in my bodelie presence that you are Orphants without a Father but if you consider the matter well I will neuer leaue you For I will come vnto you with the spirit of consolation which shall helpe you with fatherlie affection in all aduersities So beneficiall shall my departure be vnto you so great profite shall my death bring vnto you Marl. COMMAVNDEMENTS OF GOD. How they be impossible for man to fulfill IF thou wilt enter into life keepe the Commaundements ¶ Remember that when God commaundeth vs to do anie thing he doth it not therefore because that we of our selues can doe that he commaundeth but that by the Lawe we might sée and know our horrible damnacion and captiuitie vnder sinne and therefore should repent and come to Christ receiue mercie and the spirit of God to loose vs strength vs and to make vs able to doe Gods will which is the Lawe Now when he saith if thou wilt enter into life kéepe the Commaundements is as much to
In that hée became their Captaine it séemeth hée sinned in receiuing such as Abimelech receiued the needie and vagabonds assembling them vnto him as is contained Iudi. 9. We must saie that he gathered them not to slaie the innocent as did Abimelech to slaie his bretheren neither to spoile the faithfull For we read not that he spoiled the people of Israel but rather kept their goods as is conteined afterward 1. Reg. 25. of Nabal but he gathered them to persecute the Infidells as is contained afterward in manie places to kéepe his owne bodie from the ambushment of Saule The which he might doe in such a necessitie chiefelie when he was now anointed King By reason whereof in such a case he might prolong the paiment of the debtes and in manie the forfeifure is released in the case aforesaid I. Bridges How Dauids adulterie was punished When God minded to punish Dauid for rauishing Bethsabe he said vnto him Thou hast done this thing priuelie but I will make the Sunne to beare witnesse of it How was that What was that God would doe vnto Dauid It was that Absalom should rauish his fathers wiues and defile them in the presence of all the people in the sight of the Sunne Cal. vpon Iob. fol. 22. How Dauid is said to be righteous Dauid did that which was right in the sight of God and turned from nothing that he commaunded him all the daies of his life saue onelie in the matter of Vrias the Hethite ¶ This séemeth not to be true for it is said in another place that he did sinne in numbring his people in the sentence he gaue againe Mephiboseth But it is to be vnderstood that these sinnes were nothing in respect of that he had committed against Vrias therfore were not reputed vnto him Lyra. How Dauid numbred the people and whereof it came Whereof came it that Dauid numbred the people the text reporteth how it was the Diuel that stirred vp all the mischife when Dauid numbred so the people of God Dauid then being one of Gods children was notwithstanding sometimes deliuered vnto the power of Satan to be beguiled by him Now when we sée this we haue good cause to praie vnto God and to come and shrowd our selues vnder the shadow of his wings and there to hide vs. For if such things befell vnto Dauid what shall become of vs c. Cal. vpon Iob. fol. 22. Why Dauid and Abraham are first rehearsed in the Genealogie The sonne of Dauid the sonne of Abraham ¶ These two are first rehearsed in the booke of the Genealogie of Christ because Christ was first promised vnto them For vnto Abraham it was said In thy séede that is to saie in Iesus Christ All Nations shall be blessed And Dauid in the mysticall Psal. saith Of the fruite of thy wombe shall I set vpon thy seate Geneua Where Dauid laied vp the Armour of Golias Dauid in the first booke of Kings Chapter 17. 54. saith that he put the Armour of Golias into his owne Tent. But Lyra saith that he laied it vp in the Tabernacle of the Lord. For so it appeareth saith he in the 21. 9. where it is said The sword of Goliah the Philistine whome thou slewest c. Behold it is wrapt in a Cloath behinde the â—phod Lyra DAVGHTERS OF MEN. ¶ Looke Sonnes of God Daughters of Sion ¶ Looke Sion DAVNCING How Dauncing is a cursed mirth THe wicked runne after the Tabor and the Flute c. ¶ It is true that the Flute and the Tabor and such other like things are not to be condemned simplie of their owne nature but onelie in respect of mens abusing of them for most commonlie they peruerte the good vse of them For certainlie the Tabor doth not sooner sound to make men merrie but there is alwaies lightlie some vanitie I saie not supersticious but beastlie For behodle men are so caried awaie as they cannot sport themselues with moderate mirth but they fling themselues into the aire as though they would leape out of themselues This then Iob ment to note héere a cursed mirth a mirth that God condemned Wherby we ought to take warning to restrain our selues from such loose wanton pastimes but let vs rather aduisedlie restraine our selues and set God alwaies before our eies to the ende that he maie blesse our mirth and we so vse his benefites as we maie neuer cease to trauell vp to heauen ward Thus you sée it behooueth vs to applie all our mirth to this ende namelie that there maie be a melodie founding in vs whereby the name of God maie be blessed and glorified in our Lord Iesus Christ c. Cal. vpon Iob. fol. 373. Against Dauncing vsed in these daies As it is lawfull to sing and we vse singing to giue thankes vnto God to celebrate the praises so also by a moderate dauncing we maie testifie the ioie and mirth of the minde For Dauid publikelie daunced before the Arke of the Lorde and the Maidens with daunces and songs celebrated his victorie against Goliah Maria also sister of Moses when Pharâ—o was oâ—erthrowen and slaine led daunces with other women sung a song of victorie Wherefore seeing holie men and chaft women vsed daunces we cannot saie that of their owne nature they be vicious But as it is vsed in these daies that men should daunce mingled together with women ought not to be suffered because that those things are nourishments and prouokers of wantonnesse lusts Maria the sister of Moses daunced not with young men but apart by hir selfe among women Neither Dauid daunced with women and maidens which celebrated his victorie daunced among themselues and not with men Per. Mar. vpon Iudic. fol. 286. What Daunces are honest and what euill Let vs remember that although honest Matrimonies are sometimes brought to passe by dauncing yet much more are adulteries and fornications wont to followe of their spectacles We ought to followe the examples of godlie fathers who now and then vsed daunces but yet such as wer moderate and chast so that the men daunced by themselues and the women aparte by themselues by such kinde of daunces they shewed forth the gladnesse of their mindes they sang praises vnto God and gaue him thankes for some notable beneâ—ite which they had receiued But we read not in holie Scripture of mingled daunces of men and women together But our men saie who can daunce after that sort In saieng so they vtter themselues what they séeke for in dauncing Pet. Mar. vpon Iudic. fol. 287. Augustine against Petilianus the 6. chapter The Bishops saith he were alwaies wont to restraine idle and wantonne dauncings But now a daies there are some Bishoppes which are present at daunces and doe daunce together with women so farre are they off to restraine this vice The same Augustine vpon the 32. Psal. when he expoundeth these wordes of the Psalter Of ten strings I will sing vnto thée
of their naturall corruption and this indéede is verie good tidings for heereby we are deliuered from the fearâ— of death and damnation and from the bondage of sinne and Satan Briefelie héereby we are remoued from darknesse to light from despaire to good hope from death to life from Hell to Heauen Now because the office of proclaiming and publishing this most ioifull tidings was committed to the Ministers of the newe Testament the name of the Euangelists is most properlie attributed vnto them and speciallie to those that the Natiuitie conuersation death resurrection of the Lord Iesus wherin the blesfulnesse resteth that we sée so much aduaunced Some writers affirme that as manie promises of felicitie and saluation as there is so manie Gospells there bée and that therefore the Prophets are Euangelists When they speake of the redemption that Gods annointed shoulde accomplish I thinke it not good to striue about words and I denie not that the Hebrewe word Bassac which signifieth the Euangelize and to preach good tidings is applied in some place to yâ— men of yâ— olde time howbeit I beléeue rather that Euangelion is an open publishing of saluation alredie performed and accomplished then of the same promised And therfore they speake more distinctlie and properlie that giue the name of Euangelists to the Apostles and writers of the histories of the Lord Iesus and finallie to the ministers of the new Testament And to giue place rather to this iudgement the wordes of our Sauiour in the. 16. of Luke moueth me where he saith That the Law and the Prophets were vntill Iohn Baptist and from that time the kingdome of God was Euangelized Trah What is meant by the Gospell preached to the dead For vnto this purpose verilie was the Gospel preached vnto the dead that they should be iudged like other men in the flesh but shall liue before God in the spirit ¶ As certeine learned expositours will that he héere calleth preaching of the Gospell vnto the dead in the chapter going next before The preaching to the spirits that were in prison which thing saie they signifie as much as vnto the dead also or spirits in prison came that salue of medicine of the Gospell and of the glad tidings of Christs passion whereby they were loosed the strength thereof béeing so pithie that they were therwith brought out of prison to immortalitie And because it might haue bene demaunded how yâ— soules of these blessed came out of prison whether compassed with their bodies or onely in pure substaunce of yâ— spirit Therfore saith Peter that they should be iudged like other men in the fleshe that is when all other men shall be iudged in the flesh but should liue before God in the spirit which signifieth that in the meane season til that iudgement come shal their soule liue and reâ—oice before God through Christ. T. M. ¶ Although the wicked thinke this Gospell new and vexe you yâ— imbrace it yet hath it béene preached to them in time paste which nowe are dead to the intent that they might haue ben condemned or dead to sinne in the flesh and also might haue liued in the spirit which two are the effect of the Gospell Geneua How Christs Gospell is likened to a Bowe And he that satte vpon him had a bow ¶ The bow is Christs Gospell the preaching whereof is disposed at his pleasure therfore like as the enimies be ouerthrowne by the arrowes which the Bowe shooteth out a farre off euen so the nations that were farre off are subdued vnto Christ by the preaching of the Gospell Ephe. 2. 13. This did Christ promise to his Disciples saieng I will giue you a mouth and wisedome which all they that shall be against you shall not bée able to gaine saye or gaine stande Luke 21. 15. And Paule following the Prophet saith I will destroie the wisedome of the wise and shake off the vnderstanding of the skilfull Esaie 29. 14. 1. Cor. 1. 19. Also the weapons of our warre are not fleshlie but mightie to Godwarde c. 2. Cor. 10. 4. Whereto pertaine those thinges which are written in the Psal. 45. 5. 1. Cor. 14. 24. And Heb. 4. 12. Marl. vpon the Apoc. fo 90. Whie the Gospell is said to beâ— euerlasting Hauing the euerlasting Gospell An honourable Title of the Gospell and it is called euerlasting first because it bringeth and beheighteth good thinges according to this Text He that beléeueth in mée hath euerlasting Iyfe Iohn 6. 47. And this is the promise which he hath assured vs off euen euerlasting lyfe 1. Iohn 2. 25. Seconde because that accordinge to Paules saieng There is none other Gospell to bée looked for no not euen at an Angell from heaâ—en Gal. 1. 8. Thirdlye because it was promised longe agoe by the Prophettes in the holye Scriptures Rom. 1. 2. Lyke as where it was sayde The womans séede shall breake thy head Gen. 3. 15. And also in thy séede shall all Nations of the earth bée blessed Gen. 22. 18. Lastlie the Gospell is tearmed euerlasting because it shall endure for euer maâ—gre all the vngodlye for Christes reigne is such as shall haue no ende Luke 1. 33. 1. Cor. 15. 27. For it consisteth in spirite and truth and not in outward things according as it is sayd all the gloriousnesse of the kings daughter is from within Psal. 45. 13. Marl. vpon the Apoc. fol. 207. How the Gospell is no lesse to bee reuerenced then the bodie of Christ. I aske this question of you bretheren and sisters sayth Saint Austen aunswere mée whether you thinke greater the worde of God or the bodie of Christ if you will aunswere the truth verilie you ought to saie thus that the worde of GOD is no lesse then the bodye of Chrst. And therefore with what carefulnesse wée take héede when the bodie of Christ is ministred vnto vs that no parte fall thereof out of our owne hands on the earth with as greate carefulnesse lette vs take héede that the worde of God which is ministred vnto vs when wée thinke or speak of vaine matters perish not out of our hearts for he that heareth the worde of God negligentlie shall bee guiltie of no lesse faulte then he that suffereth the bodye of Chrst to fall vpon the ground through his negligence Cranmer fol. 170. Whether the booke or leaues of the booke be the Gospell By the authoritie of Saint Hierome the Gospell is not the Gospell for reading of the letter but for the beliefe that men haue in the worde of GOD. That it is the Gospell that we beléeue and not the letter that we reade For because the letter that is touched with mans hande is not the Gospell but the sentence that is verilie beléeued in mans hearte is the Gospell For so Saint Hierome saith The Gospell that is the vertue of Gods word is not in the leaues of the bookes but it is in the roote of reason Neither the Gospell he sayth is in the writing aboue
The Gospell is the word of grace Act. 14. 20. The Lawe is the word of dispaire Deut. 27. The Gospell is the word of comfort Luke 2. The Lawe is the word of vnrest Rom. 7. The Gospell is the worde of peace Eph. 6. LAZARVS How the poore and rich are matched together RIches are not condemned in themselues as we sée how our Lord Iesus Christ hath shewed vs by matching the poore and the rich together in the kingdome of heauen when he speaketh of Lazarus in S. Luke He saith there that the Angels carried Lazarus for albeit he was an out-cast among men and a poore creature of whom no account was made insomuch that he was forsaken of all men yet neuerthelesse behold how yâ— Angels carrie his soule into Abrahams bosome And what was this Abraham A man rich both in cattell monie in householde and in all other things sauing houses and lands for these were not lawfull for him to haue because it behoued him to tarrie Gods leasure till he gaue him the land of Canaan to inherit True it is that he purchased a burieng place but he had not anie inheritance notwithstanding that his moueables wer verie great Therefore when we sée the soule of Lazarus carried by the Angels into the bosome of Abraham who is the Father of the faithfull we perceiue that God of his infinite grace and goodnesse calleth both rich and poore vnto saluation Cal. vpon Iob. fol. 7. Of the loosing of Lazarus Loose him and let him goe ¶ This was commaunded to be done to amplifie the glory of the myracle yâ— the Iewes might féele with their hands the work of God which they saw with their eies For he which had sent away death with the power of his word could either haue made the graue clothes to haue falne of by their owne accord or els yâ— Lazarus should haue vnwound himself But Christ would haue the hands of the standers by to be witnesse of the same But too rediculous are yâ— Papists which vpon this place ground their auricular confession Christ saye they wold haue Lazarus after he had restored him to life to bée loosed by his disciples therfore it is not sufficient for vs to be reconciled to God except the church also forgiue vs our sinnes But whervpon do they define gather that the office of loosing Lazarus was enioined the disciples we rather gather by the text that it was enioyned the Iewes to the end they might haue all scruple of doubting taken from them Therfore this place serueth no more their turne for auricular confession then doth yâ— othere of the ten lepers in the 17. chapter of Luke the which also they haue shamefully abused Marl. vpon Iohn fol. 419. LEFT HAND What the left hand of God doth signifie AS the right hand is taken for euerlasting life so doth the left hand signifie the torments of the wicked LEGION What a Legion is EUerie Legion conteined commonly 6000. footemen 732. horsemen whereby héere he meaneth an infinit number LEAGVE What a League is A League is that bonde betwéene men whereby enterchaungeably they testifie both by wordes and signes that they are bound to performe certeine things so that they handle together with good faith And if it be a bond and perteineth to relation it is grounded vpon humaine actions is referred to those things which the parties considerated ought to performe yâ— one to the otherâ— It is expressed by words for the most part signes are added God when after the floud he made a league with mankinde he did not only declare the forme of yâ— obligation by words but also he put the rainebow in yâ— cloudes as a witnes And in the league which hée made with Abraham he put the signe of circumcision Furthermore in that which was made by Moses at the mount Sinai there were twelue pillers erected and the people was sprinkled with bloud Iosua also when he should dye erected vp a verye great stone thereby to seale the league renued betwéene the people and God Pet. Mar. vpon Iudic. fol. 73. Of three kinde of leagues There are thrée kinde of leagues The first kinde is when the conquerours set lawes to those whome they haue conquered in punishing them and commanding them what they will haue them afterward to doe The second kinde is when things being yet souÌ„d neither part ouercome they coÌ„mune togethers that things taken from the one part may be restored and couenaunts of peace may bée established The third kinde is when there is no warre betwéene the parties and certeine Princes or cities are ioyned together by some couenaunts either to liue the more peaceably or els to take in hand some coÌ„mon affaires c. Pet. Mar. vpon Iudic. fol. 73. LEND ¶ Looke Vsurie LENT Wherevpon the Lenten fast was grounded THere is none other cause of this fasting theÌ„ of yâ— which Moses fasted when he receiued the law at the hands of yâ— Lord. For sith yâ— miracle was shewed in Moses to stablish the authoritie of the lawe it ought not to haue ben omitted in Christ least the Gospell should séeme to giue place to the lawe But since that time it neuer came in any mans minde vnder coulour of following of Moses to require such a forme of fasting in the people of Israel Neither did any of the holy prophets fathers follow it when yet they had minde and zeale inough to godly exercises for that which is sayd of Helias that he fasted fortie daies without meate or drinke tendeth to none other end but that the people should know that he was stirred vp to be a restorer of the law from yâ— which almost all Israel had departed Therfore it was a more wrongful zeale and ful of superstition yâ— they did set forth fasting with the title colour of following Christ. Howbeit in the manner of fasting there was then great diuersitie as Cassiodorus rehearseth out of Soâ—rates in the ninth booke of his historie For the Romanes sayth he had but thrée wéekes but in these thrée was a continuall fasting except on the Sundaie and Saterday The Slauonians and Grecians had sixe weekes other had seauen But their fasting was by diuided times and they disagréed no lesse in difference of meates Some did eate nothing but bread water some added hearbs some did not forbeare fish and foule some had no difference in meates Of this diuersitie Augustine also maketh mention in the latter Epistle to Ianuary Caluine in his Insti 4. b. chap. 12. Sect. 20. Why the Fathers instituted Lent The Fathers when they sawe men liue very carelesly and negligently thought it good that they should be compelled after a sort to renew godlynesse in some part of the yeare somwhat to bridle the fiercenes of yâ— flesh And for this thing they thought that the fortie daies before Easter were most méet that men should so long haue their mindes both occupied in repenting also
5. 6. BATHES How bathes without God are of no force or vertue IF the Bathes that be in Swicerland◠in Iuliers in Sicilie in Valeria in England and diuers other countreies doe helpe those that are diseased the same is to be attrributed to the goodnesse of God For there is no earthlie things which haue in them any force or vertue to help men except they be made effectuall by the power of him is y◠Omnipotent Neuertheles those benefits which are giuen to vs by meanes are not to be contemned neither ought we to abuse them For all the giftes of God ought to be vsed to the glorie of God to our soules health and for the necessitie of our bodie But we must alwaies beware that we doe not ascribe that to Creatures which belongeth onelie to God Marl. vpon Iohn fol. 147. Of Bath a certaine measure And it contained two thousand Bath ¶ Bath Epha séeme to be both one measure Euerie Bath conteined ten pottels The Epha conteined in drie things that which Bath did in liquor Read Eze. 45. 10. Geneua BEELZABVB An Idoll whom the Philistines worshipped GOe and enquire of Beelzabub the God of Ekron ¶ The Philistines which dwelt at Ekron worshipped this Idoll which signifieth the God of flies thinking that he could preserue them from the biting of flies Or els he was so called because flies were ingendred in great abundance of the Sacrifices that were offered to that Idoll Geneua If they haue called the master of the house Beelzabub ¶ It was the name of an Idoll which signified the God of Flies and in despite thereof was attributed to the Diuell and the wicked called Christ by this name Geneua BEHEMOTH What beast this is thought to be THe word Behema signifieth simplie a Beast and vnder that name are Oxen al other Beasts comprehended Héere it is said in the plurall number Looke vpon Behemoth whom I created with them◠although y◠word Behemoth be the plurall number in the Hebrue yet it is spoken wit of one Beast no moe Howbeit forasmuch as God meant to betoken héere one sort of beasts that is the cause why he setteth Behemoth in the plural number Neuertheles it cannot be coniectured what kinde or beast it is that he speaketh except it be an Elephant by reason of the hugenesse of that beasts bodie c. Caluine vpon Iob. fol. 730. ¶ The Hebrues vnderstand by Behemoth the greatest beast in the earth that is an Elephant Other vnderstand thereby anie earthlie beast that is great but vnto an Elephant doe all the properties héere recited right well agrée wherfore it séemeth most agréeable to the truth that by the word by signified in Elephant T. M. BELEEVE What it is to beleeue TO beléeue is not to doubt of the promises of God but rather to be fullie perswaded of the promises of God that as God hath promised so shall it vndoubtedly chaunce vnto vs. Basill ¶ To beléeue is certainlie to be perswaded and assured in minde through the holie Ghost that by the Lord Iesus we are purged from our sinnes and made the children of God that by his mans nature we are made pertakers of his Diuinitie by his mortalitie we haue obtained immortalitie by his cursse euerlasting blessing by his death life brieflie that by his descending into the earth we ascend into heauen Traheron ¶ To beléeue in the name of Christ is to receiue him as the Sonne of God and the Sauiour of the whole world which is done of vs when we depende whollie vppon him by a sincere faith and trust and commit our selues whollie as disciples vnto him c. Marl. vpon Iohn fol. 18. ¶ To beléeue in God is to be sure that all thou hast is of him and all thou néedest must come of him Which if thou doe thou canst not but continuallie thanke him for his benefites which continuallie without ceasing receiuest of his hande and therto euer crie for helpe for thou art euer in néede canst no where els be holpen And thy neighbour is in such necessitie also wherefore if thou loue him it will compell the◠to pittie him and to crie to God for him continuatlie and to thanke as well for him as thy selfe Tindale fol. 238. How it is prophecied that few will beleeue Christs words Who will beléeue our report and to whom is the Arme of the Lord reuealed The Prophet sheweth that very few shall receiue this their preaching of Christ of their deliuerance by him Iohn 12. 38. Rom. 10. 16. And that none can beléeue but whose hearts God toucheth with the vertue of his holie spirit Geneua Lord who hath beléeued our report ¶ Meaning the Gospell and the good tidings of saluation which they preached Geneua How men are driuen to beleeue through the workes of God Then beléeued they his workes ¶ The wonderfull workes of God caused them to beléeue for a time and praise him Geneua The meaning of this place following He that beléeueth shall not make hast ¶ He shall be quiet and séeke none other meanes but be content with Christ. Geneua I beléeued therfore did I speake ¶ I felt all these things therfore was moued in faith to confesse thē 2. Co. 4. 13. Geneua BEAME What this beame signifieth O Hypocrite cast out first the Beame that is in thine owne eie c. ¶ Thou vnderstandest all Gods lawes falselie and therefore thou kéepest none of them trulie his lawes require mercie and not Sacrifice moreouer thou hast a false intent in all thy workes that thou doest and therefore are they all damnable in the sight of God Hipocrite cast out the Beame that is in thine owne eie learne to vnderstand the law of God truly and to doe thy workes aright and for the intent that God ordeined them and then thou shalt sée whether thy brother haue a mote in his eie or not and if he haue how to plucke it out or els not Tindale fol. 237. BENEDICT Why he is set among the Heretikes THis man was the first founder of the order commonlie called Saint Benedicts and died saith Volateran li. 21. in the yeare of our Lord. 518. He was the first and the onelie deuiser of a seuerall trade of life within y◠first 600. yeares after Christ and because he presumed to inuent a new waie which all the godlie Fathers before him neuer thought of I saith the Authour laied him heere downe for a Schismatike couched him in this Catalogue of Heretikes BERILL The description of Berill and what is betokened thereby THe eight a Berill ¶ This stone glittereth like water when the Sunne shineth vpon it and it is said to heate the hand of him that holdeth it It betokeneth men enlightened with the grace of the holie Ghost which bring other to the loue of heauenlie things by preaching and teaching the same grace Marl. vpon the Apoc. fol. 300. ¶ The Berill is of a pale
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 ¶
liue after the fashion of the sonne of God Héere Saint Peter séemeth to make answere to a secret question that might haue bene asked which is this If the Gospell that is the tidings of their redemption by the merites of Christs passion was preached the deliuerance of the faithfull that wer in prison how came they out with their bodies or without their bodies S. Peter answereth yâ— they came out with their soules alone for as concerning their bodies they shal be iudged secundum homines after the fashion of men that is to saie at the daie of doonie Thus I haue rehearsed to you the second Opinion Now shall yée heare briefelie of the third Opinion which is that these words Christus descendit ad inferna is no distinct nor seuerall article of our Crede but rather an exposition of the former clause et sepultus est he was buried They that be of this Opinion they bring these reasons for the proofe of their assertion First S. Cipriane expounding the Crede doth make no exposition thereoff but he saith Haec verba non habentur in symbolo romano Erasmus expounding the Crede séemeth to allow verie much the sentence of S. Cypriane Insomuch that he saith that Inconcinâ—itas sermonis i. the disordred speach proueth these words to be added for the exposition of these wordes Et sepultus est otherwise it is the cart before the horse yea Erasmus is so plaine that it is but a patch added vnto yâ— Crede that he thinketh that S. Thomas not Thomas the Apostle but Thomas Aquina did adde to the Crede these words Descendit ad inferna These be Erasmus words An Thomas Aquina addidit sub dubito Furthermore they bring in for their purpose this argument in the Crede read at the holie Communion called Symbolum necenum And likewise in the Counsell set forth in the thrée other generall counsells ther is no mention of these words Descendit ad inferna And where as Athanasius in his Crede which we call Quicunque vult hath these words Descendit ad inferna they graunt but yet onlie in steed of these words Et sepultus est which all other Credes haue And Athanasius vsed in the stéed therof Descendit ad inferna And to proue Descendere in infernum may rightly signifie I was buried they alledge the words of Iacob dolens Ioseph discerptum a bestia Descendam ad filium meum lugens in infernuÌ„ morietur pater noster deducent samuli tui cauos eius cum dolore ad infernum R. Turnar Of Christs Ascention This same Iesus which is taken vp from you into heauen shall so come euen as ye haue séene him goe vp into heauen As Christ did ascend visiblie into heauen so shall he come againe in the same shape and forme that he went vp Till that time then that we maie see him with our own eies come down as the Apostles saw him go vp let vs neuer beléeue that he is héere touching his manhood for he is euerie where touching his Godhead so in that he is a very naturall man he is in heauen and sitteth at the right hand of the Father Sir I. Cheeke The heauens saith S. Peter must conteine and hold him vntill the time that all things be restored ¶ Cyrillus saith Christus non poterat c. Christ could not be conuersant with his disciples in the flesh after he had ascended vnto the father l. Fri. How Christ is the ende of the Lawe Christ is the end of yâ— law to iustifie all that beléeue ¶ That is Christ is yâ— fulfilling of yâ— Law so yâ— whoso hath him beléeueth that he with shedding of his bloud hath washed away sinnes therewith ouer come death hell and obtained the fauour of his father For all that thus beléeue is counted righteous although he do not indéed satisfie the lawe Tindale ¶ The end of yâ— law is to iustifie theÌ„ which obserue it Therfore Christ hauing fulfilled it for vs is made our iustice sanctification c. Geneua ¶ Christ hath fulfilled the whole law and therefore whosoeuer beléeueth in him is counted iust before God as well as hée had fulfilled the whole lawe himselfe The Bible note ¶ The end of the lawe is to iustifie them that kéepe the law but seeing we doe not obserue the law through the fault of our flesh we attaine not vnto this end But Christ salueth this disease for he fulfilled the lawe for vs. Beza How Christ dwelleth in vs. When Christ is said to dwell in vs by faith or yâ— spirit it doth not therfore folow yâ— either his body or his soule dwelleth in our harts really as I may cal it substaÌ„cially It is inough yâ— Christ be said to be in vs by his diuine presence that he is by his spirit grace gifts present with vs c. Pet. Mar. vpon the Ro. fo 199. We denie not saith Cyrill against the heretike but we bée spirituallie ioined to Christ by faith and sincere charitie but that we should haue no manner of coniunction in our flesh with Christ that we vtterlie denie and thinke it vtterlie discrepant from Gods holie Scriptures For who doubteth but Christ is so the Uine trée and we so the braunches as we get thence our life Heare what S. Paule saith we be all one bodie with Christ for though we be manie we be one in him All we participate in one seede Thinketh this hereticke that wée knowe not the strength vertue of the mysticall benediction which when it is made in vs doth it not make Christ by communication of his flesh to dwell corporallie in vs Why be the members of faithfull mens bodies called the members of Christ And Shall I make the members of Christ parts of the whores bodie GOD forbid And our Sauiour also saith He that eateth my flesh and drinketh my bloud dwelleth in me and I in him ¶ Although in these words Cyrill doth saie that Christ doth dwell corporallie in vs when we receiue the mysticall benediction yet he neither saith that Christ dwelleth corporallie in the Bread nor that he dwelleth in vs corporallie onelie at such times as we receiue the Sacrament nor that he dwelleth in vs and not we in him but he saith as well that we dwell in him as that he dwelleth in vs. Which dwelling is neither corporall nor locall but an heauenlie spirituall and supernaturall dwelling whereby so long as we dwell in him he in vs we haue by him euerlasting life And therfore Christ saith in the same place that Christ is the Uine and we are the braunches because that by him we haue life For as the braunches receiue life and nourishment of the bodie of the vine so receiue we by him the naturall propertie of his bodie which is life and immortalitie and by these meanes we being his members doe liue and are nourished And this meant Cyrill by this word Corporallie in vs.
a liar Faith knoweth God Incrudelitie knoweth him 〈…〉 Faith loueth both God his neighbour Incrudelitie loueth neither of them faith only saueth vs Incrudelitie only condemneth vs. Faith extolleth God and his deeds Incrudelitie extolleth her selfe and her owne déeds Of onelie faith ¶ Looke Onelie FAITâ—â—VLL Hovv God hath deliuered the Faithfull God deliuered Noe from the floud Ge. 6. 8. 7. Lot was deliuered from the Sodomitâ—â— Ge. 19. 10 Iacob froÌ„ the wrath of his brother Esau Ge. 33. Ioseph out of prison Ge. 41. 14. The childreÌ„ of lsrael out of Aegiptâ— Exo. 14. 21. Moses froÌ„ yâ— rebellion of Corah Nâ— 16 The two messengers froÌ„ yâ— meÌ„ of Ierâ— cho Io. 2. Mardocheus froÌ„ the coÌ„spiracie of Amâ— Hoster 6. 7. Dauid froÌ„ the persecutioÌ„ of Saul 1. Reg. from the. 18. Chap. to the. 26. Elias from the hands of Iezabel 3. Reg. 19. Heliseus from the Assirians 4. Reg. 6. 18. Ieremie out of prison Iere. 39. 13. Toby from deuouring of the fish Toby 6. 2. Iudith vndefiled from Holofernes Iudith 13. Daniel from the lyons Dan. 6. The thrée children from the strie â—uen Dan. 3. Susan from the false Iudges Dan. 13. Paule froÌ„ laieng in wait of the gouernour of Damascus Act. 9. 2. Cor. 12. Peter from the hands of Herode Act. 12. FALL How Christ is the fall and vprising of manie Behold this child is appointed for the fall rising againe of manie in Israel ¶ To be the fall of the reprobaâ—e which perish through their owne default raising vp of the elect to whom God giueth faith Geneua Obiection How is Christ will some saie a fall to yâ— vnbeléeuers which are alreadie cast awaie Aunswere The vngodly do perish two maner of waies first they are lost through their owne vnbeliefe secondly for that they wilfully depriue themselues of the saluation that is offered vnto them by Christ. As if a man that is once condemned of theft should afterward not regard the kings sonne that sueth for his parâ—â— but vtterlie â—espiâ—e yâ— deliueraunce offered by him Hemmyng FALSE ¶ Of false Christs MAnie shall come in my name saie that I am Christ. ¶ Iosephus maketh mention in his 20. booke the 12. chapter of a certeine Aegiptian which was a false Prophet who in his own opinion thinking himselfe to be a prophet gathered almost thirtie thousand together whom when he brought out of the wildernesse of the mount of Oliues or Oliuet he went about to take Hierusalem but they were oppressed by Felix the presideÌ„t at that time of the which Felix ther is mention made in the. 21 of the Act. Lastlieâ— the same Iosephus writeth of another also which promised the people quietnes rest froÌ„ all euils if they wold follow him into the desart By many such were the people of the Ieâ—ws mocked deceiued al which as they promised liberty saluation of the people so they affirmed yâ— they were Christs And vnder this name they â—ossed the theÌ„selues also for the true promised 〈…〉 of whoÌ„ yâ— prophets scriptures testifieth Such one was Simon Magus which perswaded the Samaritanes that he was the power of God which was called great ¶ Looke Teudas who was such another Marl. fol. 557. What the false Prophets are Beware of false Prophets which come vnto you in shéepes clothing but inwardlie they are rauening Wolues c. ¶ False Prophets are Preathers that â—eruert wrest the word of God Sheepe â—innes signifie the appearaunce of outward holinesse Rauening Wolues are Tyrants that delight in persecuting and shedding of bloud Tindale False Prophets shal euer impugne the faith of Christs bloud and inforce to quench the true vnderstanding of the lawe and the right meaning and intent of all the workes commaunded by God which fight is a fight aboue all fights First they shall be in such number that Christs true Disciples shall be but a small stocke in respect of them They shall haue workes like Christ so that fasting praier pouertie obedience and chastitie shall be the names of their profession For as Paule saith to the Corinthians The Angels or messengers of Satan shal change themselues into the Angells or messengers of light and truth They shall come in Christs name and that with signes miracles and haue the vpper hande also euen to deceiue the verie elect if it were possible Yea and beyond all this if thou get the victorie of the false Prophets plucke a multitude out of their hands there shall immediatelie rise vp of the same and sette vp a new false sect against thee And against all those Amalechites the onelie remedie is to lifte vp the hands of thy heart to God in continuall praier which hands if thou for wearinesse oncelet fall thou goest to the worse immediatelie Tin fo 239. FANNE What the Fanne is Whose Fanne is in his hand c. ¶ Which is the preaching of the Gospell whereby he gathereth the Faithfull as good Corne and scattereth the Infidells as Chaffe Geneua Another Expositor saith thus The Fanne is Gods word The Flower is the people of Israel the Garner is the kingdome of Heauen â— By the Wheate he vnderstandeth the elect and true Israelitâ—s by the Chaffe he vnderstandeth the vnfaithfull FARE FAIRE VVITH MEN. How this place is vnderstood SEing then that we knowe the feare of the Lord we fare faire with men ¶ We fare faire with men that is wée plaie not the Tyrants with cursings excommunications neither vse we violence malitioustie among the people but feate God and intreat the people louinglie to draw them vnto God Tindale FARTHING What this Farthing meaneth THou shalt not goe thence till thou haue paid the last Farthing ¶ Christs meaning is that he shall neuer come outâ— for that he must euermore paie the last farthing while he â—uâ—fereth euerlasting punishment for his sinnes committed in this world Hier 〈…〉 b. cha 1. vpon the Lam. of Ierem. I. North bridge And that some make Purgatorie of the last Farthing they shew their deepe ignoraunce For first no similitude holdeth euerie word and sillable of the similitude Furthermore when they dispute till he paie the last farthing Ergo he shall paie but not in Hell Ergo in Purgatorie a wise reason Ioseph knewe not Marie till she had borne his first sonne Ergo she bare the second or he knew hiâ— afterward I will not forgiue thee till I be dead nor while I liue Ergo I will do it after my death And a thousand like Tin fol. 204. FASTING A Definition of Fasting FAsting was a certaine discipliue and measurable castigation or chaâ—â—isoment of the bodie alwaies vsed of the auncient fathers and Saints of God vsurped to this ende that the substaunce of heauenlie things might the more be inflamed that the fleshlie desires of the bodie might the more be quenched Marl. fol. 126. What true Fasting is True fasting saith Basile consisteth in fréenesse from â—ites in continencie
indéed namelie that Herod was an enimie vnto the holy man because he was sharplie reprehended of him For Iosephus is deceiued which thought that Herodias was not taken from Philip the brother of Herode but from Herode the king of Chalos his fathers brother for at what time the Euangelist writ the remembrance of the wicked déede was not onelie new but also common in the eies of all men And whereas Iosephus in another place saith that Philip was of a softe wit in consideration and hope whereof there is no doubt but that Herode was the more bold to accomplish his will and to abuse the modestie of Philip not fearing anie punishment Héere is also another probable coniecture that Herodias was rather giuen in Matrimonie to Philip hir fathers brother then to hir great Unckle the Father of hir Graundfather which for age was euen crooked But Herode Antipas héere mentioned and Philip were not bretheren by the mother side but Herode was the sonne of Marthaca the third wife of great Herod and Philip was borne of Clâ—opatra Marl. fol. 307. And when he knewe he was of Herodes iurisdiction he sent him to Herode ¶ This was Herode Antipas the Tetrarch in the time of whose gouernance which was almost the space of 22. yeares Iohn the Baptist preached and was put to death And Iesus Christ also died and rose againe and the Apostles beganne to preach and diuers things were done at Hierusalem almost seuen yeares after Christs death This Herode was sent into banishment to Lyons about the second yeare of Caius Cesar Beza Of Herode Agrippa This man was the sonne of Aristobolus the sonne of the first Herode and was slaine by his Father he was prisoner in Rome in the time of Tiberius and afterwarde in great fauour with Caius Caligula the Emperour of whom he obteined the part of Philip his brother and the name of a King Afterward the Lande also which Herode Antipas had he obtained of Claudius Samaria and Iewrie And by this occasion was whole Iewrie subiect againe vnto one mans Domion The Apostle Iames the greater was put to death by this Herode the which is mentioned in the 12. chapter of the Actes He raigned seauen yeares Carion About this time Herode the king stretched out his hande c. ¶ This name Herode was common to all them yâ— came of the stocke of Herode Ascalonites whose surname was Magnus But he that is spoken of héere was nephew to Herode the great sonne to Aristobolus and father to that Agrippa who is spoken of afterward Beza What the Herodians were The Herodians were they of the Iewes which thought that Herode was Christ and applied vnto him the Prophecie of Iacob Gen. 49. 10. The Scepter shall not depart from Iuda c. Which is veriâ—ied in none other but in Christ. Epipha li. 1. tom 1. haeres 20. HEAVEN Of the opening of heauen WHere the Heauens opened c. ¶ That is where there were mysteries opened from Heauen Steuen also the first Martyr sawe the Heauens open Iesus standing on the right hand c. Act. 7. 56. So are the Heauens open in the faith of the beléeuer that he séeth God in his glorie The Heauens are counted in the Scripture to be opened when a manifest Uision reuelation signe or token is shewed of God vnto man Math. 3. 16. Mar. 1. 10. T. M. HIDE What the hiding of Gods face is ANd will hide my face from them ¶ To Hide his face is as much as not to heare and to take awaie the tokens of his kindnesse as when he giueth no care to vs or our praiers nor sheweth vs anie token of loue but setteth before our eies grieuous afflictions euen verie death As in Iob. 13. 20. Math. 3. 4. T. M. I will hide c. ¶ That is I will take my fauour from them As to turne his face toward vs is to shewe vs his fauour Geneua HIENA Of the propertie of this beast WHat peace is there betweene Hiena and a Dog ¶ Hiena is a wilde beast that counterfaiteth the voice of men so inticeth them out of their houses deuourâ—th them Geneua ¶ That is with a sinner that returneth continuallie to his sinne againe as a Dogge to his vomit Or â—ls after the other Translation Hiena is a subtile beast watching about shepherds folds reseÌ„bling a mans voice lerning certain names doth cal them forth and so destâ—â—ieth them whose nature is contrarie to the dogge which is a kéeper of the folde and friendlie to men The Bible note HYMENEVS Of this mans opinion HYmeneus and Philetus saide that the resurrection was alreadie past HIGH PRIEST How the high Priests office was diuided WHen Annas and Caiphas were high Priests ¶ By the law there should haue ben but one high Priest but corruption of the time by reason the Romanes had rule and the briberie of Caiphas brought to passe that the office was diuided The Bible note ¶ Ther could be by Gods law but one sacrificer at once But because of the troubles that then reigned the office was so mangled by reason of ambition and briberie that both Caiphas and Annas his Father had it diuided betwéene them Geneua How euerie Bishop is called by the name of high Priest The safetie of the Church hangeth vpon the dignitie of the high Priest Which authoritie S. Hierome in that place doth attribute to the Bishop of euerie Diocesse Hierome con Luci. Tertulian saith The high Priest that is the Bishop hath authoritie to minister Baptime Tertulian de Baptismo Augustine saith Quid est Episcopus c. What is a Bishop but the first Priest that is to saie the high Priest August questionibus de vtroq Tes. Euagrius calleth â—â—phemius and Gregorius the Bishop of Antioch SuÌ„mos Sacardotes the highest priests Ruffinus calleth Athanasius yâ— Bishop of Alexandria Pontificem marinum the greatest or highest Bishoppe By these I trust saith M. Iewel it maie appere that the title or dignitie of the highest Priesthood was generall and common to al Bishops and not onelie closed vp and mortified onelie in the Pope Iewel fol. 526. HILL What is meant by this Hill VPon the hill shall be taken awaie the side vale c. By this hill is meant the hill of Syon By which is signified the Church There wil yâ— Lord iudge deliuer vs from al our enimies By the vale and couering vnderstand sinne wherein all men are founde guiltie Rom. 3. 23. All men haue sinned c. From it hath the Lord deliuered all men which beléeue that he hath fréelie done it of his owne mercie for Christs sake not for their deseruings Rom. 3. 24. T. M. HIN What manner of measure it was WIth the fourth part of an Hin of beaten Oyle ¶ A Hin was a measure of Liquid things conteining 12. Logins and one Login was so much as would receiue sixe Egges
neuertheles his father Saturnus caused a Goat to giue him sucke two Nymphs to nurse him the one was called Adrasia the other Ida. The name of the Goat that gaue him suck was Amalthea which Amalthea after yâ— Iupiter was a great old god he set her among the stars sauâ— yâ— he gaue of his liberalitie one of Amalthes hornes to his two nursses graunting to yâ— Goates horne this propertie That whatsoeuer they should wish for it should by and by spring out of that horne of the which fable sprang a Prouerb Cekas Amaltheias Hoc est Cornu Amalthea siue cor nu copia plentie of al things This was a foolish fable a stark lie of the Heathen Poets but the horne of saluation which the Scripture speaketh of is nothing else but the almightie and vnspeakable power of Gods defence for his true seruauntes Ric. Turnar HORNET What an Hornet is I Will send Hornets before thée c. A Hornet is like a Waspe she is of more venemous nature and stingeth much sorer As Deut. 7. 20. Iosu. 24. 12. T. M. I sent Hornets before you ¶ That is I sent such things of feare and dreade into the hearts of your enimies and so discouraged dased and astonied them that they were readie to fall or euer ye came at them T. M. HORSE-LEACH What her two daughters be THe Horese-leach hath two daughters c◠¶ Two daughters that is two forks in her tongue which he héere calleth her two daughters wherby she sucketh the bloud and is neuer saciate Euen so are the couetous extortioners vnsatiable Geneua HOSANNA What this word Hosanna signifieth CRied saieng Hosanna ¶ This was an auncient crieng which they vsed in the feast of Tabernacles when they carried boughes according as God commanded Leuit. 23. 40. And the word is corruptlie made of two for we should saie Hosheangua which is as much as saue I praie thée Beza HOT ¶ Looke Colde HOVRES The distribution of the Houres among the elders THE elders did so diuide the time that alwaies from the Sunne setting to the Sunne rising they counted 12. houers And againe as manie from the rising of the Sun to the going downe thereof Againe they diuide either time into foure spaces and these they called watches and euerie one of these spaces conteined thrée houresâ— Wherfore the third houre from the rising of the Sunne is with vs either the eight or ninth houre as the time of the yeare requireth for these houres are vnequall The sixt houre is Noone and the ninth is the third at after noone And the twelfeth at the Sunne set Pet. Mar. vpon Iudic. fol. 276. And he went out about the third houre ¶ They diuided the daie into twelue houres so that the thirde was the fourth part of the daie sixe of the clocke was noone nine was thrée of the clock after noone and the eleuenth houre was an houre before the Sunne set Geneua What is meant by halfe an houre Ther was silence in heauen about the space of halfe an houre ¶ By this half houre some vnderstand the meane time betwixt the destruction of Antichrist and Christs comming to iudgement But forsomuch as the warre-fare of the church must be endles in this world such maÌ„ner of rest is not to be looked for in this world Beside this Antichrist shal neuer be put quite awaie till Christ himselfe come 2. Thess. 2. 8. Wherfore we rather saie That this silence shall be in heauen at such time as the soules of them that bee slaine shall cease their crieng for vengeaunce because they sée the Lords rightful iudgement vppon the wicked wheÌ„ they shall suffer due puâ—ishment for their wickednesse and by the halfe houre is rightlie vnderstood the beginning of the euerlasting rest because the number of seuen is appointed for resting Gen. 2. 2. Marl. vpon the Apoc. fol. 115. Looke Silence HOVSE OF GOD. What the house of God is HOw thou oughtest to behaue thy selfe in the house of God ¶ The Church or Congregation is called the house of God because yâ— God dwelleth in the hearts of the faithfull in whom he raigneth and declareth his strength for they that haue through â—aith dedicated or giuen themselues whollye vnto Christ they themselues doe not liue but Christ liueth in them Such Congregations is the pillers and grounds of truth For why they are builded vpon a sure foundation which is Christ whose doctrine onely they follow Sir I. Cheeke It is none other but euen the house of God ¶ He calleth it the house of God because of the household of Angells that hée there saw We in like manner call the Church of lime stone the house of God because the people come thether which are the Church of GOD as Saint Paule teacheth 1. Cor. 3 16. 2. Cor. 6. 16. How this place following is vnderstood He made them houses ¶ That is He made a kinred or a multitude of people to spring out of them as we say the house of Dauid for the kinred of Dauid Tindale fol. 11. ¶ Againe He made them houses ¶ That is he encreased and multiplied them and made households of them giuing them both husbands and children As in Gen. 7. T. M. Againe He made them houses ¶ That is either God blessed and increased the families of the widowes or els blessed and increased the families of the Israelites by them The Bible note HVMILITIE A definition of Humilitie HE is humble indéede which neither arrogateth any thing to himself before God nor disdainfully dispiseth his bretheren or coâ—eteth to seeme his superiour but counteth it sufficient yâ— he is taken for one of the members of Christ desiring nothing els but that the head may excell Marl. 395. Humilitie or lowlinesse is not an imbasing of our selues when we haue where with to magnifie our selues But it is acknowledging that there is nothing but wretchednesse in vs and that if we would open our mouth to alledge any thing for our selues we shall finde nothing but vtter conâ—usion in â—s so that if our hearts conceiue any vaine presumption the same is but winde which may well burst vs but not feede vs. Thus ye sée what the right true humilitie or lowlinesse importeth namely that a man should not estéeme of himselfe according also as in very truth we haue no reason so to do And whosoeuer setteth by himselfe must needes be ouer blinde and brutish c. Cal. vpon Iob. fol. 545. Who they be that be humble The humble shall heare thereof and be glad ¶ The humble or méeke are all such as haue determined within themselues to beare the Crosse which are euill intreated of the world because they be not of the world Iohn 15. 19. All such as are displeased with their owne euils and thirst after righteousnes in renouncing of themselues doe wholly commit them into the handes of God as in the Psalme 25. 9. T. M. They that be méeke will he
voice should bée hearde neither yet so softlie that hée should onelie thinke in minde the things which heâ— desired but in such sort as wée reade that Hanna praied in the first booke of Samuel where it is sayde that shée moued hir lippes onelie neither spake shée anie thing that could be heard Then was the Oracle giuen on this manner vnto the Priest By the power of the holie Ghost certeine letters appeared aboue the other in the brest plate and that either in place or in brightnesse wherein the Priest read the Oracle and will of God And these things are those Vrim and Thumim which the Priest bare in his breast lappe This is Kimhies opinion vnto whom what faith is to be giuen I cannot tell for it might be that the spirit of God did without letters giue Oracles by the voice of the high Priest whose heart he inspired with prophesie c. Pet. Mar. vpon Iudic. 272 Of whom we ought to aske our petition Uerily verily I say vnto you whatsoeuer ye aske yâ— father in my name he wil giue it vnto you ¶ He saith not whatsoeuer ye aske the Father in the name of Saint Peter Saint Paule or other Saints but in my name Let vs aske therefore helpe in the name of him which is able to obteine for vs of his Father whatsoeuer we aske least peraduenture héereafter in the end of the world at the straight iudgement we shall heare Hitherto in my name yée haue asked nothing Bilney in the booke of Mar. fol. 1139. How Christ asked what men did saie of him He asked of his Disciples saieng whom do men saie that I the sonne of man am ¶ If anie man saith Origen be a Bishop or a Magistrate let him hardlie aske this question what doe men saie of mee but this they must aske of them that will tell the truth without flatterie Cheeke ASSVR How the people of Assiria tooke their name of him THe Assirians which is a part of Asia came of Assur the second sonne of Sem which Assur as Lyra saith would not rebell against God with Nemroth in the building of the towre of Babilon but fled out of the land of Senhar into a nother farre countrie where he first inhabited by reason wherof the countrie tooke his name and was called Assiria In the which countrie he builded a citie that in processe was called Niniue which citie was so great that it was thrée daies iourney to goe through it Lyra. What is meant by Assur in this place following Assur also shall be slaine with the sword not with a mans sword ¶ The Prophet should héere séeme to prophesie of the great destruction that happened vnto Sennacherib 2. Par. 32. 21. And Esaie 37. 36. which was done by the sword of the Angell not by the sword of man as ye maie there sée Sennacherib was the king of Assiria and therefore is the destruction of the Assirians which happened vnder him signified by this word Assur Some because the Prophet a little before in the Textâ— moueth the people to forsake Idols expound it thus not by our Idols not by our strength not by mannes helpe which all maie be called the sword of man shall our spirituall enimie which is signified by Assur perish but by the power of God and the inuisible sword that cannot bée séene with which the Angell slewe an hundred foure score and fiue thousand in one night T. M. ASTHAROTH What manner of Idoll it was THis Idoll Astharoth was so called because it stoode to be worshipped in the forme of a Shéepe For a shéepe in Hebrue is called Aschtor And as it appeareth by the fourth booke of kings Cap. 23. 13. it was an Idoll of the Sidonians wherevnto Salomon by the instigation of his wiues builded sometime a Cappell c. Pet. Mar. vpon Iudic. fol. 68. â— ASTROLOGIE What Astrologie is AStrologie is the knowledge of the naturall order and disposition that God hath set in the starres and planets to iudge of the office propertie and vertue and to bring all to their end and vse Caluine The Astrologer is he that knoweth the course and motions of the heauens and teacheth the same which is a vertue if it passe not his bondes and he become of an Astrologer an Astronomer Who taketh vpon him to giue iudgement and censure of those motions and course of the heauens what they prognosticate and destinie vnto the creatures of the earth man beast and other what shall be the temperature of the aire the condition of the earth the state successe of such fruite as it bringeth foorth By this knowledge they forespeake of pestilence and other discases and séeth the death of great men to come such commotions and warres as shall followe betwéene the Princes of the world And thus they saie they knowe by the course of the heauens Whereas they sée the coniunctions of manie planets of figures and fatall disposition and qualitie concurre by reason of whose influence into these inferiour partes all those calamities must happen Heere they abuse not onelie the name of God and the naturall discourse of reason which hath comprehended the motions and course of heauens but also heauen it selfe and attribute vnto the heauens the thing that onelie apperteineth to God To saie the health of man the sickenesse of man the plentie of the earth and scarcitie of the same the regument of common and the life death of gouernours thereof Their knowledge and practise in those things is nothing at all For almightie God hath not made the heauens to that end and purpose that man shold learne of them good fortune or ill as it is plaine Gen. 1. In the second daie God made the Firmament and superiour Starres which the text calleth Rakiah to this end that it should seperate the waters that be vnder the Firmament from those that be aboue the Firmament and God called the Firmament heauen In the fourth daye GOD made the Sunne the Moone and the Starâ—es And sheweth to what purpose and ende he made them the one to haue dominion in the daie the other in the night and God put them in the Firmament of heauen to giue light vnto the earth These rule in the daie and night and put difference betwéene light and darknesse to diuide the yeare into his portes the Spring Sommer Autume and Winter They are in signes likewise saith the Text. The which the Husbandman that tilleth and soweth the ground obserueth without superstition to sowe and reape his corne Hée casteth it into the ground in the Winter and receiueth it againe in the Summer So doth the Marriner make the reuolution of the Moone his decrease and increase whereby he knoweth the tides the ebbes and flowe of the same And the latter Phisitions Auicene and Auerrois hath likewise assigned their vse in mans bodie therefore they appoint diuersitie of daies in the practise of Phisicke one to bée more apt for letting of bloude then other
to be brought before them as thou readest Exo. 22. Tindale AVIMS What this word doth signifie AVims was a kinde of Gyaunts and the word signifieth crooked vnright or weaked Tindale fol. 15. AVRICVLAR CONFESSION ¶ Looke Confession AXE What is meant by this Axe that Iohn speaketh of heere NOw also is the Axe put to the root of the trée ¶ The iudgement of God is at hand to destroie such as are not méete for his Church Geneua ¶ Some doe expound it thus The Axe is the power of the Romaines which were the iustruments of God to destroie vtterlie the wicked and vnfaithfull generation of the Iewes Sir I. Cheeke BAAL What Baal was and what the word signifieth OF which neuer man bowed his knée to Baal ¶ Baal was as some thinke a common name of all straunge Gods because it commonlie signifieth Lord or Maister and thereof tooke the Gods of the Gentiles their names as Baal Phegor or Phogor or Baal Peor that is the Lord or Maister or Phegor c. T. M. ¶ Baal signifieth as much as Maister or patron or one in whose power an other is which name the Idolaters at this daie giue their Idolls naming them patrons and patronesses or Ladies Beza What Baal Berith was And made Baal Berith their God ¶ In this place is perticular mention made of Baal Berith which a man maie call Iouem faederis or Iouem faederatum him made they meaning the Israelites a God ouer them and worshipped him for their God The worshipping of him séemeth to be this that they referred all the good things which they had as receiued of him they beléeued that he turned awaie from them those euills which they were not troubled with By reason of which faith they counted him for their God and worshipped his outwarde Image Pet. Mar. vpon Iudic. fol. 155. What Baal Peor was They ioined themselues also to Baal Peor ¶ Baal Peor was the Idoll of the Madianites but why he was named so it is not fullie agréed vpon Truelie Bagual importeth as much as a a patron or aduocate and because P haguar signifieth to open some interpret it the God of opening and they adde that the cause was for that they destroied their priuie members before him which thing I dare not auouch for certeintie And it maie bee that it is the name of some place according as we knowe that oftentimes the heathen men gaue their Idols the names of the Countries Calâ—â—â—e vpon the Psal. BABEL What Babel signifieth BAbel signifieth confusion or mirture It was the name of a Towre builded by Nemroth before the incarnation At the building héereof was the first confusion of tongues This was done in the lande of Sennaar in the Countreie of Chaldea Eliote For what intent the Towre of Babel was built The lande was of one language at the building of the Towre of Babel which Nemroth and his people beganne to builde intending that the toppe thereof shoulde haue touched the Heauen wherein they might haue saued themselues if anie Deluge shoulde afterwarde haue happened But God séeing their pride and rebellion confused so their language that euerie one spake in such sundrie speaches that one vnderstood not an other whereby of necessitie the worke was left vnfinished Lyra. BABILON What Babilon signifieth BAbilon the great Citie ¶ Babilon signifieth Rome for as much as the vices which were in Babilon are founde in Rome in greate abundaunce as persecution of the Church of God oppression and slaunders with destruction of the people of God confusion superstition idolatrie impietie And as Babilon the first monarch was destroied so shall the wicked kingdome of Antichrist haue a miserable ruine though in bée greate and séemeth to extend throughout all Europe Geneua Whie Babilon is called an hill Beholde I will come vpon thée thou noisome hill ¶ Babilon is called an hill although it stood in a lowe place and no hills about it for that hir walls and buildings were so greate and hie as mountaines The Bible note ¶ Not that Babilon stood on a hill or mountaine but because it was stronge and séemed inuincible Geneua The description of Babilon and how it was wonne In the land of Sennaar that is in the land of the Chaldes in a great plaine was Babilon builded in processe of time mightelie stronglie augmented with rich pallaices pleasant houses strong walles and towres called the head Citie and Empire of all the world so celebrated and standing inuict with manie glorious victories by the space of 1495. yeares hauing the whole world vnder their dominion It was builded foure in square thrée thousand paces ouer from wal to wal The wall was 200. foote high and. 500. foote broade And yet was euerie foote longer by thrée fingers then ours It was in circuite without the outward walls 480. furlonges It was double walled with manie high and strong towres and by a meruailous craft and labour the floud Euphrates was brought to runne rounde about it betwixt and without the walls and through manie places of the citie It is so described of the auncient historie writers as of Ioseph Plinie Herodoto Orosio as no Citie else to bée like it But this so mightie a Citie and golden head when the king Balthazar with his nobles were feasting and banketting in the night in most securitie for that they thought their Citie to bée inexpugnable Then came king Cyrus and laide siege to Babilon Hée digged vp the bankes of Euphrates and turned the floud cleane from the Citie so that without perill hée might with his hoast enter in and then hauing the king of Babilon in such drunkennesse and securitie he slewe him and tooke the citie In that Citie yet as it is left there remaineth the Temple of Iupiters Image called Bele the finder of the Syderall science or els is there none other memoriall or scant anie vestigie thereof Melan cthon and others vpon Daniel How Babilon is fallen three manner of waies Shée is fallen in wealth and riches Her Abbeies Monesteries Nunries Frieries Hospitals Chauntreis Churches and Chappelles now ouerthrowne and made euen with the ground All landes Iewels Ornaments and great treasures that belong to the same are cleane taken awaie from them She is fallen in power and authoritie for the kings of the earth which sometimes were subiect to that monsterous beast yea the most part of the ten hornes which were all the kings and potestates of the earth which gaue ouer their power and authoritie vnto the same beast that acknowledged the Pope for their souereigne Lord doe now hate and abhorre that harlot of Rome and doe withdrawe their subiects obedience from her Shée is fallen and that chieflie in the credit of her doctrinâ— Forâ— besides so manie states of Christendome and Princes that by publike authoritie haue receiued the Gospell and vtterlie abolished all Babilonicall doctrine euen in the middest of her bloudie tyrannie and persecution greate multitudes
a great feare vpon those that sawe them ¶ That is to saie when the enimies of the truth sawe they auailed nothing by putting the Preachers of the word to death they were sore afraid like as at this daie manie of the persecuters of the Gospell are constrained to saie that they loose their labour vtterlie in persecuting those that be against the Popish doctrine For the moe of them that be burned and put to death the mo do come away from the vntoward doctrine to the doctrine of the Gospel for the bloud of Martirs is the séed of the church◠Marl. vpon the Apoc. fol. 159. BODIE What a naturall bodie is A Naturall bodie is he that is led by his affections not vnderstanding the things of the spirit of God Tindale What a spirituall bodie is A spirituall bodie is he that is led by the spirit of God How the bodie of Christ is in one place Dardamus did write vnto Saint Austen for the exposition of these words that Christ spake vnto the Thiefe saieng This daie shalt thou be with me in Paradise and wist not how to vnderstand it whether Christ meant that the Thiefe should be in Paradise with Christs soule or with his bodie or with his Godhead Therevpon Saint Austen writeth that as touching Christs bodie that daie it was in the Sepulcher saith it was not in Paradise although it was in a garden that he was buried for Christ he saith meant of a place of ioie and that was not saith S. Augustine in his Sepulcher And as for Christs soule it was that daie in hell and no man will saie that Paradise is there wherefore saith S. Austen the text must néedes be vnderstood that Christ spake it of his Godhead ¶ Héere S. Austen saith plainlie that Christs bodie as touching his manhood was in the graue and as touching his Soule it was in Hell so that while his bodie was in the graue it was not in Paradise For if he had thought that Christs bodie or soule might haue bene in diuers places at once he would not haue said that the text must néedes be vnderstood of his Diuinitie Againe As touching his Manhoode he was in Earth and not in Heauen where he now is when he said No man ascendeth into Heauen but he that descended from Heauen the Sonne of man which is in Heauen ¶ Doubt not saith Austen againe but that Christ our Lord the onelie begotten sonne of God equall with the Father and the same being the sonne of man wherein the Father is greater is whole present in all places as touching his Godhead and dwelleth in the same Temple of God as God and in some place of heauen for the cordicion of his verie bodie Héere S. Austen saith as touching his Manhood he is onelie in one certaine place in heauen and not in manie places at once ¶ The same one man is locall that is to saie contained in one place as touching his manhood which is also God vnmeasurable from the father The same one man as touching the substaunce of his manhood was absent from heauen when he was in earth and so forsaking the earth when he ascended into Heauen but as touching his Godhead vnmeasurable substance he neither forsooke heauen when he descended from heauen nor forsooke the earth when he ascended into heauen which maie be knowen by the most sure word of the Lord which to shew his humanitie to be locall that is to say conteined in one place onelie did say vnto his Disciples I ascend vnto my father your father my God and your God Of Lazarus also when he said I am glad for your sakes that you may beléeue for that I was not there And againe shewing the vnmeasurablenesse of his Godhead said vnto his Disciples I am with you vnto the worlds ende How did he ascend into heauen but because hée is locall and a verie man or how is he present vnto his faithfull but because he is vnmeasurable and verie God ¶ Now may Christ be called a straunger is he departed into a strange countrey séeing he is with vs vnto the worlds end and is among them that be gathered in his name Aunswere Christ is both God and man hauing in him two natures And as man he is not with vs vnto the worlds ende nor is present with his faithfull gathered together in his name But his diuine power spirit is euer with vs. Paule saith he was absent from the Corinthiaris in bodie but he was present with them in spirit So is Christ gone hence saith he and absent in his humanitie which in his diuine nature is euerie where and in these saiengs we reserue to both his natures their properties ¶ A bodie must néedes bée in some place if it be not within the compasse of a place it is no where if it be no where it is not ¶ Doubt not but Iesus Christ as concerning the nature of his manhood is now there from whence he shall come And we may not thinke that his mans nature is euerie where for we must beware that we doe not so stablish his diuinitie to take awaie the vertue of his bodie ¶ Christian people must beléeue that although Christ be absent from vs concerning his bodie yet by his power he gouerneth vs all things For like as when he was conuersant héere in earth as man yet then he filled heauen Euen so being in heauen with his flesh yet filleth the Earth and is in them that loue him ¶ S. Ambrose saith We must not séeke Christ vpon earth nor in earth but in heauen where he sitteth at the right hande of his Father ¶ To goe to his father from vs was to take from the world the nature which he receiued of vs. He is with vs and not with vs. For touching the forme of a seruaunt which he tooke away from vs into heauen he is absent frōm vs but by y◠forme of God he is present with vs. And neuerthelesse both present absent he is all one Christ. ¶ If the word flesh wer both of one nature séeing that the word is euerie where why is not the flesh then euerie where For when it was in Earth then verelie it was not in heauen And when it is in heauen it is not surelie in earth And so sure that it is not in earth that we looke for him to come from heauen ¶ To be conteined in a place and to be euerie where be diuers and contrarie one nature cannot receiue in it selfe two diuers and contrarie things ¶ He is created by nature of his flesh and not created by the nature of his Godhead He is comprehended in a place by the nature of his flesh and not comprehended in a place by the nature of his Godhead ¶ Thus much of this matter gathered out of the workes of I. Frith BOOKE What the booke of life is ANd
of good fridaie which we after our counting of yâ— clock do take to be toward night as it were about 3. of yâ— clocke in yâ— after noone vntil yâ— dawning of Easter daie in yâ— morning But I doubt of this doctrine saith yâ— Author and yâ— for two causes Once we read yâ— Christ hanging vpon yâ— crosse did giue vp his soule commending it into the handes tuition of his Father saieng Pater in manus c. Againe we read that Christ hanging vpon the crosse said to the good théefe that said Remember me O Lord when thou shalt come into thy kingdome Christ answered yâ— thiefe saidâ— Hodie mecum eris in Paradiso This day thou shalt be with are in paradise weigh these words wel First Christ said Hodie to day yâ— is to say immediatly after thy soule shal depart out of thy body MecuÌ„ eris Thou shalt be yâ— me wher In Paradiso in paradise what shal we cal paradise Shal we not vnderstaÌ„d yâ— kingdoÌ„e of heuen by paradise séeing yâ— théefe said Remember me wheÌ„ thou coÌ„mest into thy kingdom wher is Christs kingdoe but in heauen Lyra doth wrest this word paradise to signifie LimbuÌ„ sanctoruÌ„ patruÌ„ But Theophilactus grauÌ„teth yâ— paradise the kingdoÌ„ of heaueÌ„ is all one thing in vnderstaÌ„ding yet he séemeth to lene to this conclusioÌ„ Quod Christâ—s euÌ„ menâ—e ingressus est paradisuÌ„ in infernuÌ„ desceÌ„det cuÌ„ aâ—ima And yet he denieth yâ— théefe had yâ— fulnes of glory yea or yâ— the soules of yâ— patriarks other saints departed in of yâ— faith of Christ haue yâ— fulnesse of ioyes glory which they shal haue at yâ— day of dome wheÌ„ yâ— body yâ— soule shal be vnited together yet he graunteth yâ— the théefs soule went straight to yâ— kingdoÌ„e of heaueÌ„ S. Augustine in an epistle yâ— he wrote to Euodius affir moth plainly Quod anima Christi descendit ad infernos yâ— Christ in his soule while his bodie laie dead in yâ— graue went downe into hell whom Saint Bede doth follow Saint Hierome in his commentaries that he written vppon yâ— Psalter Si tamen Hieronimi sint hath these words Non derelinques qua ipsa ad inferna defcendit vt electos suos eijcerit diabolos ligaret qua antea iactitabat se esse omniuÌ„ DominuÌ„ nunc omnium seruus And therfore S. Hierome in a certeine Epistle hath these words Quid homine imbecilius qui a carne sua vincitur quid ita homine Christi aut fortius qui diabolum mundum vincit But how Quia omnia possum in eo qui me confortat Because we put our trust in the name of Iesus which bad vs be bold vpon him saieng Confidete a me quia ego vici mundum To tell you more of their mindes that say that Christ went downe into hell in his soule Saint Gregorie and certeine other doe adde and saie moreouer Quod anima Christi passasiâ— apud inferos And that when Iohn Baptist béeing in prison and hearing of the myracles of Christ sending to Christ two of his Disciples with this message saieng Tu es qui venturus an alium expectamus The meaning of Saint Iohn was this Art thou he or shall wée looke for an other not meaning whether he were the true Messias incarnate for then he must haue said Tu es quivenisti an alium expectamus but Iohn said Tu es qui venturus an alium expectamus Meaning saith Saint Gregorie that where now I am in prison and sée nothing but present death what shall I in my soule like as I haue bene thy preacher and thy fore runner héere iu earth shall I in my soule also preach vnto the soules departed in the faith of thée to come These bée Saint Gregories words Debeo te nunciare inferis qui te nunciam superis As touching the second opinion that Christ descended into hell not personalie in his soule Sed in spiritu Hoc est viuifica mortis sua virtute that is by the might and power of his redeÌ„mption that he made vpon the crosse This opinion I haue not saue onelie in the learned writers of this our age which doe proue their opinion true by the wordes of Saint Peter written in his first Epistle in the third and fourth Chapters which places vndoubtedlie are verie notable These bée the wordes of Saint Peter in the third Chapter Christus in spiriâ—u 〈…〉 spiritibus â—ui 〈…〉 careete â—raâ—t prâ—dicaâ—it Christ in spirit that is to sale in the power of his Godhead and inerites of his manhood and vertue of his passion went and preached vnto the Saints that were in prison Of the spirites that were in prison at the time of Christs suffering vnder Pontius Pilate ther wer two sundrie sorts good bad the soules of Infidels the soules of vngodlie wicked liuers in this wretched world as Cain Nemroth the Sodomits Gomoreanâ— the Philistines the Iebusites Iudas the traitor with his fellowes And the soules of the Patriarchs Adam Abel Seth Noe Abraham Isaac Iacob Dauid and all other soules of holie men and faithfull beléeuers in Christ to come All flesh both good and badde were in prison till at the suffering of Christ vpon the Crosse but yet not all in one prison The soules of the Saints that is of good men were by themselues in one societie or fellowship which the Gospell calleth the Bosome of Abraham and S. Peter calleth it a prison in respect of the infinite pleasures To both these sorts of spirits or soules Christ preached but after a sundry sort To the good sort he preached redemption satisfaction for their sinnes paied by Christ vpon the crosse and therevpon receiued them into heauen vnto himselfe To the soules of the sinfull he preached perpetuall paines in Hell neuer to haue ende but bound and to burne continuallie with the Diuell whom they did serue when they were aliue Of the wicked and damned soules S. Peter giueth an example by whome all the world maie take héede Of the good soules he giueth no example But of the damned soules he giueth now example by them that liued iâ— Noesâ— time that were disobedient to the preaching of Noe when the long suffering of God abode excéeding patientlie but in conclusion there were no moe saued from drowning sauing onelie eight persons That the meaning of S. Peter in the third chapter should be this that I haue recited That is that Christ in the spirit that is in the power and vertue of his passion descended into hell these learned and godlie writers do proue by the exposition that Saint Peter maketh of his owne words in the next Chapter following where he saith thus Mortuis euangelizatum est vt iudicentur quidem secundum homines in carne viuant autem secundum Deum in spiritu The Gospell was preached vnto the dead that they should bée iudged in the flesh after the fashion of men but in the Spiritshould
no robberie to bée equall with God neuerthelesse he made himselfe of no reputation taking on him the shape of a seruant and was found in his apparel as a man c. Héere we sée that forasmuch as he was in the shape of God he was equall with God and inasmuch as he was in the shape of man he was lesse then the father for he made himself of no reputation Thus ye doe sée the sentence they bring foorth is verie true and yet maketh nothing for that purpose they alleadge it But if they list to cauill about this word shape or likenesse of God therefore he was not God for it is one thing to be in the shape and likenesse of GOD and another to bée GOD. To that I aunswere that as he saith he was in the shape of GOD so he saith also that he tooke on him the shape of a seruant and was found as a man And if they will prooue him heereby not to bée God so on the other side I will proue him not to be man because he tooke on him the shape of a seruant and was found as a man and the one is euen as true as the other which if it shuld bée graunted the whole work of our saluation should be of none effect Thus do you sée of what force this argument of theirs is Obiection Christ saith all power is giuen vnto me in heauen earth And againe the Father loueth the sonne hath giuen al things into his hand Thus sée we the Father giueth and the sonne receiueth and greater is he that giueth then he that receiueth wherefore it cannot be that he should be equall and all one God with the Father Aunswere This obiection maie be answered like as the other the Christ was equall with his Father as touching his diuinitie lesse then the Father as concerning his humanitie In the which humanitie he receiued all things of his Father but as touching his diuinitie he created and made all thinges and giueth the selfe same gifts to men that the Father giueth For Saint Iohn saith the world was made by him and as manie as receiued him to them gaue he power to bée the sonnes of God Thus sée we the Scripture which they alleadge serueth nothing for their purpose Obiection S. Paule 1. Cor. 15. 25. saith Then commeth the end when Christ hath deliuered vp the kingdome to God the Father whē he hath put downe all rule all authoritie and power For hée must reigne vntill he put all his enimies vnder his feet For as much then as Christ shall deliuer vp his kingdome to God the Father and shall reigne vntill he put all his enimies vnder his feete néeds it must be graunted that his kingdome shall haue an end whereby it is euident that he is not God Aunswere The kingdome of Christ doth consist in conquering our auncient enimie the diuell vnder whom we were a long time in bondage in that he should die to redeeme the people and so together in one and so to ascend vp on high and to leade awaie captiuitie captiue to sit on the right hand of God to make intercession for vs and last of all to sit in iudgement on all flesh whereof part is alreadie done and the other part is a dooing part to be done For first y◠redemption of man is alreadie done and wrought by his death and passion Againe euen vnto this daie he fighteth in his members against Satan the enimie of God and reigneth as a king in the heartes of them that be his beside this he continuallie maketh intercession for vs. And the last daie he shall as a righteous Iudge reward them that be his with eternall lyfe but the vngodlie with death euerlasting All the which béeing done this kingdome of his shall cease For he shall deliuer it vp vnto his Father so haue an end For it shal be no longer néedfull forasmuch as the saluation of man shall there vs altogether finished and made perfect But doth it nowe followe that although this kingdome of his shall haue an end that then he shall cease to reigne and haue no kingdome By the selfe same reason maie it bée proned that God the Father was without a kingdome all the while y◠this kingdōe of Christ hath continued for Christ saith All power is giuen me of my Father Héere ye sée that the Father gaue all power and authoritie vnto Christ Ergo the Father was without power and authoritie for the time that Christ had it The which I am well assured that no man that is in his right minde will bée content to graunt And beside all this we haue the plaine testimonie of Scripture that the kingdome of Christ is euerlasting For the Angell said Of his Kingdome there shall bée no ende Thus if the Scripture be well weied it maketh nothing at all for their purpose What Christ hath done for vs. Christ is the Sauiour of the world Iohn 4. 42. Christ is the Sauiour Luke 2. 11. Christ died for vs. Rom. 5. 6. Christ died for our sins Rom. 4. 25. Christ bought vs with his bloud 1. Pe. 1. 17. Christ washt vs with his bloud Apo. 1. 5. Christ offered himselfe for vs. Gal. 1. 4. Christ bare our sinnes vpon his back Esay 53. 11. Christ came into the world to saue sinners 1. Tim. 1. 15. Christ came into this world to take awaie our sins 1. Iohn 3. 5. Christ was the price that was giuen for vs and our sins 1. Timo. 2. 6. Christ hath paied our debt for he died for vs. Coll. 2. 14. Christ is our sanctification 1. Cor. 1. 30. Christ is our redemption 1. Cor. 1. 30. Christ is our peace Coll. 2. verse 14. Christ hath pacified the Father of heauen for vs. Rom. 5. 1. Christ is ours and all his 1. Cor. 3. 22. Christ hath deliuered vs from the lawe from the diuel and from hell Coll. 2. 14 The Father of heauen hath forgiuen vs our sinnes for Christs sake or anie other like the same which declare vnto vs the mercie of God ◠Iohn 1. 7. In the booke of Mar. fol. 1110 CHRISTIAN The definition of a Christian. SEE that will expresse the name of a Christian must bée such a man as excelleth through the knowledge of Christ and his doctrine in modestie righteousnesse of minde in constancie of life in vertuous fortitude and in confessing of sincere pietie toward the one and the onely vniuersall God Eusebius fol. 8 The right Christen man consenteth to the lawe that it is righteous and iustifieth God in the lawe For he affirmeth that God is righteous and iust which is the author of the law He beléeueth the promises of God and iustifieth God iudgeing him true and beleeuing that he will fulfill his promises With the lawe he condemneth himselfe and all his déedes and giueth all the praise to God He beléeueth the promises and ascribeth all truth vnto God thus euerie where
euerie side defended that no rush nor knocke can lightlie hurt it Beside all this the apple of the Eie or the sight of the Eie is compassed and nourished with plentie of fat and moist humour and in the middes as it were a goodlie Pearle standeth the Apple of the Eie Weigh all these things well and we must néedes saie that the Apple of the Eie is goodlie and wonderfullie defended And that is the cause why Dauid doth saie in his seruent praier Custodi me vt pupillam oculi Kéepe me as the apple of an Eie Ric. Turnar To what ende our Eies were made Iob saith that his heart walked not after his eies ¶ We haue to mark thervpon that our eies which wer created to looke vppon good workes to the ende we might be taught to loue reuerence and feare him are become as it were bondes of Satan and are as it were inticers which come to beguile and worke our destruction God I saie hath created our Eies To what ende To the ende that whiles we be in this world we should haue abilitie to discerne betwéen things that the same might lead vs vnto him whether we looke vpward or downward do we not sée that our Lord calleth vs vnto himselfe Are not all the creatures both in heauen and earth meanes to allure vs to come to God Then doth he not onelie saie come vnto me but he draweth vs thether by his goodnesse according as we see he sheweth himselfe liberallie towards vs and thereby ministreth occasion to vs to walke in his feare Thus ye sée to what ende our eies were made For if we had no eies we should not haue such meanes to beholde Gods glorie in all points as we haue Cal. vpon Iob. fol. 529. The meaning of this place following Is thine eie euill because I am good Naught that is to saie doest thou enuie at my goodnesse towards them For the Hebrewes by an euill eie meaneth enuie because such dispositions appeare chiefelie in the eies as aboue Chapter 6. 23. it is said to aunswere the word single and it is there taken for corrupt for whereas he said there afore ver 22. If thine eie be single he addeth in the 23. but if thine eie be wicked or corrupt the word being the same in that place as it is héere Beza What the Eies and Eie liddes of God doe signifie God is said to haue eies because he séeth all things and nothing is hid from him in whose sight as the Apostle telleth no creature is inuisible for all things be naked open to his eies His eies also is sometime taken for his fauour As the eies of the Lord are ouer the righteous Psa. 34. 15. His eie liddes bee taken for his secret iudgements Psa. 11. 4. His eie liddes behold the children of men EAGLES Of the nature of Eagles AS concerning the nature of Eagles it maie be taken that their young ones doe sucke bloud anone after they be vnclosed because that one kinde of Eagles do cast their young ones out of the neast so as they be driuen to shifte for themselues it is said that they bring vp none but the blacke ones howbeit they that write of such matters doe varie in that point For some saie that the Eagles doe cast awaie their young ones as bastards if their sight be not strong inough to looke vppon the shining Sunne Cal. vpon Iob. fol. 719. An Eagle of all Birds liueth along time without all kinde of féeblenesse dieng neuer of age but of famine An exposition of these places following Thy youth shall be renued as the Eagles â— The comparison of the Eagles gaue the Iewes occasion to forge fables For whereas they vnderstood not the principles of anie science at all yet are they so brasen faced that what matter soeuer is intreated of they neuer make bones in it and so soone as they méete with anie vncouth thing there is not anie so péeuish a forgerie which they threape not vpon men as an Oracle from God So in this place they surmise that euerie tenth yeare the Eagles flie vp to the Elementall fire and afterward plunge themselues in the Sea and than by and by new feathers growe vp againe But the plaine meaning of the Prophet is picked out of the nature of the Eagle described by the Philosophers as which is throughlie knowen by experience For that foule is faire and well liking vnto hir old age and is not efféebled by yeares nor subiect to diseases till at the length she die for hunger Certaine it is that she liueth long but at the length hir beake ouergroweth so as she cannot receiue meate but onelie is faine to sucke in the bloud of it or els to refresh-hir selfe with drinking wherevpon came the Prouerbe An Eagles olde age for necessitie compelleth him to be euer bibling And because drinke alone is not enough to maintaine life they rather pine awaie for hunger and want of foode then decaie for want of strength Now without anie fable we perceiue the naturall meaning of the Prophet That like as Eagles continue alwaies lustie and in good plight so as they be youthfull euen in their olde age euen so the godlie are sustained by the secret power of God so that they receiue their strength still vnappaired Cal. vpon the Psal. ¶ As the Eagle when her beake ouergroweth sucketh bloud and so is renued in strength euen so God miraculouslie giueth strength to his Church aboue all mens expectation Geneua For wheresoeuer a dead Carkasse is euen thether also will the Eagles be gathered together ¶ There are diuers kindes of Eagles among which one is of the Uultures kind excelling the rest in bignesse And the Uultures which Writers doe witnesse doe flie two or thrée daies before to the place where the carkasse shall be And Iob of the Eagle saith where anie dead bodie lieth there is he immediatelie It is likelie that the common Prouerbe arose of this kinde of Eagles Marlorate in expounding this place at the full maketh this conclusion in the ende Moreouer saith he their reason is nothing sure or effectuall which vpon this place saie that the death of Christ was so effectuall that it allured the elect and chosen of God For it was rather the purpose of Christ to bring an argument from the lesse to the more as thus If ther be such wit in Birds that manie of them will come from farre to one Carkasse It is a great shame to the faithfull not to be gathered to the Authour of life by whom onelie they are trulie sed Marl. fol. 576. ¶ In despite of Satan the faithfull shal be gathered and ioined with Christ as the Eagles assemble to a dead â—â—â—sse Geneua ¶ Nothing can hinder the faithfull to be ioined to their head Iesus Christ for they shall gather to him as rauening birds about a carion Geneua ¶ That is there as the sonne of man shall be to
but to be contented with a portion of the earth to dwell vpon to get them into a corner in no wise so hardie their heads to passe their bounds limits appointed This statute was made vppon the third daie after the creation of the world as we reade in Gen. 1. Chapter on this wise Congregantur aquae sub coelo sunt in locum vnum appareat arida Let the waters that be vnder Heauen be gathered together into one place that the drie lande maie appeare And by this peculiar commaundement of God in the which the Philosopher béeing ignoraunt and séeing such a miraculous worke aboue Nature be called it Natura particularis Now ye must note that forasmuch as this peculiar order that God hath established betweene the waters and the drie lande the Earth is exalted aboue the waters euen as farre as the walles of an house are aboue the foundation In consideration of this miraculous worke of God the earth is héere said by the Prophet to be builded partlie vpon the salt Seas partlie vpon the fresh floudes because the earth is so wonderfullie exalted in euerie place aboue the waters euen as far as the walls of an house is aboue the foundation and not that the water is absolutelie the foundation or the piller of the Earth Ric. Turnar EARTHQVAKE How Earthquakes doe come AN Earthquake is a shaking of the earth which is caused by meanes of winde and exhalations that be inclosed within the caues of the earth and can finde no passage to breake foorth or els so narrow a waie that it cannot be soone enough deliuered Wherefore with great force and violence it breaketh foorth and one while shaketh the earth and another while rendeth and cleaueth the same sometime it casteth vp the earth a great height into the aire and sometime it causeth the same to sinke a great depth down swallowing both Cities and Townes yea and also mightie great Mountaines leauing in the place where they stoode nothing but great holes of an vnknown depth or els great lakes of water W. F. Aristotle the great and the learned Philosopher disputeth of Earthquakes in the 5. booke of his Mute And holdeth opinion that y◠cause efficient of Earthquakes be winde inclosed within the caues hollow places of the earth And the materiall cause he iudgeth to be Exhalations hot and drie Other of the most auncient and great Philosophers be of a cleane contrarie opinion which is this That Earthquakes doe come with the vehement pushes and beatings of great waters that be crept in at the caues of the earth afterward doe séeke a waie out which when they cannot finde the waters violently enclosed beating and rolling vp and downe within the earth doth cause earthquakes but it is to be thought that the thirde opinion which A. G. li. 2. cap. 10◠seemeth to allowe is better and a more wiser opinion no dispraise nor displeasure to Aristotle then either of both these and that is this that no man can certainlie tell the cause of Earthquakes but onelie God and these be his words Quaenam esse causam quamobrem terra motus fiant non cordibus hominum sensibus opinionibusque comitatum est Sed ne iuter phisicas quidem phinas satis constiti◠And indeede though that Earthquakes be workes and aboue our discusse of reason yet by the Scripture we be taught that Earthquakes Thunderings and Lightenings be tokens and tastes of Gods most tremed and dreadfull power And sometimes also they bée plagues inflicted to impenitent sinners in the time of Gods wrath teaching all men to stande in awe of God and to beware how they displease him with breaking of his law and holie commaundements Ric. Turnar ESAV AND ISMAEL What is to be thought of their saluation I Thinke of Esau and Ismael so much onelie as the holie Scripture hath sette foorth vnto vs. And I thinke that there are no places extant by which we maie define anie thing touching their saluation The Scripture thus speaketh of Esau that he so vehementlie hated his brother that he sought to kill him that he solde his birth-right that he prouoked his parents to anger when he had taken straunge women to wiues that he was a violent man and despised the lande of Canaan promised vnto the fathers and in the Epistle to the Hebrewes it is written that although he poured out teares yet found hée no place of repentaunce Of Ismael also we read that he was reiected not onelie by the will of Sara but also by the will of God But touching both their posterities I denie not but some of them might be saued no lesse then some of the stock of Iacob might become runnagates and obstinate For it is sufficient to the election and reiection of God that some parte of either Stocke bee either elected or reiected Peter Mar. vpon the Rom. fol. 251. Ye knowe how that afterward when he would haue inherited the blessing he was put by and he founde no meanes to come thereby againe no though he desired it with teares ¶ This text maketh not against repentaunce that is done in season for Esau repented too late therefore profited not When sentence of iudgement is giuen then hath repentance no place The dampned in Hell shall wéepe and repent but in vaine for then is the time of repenting past The blessing which Isaac gaue was vndoubted done by the inspiration of the Holie ghost and giuen in stéed of a determinate sentence and therfore must néedes be ratified and might not be called againe But and if Esau before the blessing giuen had chaunged his manners and had heartelie earnestlie repented him he had surelie not bene reproued of God This should séeme to be the verie meaning of this place Tindale ¶ He was full of despite and disdaine but was not touched with true repentaunce to be displeased for his sinnes and so seeke amendement Genena ESSENCE OF GOD. What the Essence or substaunce of God is BY Essence is meant the nature that is common to those thrée persons the Father the Sonne and the Holie ghost Theo. de Beza ESSES What manner of people the Esses were THe Esses when they perceiued that both the Pharisies and Saduces followed their appetites vnder the colour of honest Titles neither did ought in a manner that were worthie their profession therfore séemed it them good to declare the straitnes seueritie of life with the déed would be called Essei that is workers or doers For Assa whence the name Essei commeth signifieth to worke as in these times the Anabaptists doe reprooue both the Lutherians and Papists and endeauour to séeme more holier then either of them For the Essei liued in a manner in all things as the Anabaptists liue they maried not and would haue all things common among them They delighted in cleane apparell and praied before the Sunne rising c. Lanquet The Esseās celebrate festiual daies not after the Iews but
is the childe of God and in the faith of Christ and whether his conscience doe beare him witnesse that Christs bodie was broken for him and whether the lust he hath to praise GOD and thanke him with a faithfull heart in the middest of the bretheren doe driue him thetherward or els whether hee dooe it for the meates sake or to kéepe the custome for then were it better that he were awaie For he that eateth or drinketh vnworthelie eateth drinketh his owne damnation because he maketh no difference of the Lords bodie Frith ¶ Looke Weake and Sicke ¶ We must marke that in this examination he sendeth no man to another but euerie man to himselfe The Papists bid thée goe to an auricular Confessour there to confesse thy selfe to receiue absolution and to make satisfaction for thy sinnes according to the forme that is commaunded thée But Paule the Doctour of the Gentiles and the vessell of election speaketh not a word of these things but saith simplie Let a man examine himselfe and so let him eate of that bread and drinke of that Cup for like as God is the searcher of the hearts and requireth the inward affection of the minde and hateth hipocrisie so none knoweth what is in the heart of man or what affections we beare to Godward but we our selues doe therefore he willeth vs our selues to examine euerie thing in our selues That is to saie he willeth euerie man to descend into himselfe and to examine himselfe Bullinger fol. 1109. ¶ Looke Prouing EXCOMMVNICATION What Excommunication is IT is the separation and reiection from the holie assemblie of our Lord Iesus Christ the which is done by the Church against open and obstinate sinners Tindale ¶ Excommunication is a censure of the Eldership whereby he that is guiltie of some most grieuous crime is without anie certaine prescription of time shut from the sacraments and banished the companie of the faithfull This is the sorest punishment of the Church which also is called of Saint Paule a deliuering vp to Satan of Christ to be as an Ethnike and Publicane which aunswereth the Iewes cutting them off from the Couenaunt so often repeated to the people of God by Moses Héereof is oft mention made in the new Testament Iohn 9. 18. And 1. Cor. 5. 4. 2. The. 3. 15. and in other places mo Now wheras it is so grieuous a punishment it is executed on none but on him that is guiltie of some heinous trespasse which kind of sinnes are rehearsed by Saint Paule 1. Cor. 5. 11. and 2. Thessa. 3. 14. Yet count him not as an Enimie but warne him as a Brother ¶ The ende of Excommunication is not to driue from the Church such as haue fallen but to winne them to the Church by amendement Geneua They shall excommunicate you ¶ In that he saith they shall be excommunicated his meaning is this They shall cast you out of their Sinagogues they shall condemne you of impietie and heresie they will refraine you of water and fire and such necessaries They will banish you and sell your goods and they will account you not for Israelites but for Gentiles and Atheists For the good as subiect not onelie to persecution but also to ignomie and reproach euen as saith the Apostle Paule Be thinketh that God hath set foorth vs which are the last Apostles as it were men appointed to death for we are made a gasing stocke vnto the world and to the Angells and to men Christ notwithstanding commaundeth to stande firme and stedfast against this temptation because though they bée thrust out of Synagogues yet neuerthelesse they shall abide in the kingdome of God Marl. vpon Iohn fol. 527. What S. Paule meant by the excommunicating of Alexander And Alexander which I haue deliuered to Satan ¶ Wheras Saint Paule saith that he did deliuer Alexander and Himeneus vnto Satan he meaneth none other thing therby but that he did excommunicate them openlie as no true Christians and that he did threaten them if they would not repent and tourne that GOD woulde punish them euerlastinglie by Satan and his Angells Sir I. Cheeke Saint Austen saith What is a man the worse if the ignoraunce of a man strike him out of the booke of the Church if his conscience strike him not out of the booke of life In this case saith Saint Austen it commeth sometimes to passe that there be manie Sheepe without the Church manie Wolues within the Church EXORCISTES What the Office of an Exorcist was THe Exorcists office was by a speciall gift of God seruing onelie for that time to call foorth foule spirites out of the bodies of them that were possessed Iewel fol. 98. EXTREMEVNCTION ¶ Looke Oile Face What the Face of Christ is IN the Face of Iesus Christ. ¶ That is to saie in the knowledge of Iesus Christ not in the Face of Moses which is the knowledge of the Lawe for by Christ came we to the knowledge of God Tindale What the Face of God is ¶ The face of God is the knowledge of his diuine nature of the which it is written Shew vs the light of thy countenaunce and we shall be whole that is graunt vs to knowe thée Otherwise Gods face doth signifie the inuisible nature of Christs Diuinitie Exo. 33. 23. You shall sée my hinder parts but my Face you cannot sée that is You shall sée Christs humanitie but his diuinitie cannot be séene The Face of God is that which is described in the 26. of Leuiticus I will tourne my face to you I will make you fruitfull I will giue you raine in season and peace in the earth the sword shall not come in the Land if ye wil walke in my statutes and kéepe my precepts c. Plenteousnesse and goodnesse and all Gods benefites that is Gods face T. Drant What is the Face or countenaunce of God It is not a shape like vnto a mans visage which hath nose eies mouth but the Face of God is the recorde which he giueth vs when we knowe his will God therefore sheweth vs his Face when he telleth vs why he doth this thing or that and it is all one as if wée sawe him before our Eies Contrariwise hée hideth his face from vs when hée afflicteth vs when things séeme straunge vnto vs and when we knowe no reason why he worketh after that sort Therefore when God holdeth vs in ignoraunce it is an hiding of his Face from vs. Cal. vpon Iob. fol. 629. ¶ Thou maist not sée my face for there shall no man see me aliue ¶ There shall no man see my face liue not that the face of God which is the face of life is the cause of death to them y◠see it for the Saints that are in heauen do indeed sée it but none that liueth in the bodie can sée neither comprehend the maiestie of his face but must be first purified by death as Paule declareth it 1.
the word of God should be saued by the fiâ—e of this examination F. N. B. the Italian If anie man build vpon this foundation golde siluer precious stones wood haie or stubble c. Heere the Apostle woulde haue vs to be feruent in good workes and earnest to doe wel he wisheth vs to be occupied in yâ— labouâ— which when the iudge of all shall come maie in his sight be acceptable maie to his word be commendable and that we should well beware what works we build vpon our foundation he plainlie sheweth that at the last daie all our dâ—â—ing shall be opened and that then the same shall be so tried as the golde-smith in fining his mettalls trieth out the drosse and base matter from the pure perfect and fine The daie saith he of our Lord shall declare it because it shall appeare in fire The daie of our Lord is the daie of iudgement the thing is so plaine as no man though he be verie peruerse maie denie it But when shall it appeare in fire euen then at the generall iudgement so is the Text. This place is onelye spoken of those which shall be saued of such as build vpon Iesus Christ vpon which foundation as all cannot builde golde precious stones and siluer as all cannot be perfect neither by martirdome be crowned nor yet by good learning shine like the starres of heauen So thereon building being bâ—t wood or haie be it but verie stubble though the worke it selfe be in the ende burned though he himselfe receiue no such reward as yâ— others yet shall he be saued and hom As it were through fire Not through fire but through the greate feare wherein he then shall stand of the iustice and iudgement of God O how comfortable is this doctrine How farre passeth it all their painted fires and â—ained flames of Purgatorie You see now that the Scripture admitteth no such place you sée the right meaning of the Apostle c. L. Euans The meaning of these places following And he heard him from heauen in fire vpon the Altar of whole burnt offerings ¶ God declared that he heard his request in that he sent downe fire from heauen for els they might vse no fire but of that which was reserued still vppon the Altar Leuit. Chap. 6. 13. and came downe from heauen Chap. 9. 14. as appeareth by the punishment of Nadab and Abihu Leuit. cap. 10. â— Geneua Shal be worthie to be punished with heâ—fire ¶ The Iewes vsed foure kindes of punishments before their gouernement was taken awaie by Herode hanging beheading stoning and burning This is it that Christ shot at because burning was the greatest punishment therefore in that he maketh mention of a iudgement a counsell and a fire he sheweth that some sins are worse then other some but yet they are all such yâ— we must giue an account for them and shall be punished for them Beza FIGGE-TREE Of the Figge-tree that Christ cursed ANd spied a Figge-trée in the waie and came to it and found nothing thereon but leaues onelie ¶ By this Figge-tree Christ doth sufficient lie shew that the Iews although they had an appearaunce of holinesse by their ceremonies yet neuerthelesse they had not the fruite of charitie by which he signified yâ— they should worthely be depriued put from this false appearance by the destructioÌ„ of Hierusalem Mar. 13. 2. Luk. 21. 6. Tin Cut it downe whie combereth it the ground ¶ Unles we do beléeue also bring foorth fruite worthie repentance we shall with the vnprofitable figge-trée be cut downe also our talent shall be taken from vs and giuen vnto an other that shall put it to better vse Sir I. Cheeke FIGVRE Proues how the bread in the Sacrament is a figure of Christs bodie THe Lord doubted not to saie This is my bodie when hée gaue a signe of his bodie And after in the same Chapter he expoundeth it For trulie so the bloud is the soule Christ was the stone And yet the Apostle doth not say the stone did signifie Christ but he saith the stone was Christ. ¶ Héere Christ calleth the figure of his bodie his bodie saith S. Austen doth compare the thrée texts of scripture This is my bodie The bloud is the soule Christ was the stone Declaring them to be one phrase and to be expounded after one fashion August contraâ— Adam The Priest saith make vs this â—â—lation acceptable c. For it is a figure of the bodie of our Lord Iesus Christ. ¶ Héere he calleth it plainlie a figure of Christs bodie Ambrose li. 3. de Sacra â—et that saieng be expounded by a figure I saie the thing that is spoken is not true indéede but figured vnder the cloude of an allegorie Hieromâ— aduers. 〈…〉 Ye haue heard that it is a figure Therefore meruaile not â— And béeing a figure require not al things to agrée for otherwise it were no figure Chrisostome in Gen. Homil. 35. First of all thou must take heede that thou take not a figuratiue speach according to the letter for that is it wherof Saint Paule saith The letter killeth For when the thing that is spoken vnder a figure is so taken as if it wer plainlie spoken ther is a fleshlie vnderstanding neither is there anie thing that may better be called the death of the soule August de doct Chri. li. 3. ca. 5. Figures be in vaine serue for no purpose when the things of them signified be present Lactan. insti li. 2. â—ap 1. A figure of a bodie saith Tertulian presupposeth a verie naturall bodie for of a shew or a fancie ther can be no figure But Christ gaue vnto his Disciples a figure of his bodie therefore it must needs follow that Christ had a verie naturall bodie His words be these Christ taking the bread and distributing it to his Disciples made it his bodie saieng This is my bodie that is to say This is a figure of my bodie but a figure it could not bée vnlesse there were a bodie of a truth and indeede for a voide thing as is a fantasie can receiue no figure Tertulian contra Mar. li. 4. There is a figure saith Hilarie for bread and wine be outwardlie seene And there is also a truth of that figure for the bodie and bloud of Christ be of a truth inwardlie seene This Hilarie was within lesse then 350. yeares after Christ. Crisostome affirmeth saieng that if a man vnderstand the words of Christ carnallie he shal surelie profit nothing therby For what meane these words the flesh auaileth nothing He meant not his flesh God forbid but he ment of them that fleshlie and carnallie vnderstood those things that Christ spake But what is carnall vnderstanding To vnderstand the words simplie as they be spoken nothing else For we ought not so to vnderstand the things which we see But all mysteries must be considered
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
not onely know Christ but also they knew both Moses and Helias that talked with him notwithstanding they had neuer séene them before The rich man being in hell knew both Abraham and Lazarus being in ioye Saint Gregorie in his Dialogue sayth There is a certeine thing sayth hée in Gods elect and chosen people which is to bee meruayled at for they béeing in Heauen doe not onelye knowe them whome they knewe in this worlde but they shall knowe also the good people which they neuer sawe euen as perfectlye as though they had afore both seene and knowne them For when they in that euerlasting inheritaunce shall sée the auncientâ— Fathers they shall not bée vnknowne to them in sight whome they alwayes knowe in worke For when all there with one cleerenesse do behold God what is it that they shall not there know where they knowe him that knoweth all things How the Heathen doubt not in this doctrine I haue a greate desire sayde Cato the elder to sée your Fathers whome I honoured and â—oued But I wish not onelye to talke with them whome I haue knowne in this world but with such also as of whom I haue hearde and read yea and I my selfe haue written If I were once goinge thetherward I woulde neuer haue minde to tourne hether agayne Againe he sayth O that noble and pleasaunt daye when it shall be my chaunce to come vnto the heauenlye companye and blessed fellowshippe and departe from this troublesome and stinking worlde for then shall I goe not onelye to those men of whom I spake vnto you before but also vnto my Cato who was as worthye a man as euer lyued and as noble And it is written of Socrates that when he went vnto his death among many other things he sayd that it is a most blessed and godlye thing for them to come together which haue liued iustly and faythfully And saith he what a greate pleasure thinke you it to be friendly to talke with Orpheus Mâ—saeus Homerus Hesiodus and such like verily I would dye full oft if it were possible to get those things yâ— I speake of c. Basil. ¶ Looke Luther Labans Gods How easie Labans Gods were to steale away â—Herfore hast thou stolne away my Gods ¶ Chrisostome expounding this complaint of Laban against Iacob for stealing away his Gods saith thus Wherfore hast thou stoln away my Gods O what a passing folly is this be thy gods such ones that a man may steale them And art thou not ashamed to say Wherfore hast thou stolne away my Gods This is resembled to the Sacrament hanging in the Pixe Canopy which be as easie to steale away as Labans Gods wer LABOVRS The meaning of this place following OTher men laboured and ye are entered into their labours ¶ This ought to be vnderstoode of the preaching of the kingdome of God Among the Israelites and among whom the Prophets had laboured alreadie into whose labours the Apostles did enter But when the Apostles did preach amonge the heathen they were the first labourers as Paule saith I haue planted Apollo hath watered Againe I haue layd the foundation and an other hath builded vpon it 1. Cor. 3. 6. and. 10. Sir I. Cheeke LADDER What is signified by this Ladder ANd behold ther stood a ladder vpon the earth yâ— top of it reached vp to heauen ¶ By this Ladder of many steps is signified the degrées of generatioÌ„ by the which Christ after the flesh descended from Adam vnto the virgin Marie which brought him forth which degrées are numbred in the beginning of Mathews Gospell Lyra. ¶ It maye signifie Christ by whose mediation all graces come downe to vs and all helpe and by whom we ascende vp into heauen The Bible note ¶ Christ is the Ladder by whom God man are ioyned together by whom the Angels minister vnto vs. All graces by him are giuen vnto vs and we by him ascend into heauen Geneua LAY MEN. How lay men ought to read the Scripture TAke héede to thy selfe therefore onely that thou forgette not those things which thine eyes hath seene that they depart not out of thy heart all the dayes of thy life but teach them thy sonnes and thy sonnes sonnes Heare O Israel the Lord our God is Lord onely and thou shalt loue yâ— Lord thy God with all thy heart with all thy soule and with all thy might All these wordes which I commaund thée this day shall be in thy hart and thou shalt shew them vnto thy children and thou shalt talke of them when thou art at home in thy house as thou walkest by the way when thou lyest down and when thou risest vp And thou shalt vinde them for a signe vpon thy hand they shall be warnings betwéene thine eyes and thou shalt write them vpon the poasts of thine house and vpon thy gates c. Thy word is a Lanterne vnto my féete and a light vnto my path Blessed is the man that setteth his delectation in the wil of God and his meditation on Gods lawe night and daye ¶ Héere men bée blessed that studye the worde of God D. Barnes Take the helmet of health and the sword of the spirit which is the word of God ¶ Héere is it lawfull for laye men to haue the spirit of God D. Barnes If anye man come to you and bring not this learning receiue him not into your house nor yet salute him ¶ This was written to a Ladie and her children D. Barnes Christ saith to the Pharesies search Scriptures for in them ye thinke to haue eternall life All Scripture giuen by inspiration of God is profitable to teach to improue to enforme to instruct in righteousnesse that the man of God maye be perfect and prepared vnto all good workes You may all interprete Scripture one by one that all may learne and all men maye haue comfort But lette your women kéepe silence in the congregation c. If anye will learne anie thing let them aske their husbandes at home ¶ The women was learned belike for he néede not to commaunde them to kéepe silence and if they were vnlearned And also how should the women learne of their husbands at home except they were learned themselues D. Barnes The noblest of Thessalonica which receiued the worde searched the Scriptures dayly whether those thinges that Paule spake were true or no. Priscilla and Aquila did expound vnto Apollo which was a great learned man the perfect vnderstanding of Scriptures ¶ These wer lay persons of whom this great learned and eloquent man disdayned not to be taught nor was not ashamed to be instructed in the doctrine of Christ of a poore christen man and his wife D. Barnes Also Eunuchus that was the treasurer to the Quéene of the Aethiopians did reade Esay the Prophet the which he vnderstoode not till God sent him Philip to declare it vnto him
diuell and therefore yéelded all those parts vnto all beastly life Some called those men Venustianos August PATHMOS What Pathmos is WAs in the I le of Pathmos ¶ Pathmos is one of the Iles of Sporas whether Iohn was banished as some write PATRICIANI What manner of heretikes these were PAtriciani said that mans flesh was not made of God but of the diuell so that some dispatched themselues to cast off the flesh August PAVLE How Paules afflictions is prophesied of Agabus SO shall the Iewes at Hierusalem binde the man that oweth this girdle ¶ God for the most part is wont to warne his elect before what afflictions and troubles shall happen vnto theÌ„ for his sake not to fray them therby but rather to prepare and arme their mindes against the boisterous tempests of persecution Therefore doth he now send Agabus vnto Paule to prophesie vnto him of his imprisonment and bonds that he should suffer at Hierusalem where we haue also a good example of constancie stedfastnesse in Paule which regarding nothing the teares of his familiar friends nor yet perill of his owne lyfe did through fire and water goe on still to set forth the glorie of God Sir I. Cheeke ¶ God would â—haue his seruaunts bands knowne to the intent that no man should thinke that he cast himself into wilful daunger This was not to make Paule afraid but to encourage him against the brunt Geneua How Paule persecuted Christ in his members I am Iesus whom thou persecutest ¶ Iesus was now in heauen and could not be persecuted of Paule But the persecution which Paule exercised against the faithfull being his members Christ counted it as done vnto himselfe The Bible note Of the comfort that God gaue to paule in his iourney to Rome And he entered into a ship to Adrâ—mitium ¶ The lyfe of man is a perpetuall warfare vpon the earth Paule being deliuered out of the hands of the vngodly and that so many times is now faine to commit himselfe to the rough waters of the sea where he was a long season in great perill and ieopardy of his owne life God being alwayes to the great comfort of all them that heard of it most ready to helpe succour him First he did send him a most friendly company I meane Aristarcus and Lucas so ruling the heart also of the vndercaptaine that he was beneficiall vnto him alwayes In lyke manner God did in the olde time appoint men for Ioseph and the Prophet Ieremy when they were in their most troubles Of Paules purifieng We haue foure men which haue a vowe on them them take and purifie thy selfe with them ¶ Paule yéelding to this ceremonie offended as sore as Peter did when he was reproued of Paule for absteining from meate s in presence of the Gentiles notwithstanding through feruencie of his zeale he did ieopard much to winne thousandes of the Iewes for the saluation of whom he wished himselfe to be seperated from Christ. The Bible note ¶ The end of this ceremonie was thanks-giuing was instituted by God and partly of ignoraunce and infirmitie receiued Therefore S. Paule supported therein the weaknesse of others and made himselfe all to all men not bindring his conscience Geneua Of Paules appealing I appeale to Caesar. ¶ The iniquitie of the Iudge who contrarie to equitie willing to pleasure the Iewes deuised how to betray Paule draue Paule to appeale which is the vttermost remedie for such as by wrong iudgement are oppressed And this appellation by Gods prouidence was a meane that Paule shoulde testifie of Christ at Rome also The Bible note How Paule had his authoritie from God and not from Peter Paule an Apostle not of men neither by man but by Iesus Christ and by God the Father c. ¶ Paule though he came long after the Apostles yet had he not his authoritie of Peter or of any that went before him Neither brought he with him letters of recommendation or Bulls of confirmation but the confirmation of his Apostleship was the word of God conscience of men and the power of the spirit that testified with him by miracles and manifolde gifts of grace Tindale How Paule and Iames are made to agree The saiengs of the two Apostles Paule and Iames are not contrary wheras Paule saith a man is iustified without works and Iames sayth faith without workes is in vaine For Paule speaketh of the works that goe before faith Iames speaketh of the works that follow after August lt 8. quae qua 76. Iames. 5. The ordinarie glose out of Saint Austen sayth that Paule and Iames doe agrée in this sort That whereas Abraham was iustified by fayth without good workes it is vnderstoode of the workes that went before for he was not made iust for the workes he did but for faith onely And héere it is meant of the works which doe follow fayth by which he was iustified the more wheras he was iust before by faith Wherfore Paul sayth Abraham offered vp Isaac when he was proued This oblation was the worke and testimonie of his faith and iustice This hée writeth vpon the Epistle of Saint Iames. So that if the offering of Isaac was the testimonie of the faith and iustice of Abraham than he was not iustified by it but declared thereby to be iust Musculus fol. 230. ¶ Ioyne the liuely faith of S. Paule with the good works of S. Iames and bring both these into one lyfe And then hast thou reconciled them both so shalt thou be sure to be iustified both afore God by Paules faith and before man by S. Iames works M. Foxe How Paule denieth to be crucified for vs. Was Paule crucified for you ¶ It is euident by Saint Paules saieng that Christ only who was crucified for vs ought to be our Lord that in matters of religion we ought only to haue our name of him and not to be called after this Doctor or that Doctors name for that is to deny Christ and so to bring againe the hypocriticall sectes of Friers and Monkes Sir I. Cheeke Of Paules beating and mortifieng his body I beate my body saith S. Paule and bring it into subiection least by any meanes after that I haue preached to other I my selfe should be reproued ¶ Whereas some doe gather of this place that Paule did mortifie in himself the fire of inconstancy by long fasting and by beating and scourging of his body it is nothing so For what néede had hée to â—ame his body with fasting when he was shut vp in prison and had nothing to eate either yet to beat and scourge his body when he suffred stripes inough of his enimies S. Paule had the gift of continencie as it appeareth 1. Cor. 7. I would sayth he that all men were as I my selfe am but euery man hath his proper gift of God c. Then by these words Saint Paule doth meane that he did subdue and
foundation of his Church vpon Peter truly he would haue said Thou art Peter vpon thée wil I build my Church Christ is onely that proued corner stone which as Daniel saith shall breake all the kingdomes of the world and it selfe shall endure for euer a stable and strong foundation of the kingdome and congregation of Christ which thing is also confirmed by the Prophet Esay And Saint Paule teaching the same doctrine saith that we must be raised vp in this holy building of the Church not vpon Peter but vpon the most strong foundation of the Prophets and of the Apostles And where as many might chaunce to stomble at the stone thinking that Christ during the time of his béeing in earth was the foundation of the Church but when he was once lifted vp into heauen he then lefte Peter in his stead Paule the Apostle teacheth the contrary in especiall words when he saith There can none other foundation be layed then that which is laied already which is Iesus Christ. And whereas some doe say that Peter or some other Bishop of Rome is the foundation of the Church of Christendome is as false as God is true for Saint Paule writing to the Galathians saith not that Peter was the foundation of the Church of Christ but calleth him a piller as he called also Iames and Iohn making him equall but not superiour Bar. Ochine In the 16. chapter of Saint Mathew the question beeing put in generall of Christ to all his Apostles what they thought or iudged of him Peter aunswering for them all as he was alwayes ready to aunswere said Thou art Christ the sonne of the lyuing God to whom Iesus aunswered againe Blessed be thou Symon the sonne of Ionas for flesh and bloud hath not reuealed this vnto thée but my father which is in heauen I say vnto thée Thou art Peter and vpon this Rocke will I build my Church and the gates of Hell shall not preuayle against it That is to say vpon this Rocke of thy confession of me to bée the sonne of God I will build my Church For this faith containeth the whole summarie of our faith and saluation As it is written Rom. 10. The word of faith that wée doe preach is at hand in thy mouth and in thy heart For if thou confesse with my mouth our Lord Iesus Christ and with thine heart doe beléeue that God hath raised him from death to life thou shalt be saued c. And this confession being first vttered by the mouth of Peter vpon the same confession of his and not vppon the person of Peter but vpon the faith Christ hath builded his Church And what is the faith This thou art the son of the liuing God That is to saye vpon this Rocke That is Uppon this confession of Peter c. And with this saieng of Chrisostome all auncient Expositours doe agree For if we should expound that place that the Church is builded vpon the person of Peter wée shoulde put another foundation of the Church then Christ which is directlye against Saint Paule saieng No man may put any other foundation but that which is put already which is Christ Iesus Tonstall in the bo of Mar. fol. 1208. How Peter was not the Rocke but Christ. Thou art Peter and vpon this Rocke which thou confessest vpon this Rocke which thou acknowledgest saieng Thou art Christ the sonne of the liuing God I will build my Church I will build thée vppon me and not me vpon thée For men willing to build vpon men said I am of Paule I am of Apollo I holde of Cephas side which is Peter others that would not build vpon Peter but vpon the Rocke sayd I holde of Christ. And the Apostle Paule when he did knowe that he was chosen and preferred and Christ despised by some men sayd Is Christ deuided Was Paule crucified for you Or were ye baptised in the name of Paule And as not in Paules name no more were ye baptised in the name of Peter but in the name of Christ that Peter might be builded vppon the Rocke and not the Rocke vpon Peter Againe Saint Austen saith Christ is the Rocke and that Petra the Rock is the principall name and that Petrus Peter is deriued of Petra the Rocke And not Petra the Rocke vpon Petrus Peter Of Peters denieng of Christ. But he denied before them all ¶ Peter had before confessed that Christ was the onely begotten sonne of the liuing God and now he vtterly denieth him Yet for all that as soone as he repented and did call for mercie he was forgiuen That opinion then is false which affirmeth that if a man fall after hée hath knowen the trueth hee shall neuer be forgiuen Sir I. Cheeke ¶ An example of our infirmitie that wée maye learne to depende vppon GOD and not putte our trust in our selues How Peter speaketh for all As Christ did not onely aske Peter but all the rest of the Apostles with him when he said but who say you that I am So also Peter made aunswere in the name of all the Apostles or els they all being demaunded shoulde euerye one haue aunswered for themselues But there was much communication among them at sundrye times before and they all confessed with one accorde that hee was the Sonne of GOD although Iudas with a lyuelye faith beléeued not so And Christ at an other time asked all his Apostles Will you also departe Peter onelye in the name of the rest made aunswere Thou hast the wordes of eternall lyfe which thing is euident of the words that followe to whom shall we goe We knowe and beléeued long agoe that thou art Christ the son of the liuing God Of a like sort he answered in the name of them all when he spake these wordesâ— Thou art Christ the sonne of God And because Peter in the mouth of them all confessed Christ to be the sonne of God ye must graunt that when Christ sayd Thou art Peter vpon this Rocke will I build my Church that he spake not only to Peter but to them all although it were in the name of Peter As though he had sayd Peter onely is not the liuing Rocke but all such as following his example verely beléeue confesse Christ to be the sonne of God be liuely Rockes which be builded vpon the vnchaâ—ngeable and precious corner stone Christ the onely foundation of his Church Bar. Ochme How Peters faith is praied for that it should not faile Symon behold Satan hath desired to fifte thée as it were Wheate to trye whether he by his olde crafte that he once practised vpon Eue could ouercome thée but I haue made a petition or praier for thée that thy faith shall neuer faile not the faith that thou beléeuest that I am the Sonne of God for so euery mans faith endeth when this life endeth Forasmuch as faith properly is only of those things which we see not nor féele not but
the sorrowful affliction of his poore flocke being so long vnder persecution the space of 300. yeares and so to asswage their griefes and torments which is meant by binding vp of Satan worker of all these mischiefes Understanding thereby that for so much as the Diuell Prince of this worlde hadde now by the death of Christ the sonne of God lost all his power and interest against the soule of man shuld turne his furious rage and mallice which he had to Christ against the people of Christ. Which is ment by the héele of the seede Gen. 3. 15. in tormenting their outward bodies Which yet should not be for euer but for a determinate time when as it should please the Lord to bridle the malice and snaffle the power of the olde Serpent and giue rest vnto his Church for the terme of a thousand yeares Which time béeing expired the said Serpent should be suffered loose againe for a certaine or a small time In the bo of Mart. fol. 493. SATISFACTION What is vnderstood by this word satisfaction AS pertaining to satisfaction this wise vnderstande that he that loueth God hath a commaundement as S. Iohn saith in the. 4. chapter of his first Epistle ver 21. to loue his neighbour also Whom if thou haue offended thou must make him amends or satisfaction or at the least way if thou be not able aske him forgiuenesse and if he will haue mercie of God he is bounde to forgiue thée If he will not yet God forgiueth thée if thou thus submit thy selfe But to God ward Christ is a perpetuall an â—uerlasting satisfaction for euermore As oft as thou fallest through frailtie repent and come againe and thou art safe and welcome as thou maist sée by the similitude of the riotous son Lu. 15. If thou be lepen out of sanctuary come in again If thou be fallen from the way of truth come thereto againe and thou art safe If thou be gone astray come into field againe the shepheard Christ shall saue thée yea and the Angells of heauen shall reiâ—yce at thy comming so farre it is that any man shall beate thée or chide thée If any Pharesie enuie thée grudge at thee or rayle vpon thée thy father shall make answere for thee as thou séest in the fore-rehearsed likenesse or Parable Whosoeuer therefore is gone out of the way by whatsoeuer chaunce it be let him come to his Baptime againe and vnto the profession thereof and he shall be safe For though that the washing of Baptime be past yet the power thereof that is to say the word of God which Baptime preacheth lasteth for euer and saueth 〈…〉 As Paule is past and gone â—enerthelesse the Lord the Paul preached lasteth euer and saueth euer as many as come theretoo with a repenting heart and stedfast faith Héereby seest thou that when they make penaunce of repentaunce and call it a Sacrament and deuide it into contrition confession and satisfaction they speake of their owne heads and lye falsely Tindale fol. 149. How hurtfull the doctrine of satisfaction is The Schoolemen doe call satisfaction the worke of peâ—ance enioined by the Priest after the Auricular confession And héere they make much adoe that the satisfaction be neither lesse nor lighter then counteruaileth the waight of the sinne This doctrine of satisfaction doth excéedingly darken the clearenesse of the grace of Christ it doth make mens consciences either falsely assured when they suppose that they haue satisfied either it doth piteously torment them when they cannot tell by what time they haue satisfied in the sight of God for one sinne much lesse for all their sinnes Beside that it hath not opened one gap but all dores windowes and arches c. to the Popes markâ—t to gape vpon pardons and for the traffike of Priests Masses to deliuer soules out of Purgatorie wherefore all godly doe worthely abhorre it The doctrine of the Gospell doth denounce vnto vs pardon of our sinnes by the bloud of Christ by the shedding whereof there is satisfaction made not onely for ours but for the sinnes of all the world And wheresoeuer this grace doth take place that satisfaction hath nothing to doe we could beare with them if they said that like as the faith in Christ is reputed for righteousnesse to the beléeuers according to the example of Abraham so repentaunce is of mercie and frankly imputed for satisfaction As we maye perceiue it was in the prodâ—gall sonne whose returne and repentaunce his father of his right fatherly clemencie did accept for a most sufficient satisfaction and sought nothing further of him This meaning of satisfaction doth derogate nothing from the grace of God but doth excéedingly aduaunce it It maketh nothing for the gaine and iuglings of the Popes markets but it maketh much to the quieting of our consciences Wherefore we will sticke vnto it and we wil leane the trumpery wares of counterfaite satisfactions to the Pope and his Priests and Friers Musculus fol. 219. Of two manner of satisfactions There are two manner of satisfactions the one is to God the other to my neighbour To God cannot all the world make satisfaction for one sinne insomuch as if euery grasse of the ground were a man as holy as euer was Paule or Peter and shuld pray vnto God all their life long for one crime yet could they not make satisfaction for it but it is onely the bloude of Christ that hath made full satisfaction vnto God for all such crimes Heb. 7. or els were there none other remedie but wee should all perish There is another satisfaction which is to my neighbour whom I haue offended whom I am bound to pacifie as we can agrée and as the Lawe of the Realme determineth betweene vs as if I had defamed him then am I bounde to pacifie him and to restore him to his good name againe If I haue murthered any man then by the lawes of the Realme I must dye for it to pacifie my neighbour and the Common-wealth but yet I am sure that Rastal is not so childish as to thinke that this eiuill satisfaction is the very satisfaction which pacifieth Gods wrath for breaking his lawe for if thou murther a man and should dye an hundred times for it yet except thou haue satisfaction in Christs bloud and so I speake that no temporall paine was instituted of God for the intent that wée should satisfie Gods wrath thereby c. Frith fol. 74. SATVRNINVS Of his opinions THis man was of Antioch he taught in all points as Menander did before him He affirmed that Christ had no true body but a phantasticall body and that there was no resurrection Adding moreouer that marriage and procreation was of the Diuell Ireneus lib. 1. cap. 22. Eus. li. 4. cap. 6. SAVIOVRS How that there is no moe Sauiours then one AN aunswere to those that asketh whether Paule goe about to make manie Sauiours doe this and then thou shalt saue thy selfe and other ¶
that we haue by the same with all giftes and graces of the same The second is to yéelde thankes vnto him to giue testimonie of our faith towards him and of our charitie which we haue towards our bretheren and of the vnion with the Church The third to represent to vs by the bread and wine which are ther distributed the whole and perfect spiritual nouritour which we haue by the meanes of the body flesh and bloud of Iesus Christ to the end we may be spiritually nourished into eternall life according to our benefit which we haue already receiued by our regeneration whereof the Baptime is to vs as a Sacrament in the which we haue in the Supper as it were a gage of our resurrection the which we doe beléeue and waite for There euen as the bread and wine be giuen vnto vs visibly and bodely euen so are the body and bloud of Iesus giuen vnto vs indéede but inuisible and spiritually by the meanes of faith and by the vertue of the holy ghost for he is the meane by which we haue true communion and true vnion with Iesus Christ and all his Church the which is his body whereof all true Christians be members Pet. Viret Why the Supper of the Lord was called a Sacrifice The Supper of the Lord was not called a sacrifice because Christ shuld be offered in it but because he offereth presenteth himselfe vnto vs and that we doe through faith receiue him and giue him thankes for the great benefite that we haue receiued by the merites of his death and passion bloud shedding confessing and professing that we holde none other for our Sauiour but him and that we doe accept knowledge none other sacrifice but his onely for this cause was the Lordes Supper called Eucharistia which word doth signifie thankes giuing Thus doth S. Austen and all other Doctors of the Church expound it Veron in his b. of Purg. The Doctors mindes vpon the Supper of the Lord. If ye should sée the Sonne of man ascend vp where he was before ¶ What is this By that he resolueth those whom hée hath knowen of that he manifested the thing whereby they haue offended for they did thinke that he would giue vnto them his body but he saith that he will ascende vp into Heauen all whole saieng When ye shall sée the Sonne of man ascende where he was before at yâ— least you shall sée then that hée doth not giue his body in the same manner as ye thinke iudge at the least you shall then vnderstand that his grace is not consumed by morsells c. Aug. vpon S. Iohn in the 27. treatise vpon the 6. Chapter If faith be in vs Christ is in vs. For what other thing saith the Apostle Christ dwelling in your hearts by faith but that through the faith which thou hast of Christ Christ is in thy heart August in his 49. treatise vppon Saint Iohn 11. Chapter After he had ended the solemnitie of the auncient Passeouer the which he made in remembrance of the auncient deliuerance out of Aegypt he passeth forth to the new solemnitie yâ— which the church desireth to celebrate in remembrance of hir redemption to the end that putting the Sacrament of his flesh and of his bloud vnder the lykenesse of bread and wine in stéede of flesh and of the bloud he sheweth himself to be him vnto whom the Lord hath sworne and will not repent Thou art a Priest for euer c. It followeth after because the bread doeth fortifie the flesh and that the wine causeth the bloud in the flesh the bread is referred mystically to the body of Christ and the wine to his bloud Bede vpon the 22. Chapter of Saint Luke Let vs not staye héere belowe on the bread and wine which are set on the Lords Table but let vs lift vp our spirits on high through faith Let vs consider that the Lambe of God which taketh away the sinnes of the world is in that holy Table which is not offered in sacrifice by the Priestes after the manner of beasts And in taking his precious body and his bloud let vs beleeue that they are the signes and tokens of our resurrection And for the same cause we eate not much but a lyttle to the end we may know yâ— the same is not ordeined for to fill our bellyes withall but for to serue to sanctitie and holinesse c. ¶ Looke Bread Body Bloud Figure Signe Sacrament Sacrifice How the Lords death is Shewed in the supper As often as ye shall eate this bread and drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred and because in his death the bloud was diuided from the body it is necessary that the same diuision be represented in the Supper otherwise the Supper is not a shewing of the Lords death Latimer The meaning of this place of Iohn And when the Supper was done There be some which thinke that it ought to be thus reade And Supper béeing prepared for it may be doubted whether these things were done after the supper or in supper time It is very likely that supper was not fully ended that is to say that the Table was not yet taken away séeing it followeth by and by that the Lord tooke a morsell of bread and offered the same to Iudas Marl. vppon Iohn fol. 456. SVPREMACIE Proues against the supremacie IN the Councel of Carthage it is said thus The Bishop of Rome himselfe may not be called vniuersall Bishop Dist. 99. Prima sedes S. Gregory saith thus Nullus decessorum meorumâ— c. None of my predecessors Bishope of Rome euer consented to vse this vngodly name no Bishop of Rome euer tooke vpon him this name of singularitie we the Bishops of Rome will not receiue this honor being offered vnto vs. Greg. li. 4. Epist. 32. and. 36. Where pride and hypocrisie beareth sway there humilitie can haue no place Hesychius sen. li. 4. dist 7. Chrisostome saith Quicunque desiderauerit c. Whosoeuer desiâ—eth Primatum in earth in heauen he shall finde confusion Neither shall he be counted among the seruants of Christ that will once intreate of Primacie Iewel fol. 118. 119. SVRE How we are sure of our saluation ¶ Looke Saluation SVRPLESSE From whence the wearing of Surplesses came NIcholaus Leonicenus saith Isidis Sacerdotes in Aegypto c. The Priests of the Goodesse Isis in Aegypt vsed to weare linnen Surplesses and euermore had their heads shauen which thing séemeth to haue bene deriued from them vnto our time from hand to hand For they that among vs minister Gods seruice and serue the holy Altars are forbidden to suffer the haire of their heads or their beards to grow and in their diuine seruice vse lynnen garments Nicholaus Leonicenus in varia historia li. 2. ca. 21.
spoken of me are now fulfilled Ric. Turnar VIPER The propertie of this venemous beast THE nature of a Uiper is this when the time of gendering is the male commeth to the female and putteth his head into her mouth which the female biteth off and so killeth the male whose head ingendereth within the female a great sort of egges hanging togethers like beads when the time commeth that she should bring them forth shée putteth forth but one and yet is all a day in doing that Then the other being left within her are so greedie to come forth that they gnawe out her bodye and so commeth forth and killeth the damme Of the Viper that hung on Paules hand And he shooke off the viper into the fire and felt no harme ¶ By this miracle God performed his promise made to his disples that neither Serpent nor poison should hurt them And also by the same was confirmed the Gospell of his sonne Iesus Christ which Paule preached vnto the world Sir I. Cheeke The vipers of all kinde of beasts is most pestiferous for if they do but scant touch a man they bring violent death as appeareth by the men that in the I le of Miletum who when they sawe the viper hang on Paules finger after his Shipwracke they sayd Surely this man is a murtherer whome although hée haue escaped the daunger of the Sea vengeaunce will not suffer to liue But when they sawe him the viper cast into the fire to haue no harme for they thought he shoulde haue béene burnt or else sodeinly fall downe dead they altered their mindes and sayd hée was a God So great daunger doth the poison of a viper bring Marl. vppon Math. fol. 46. VIRGINITIE What true virginitie is THat is not true virginitie when the body is restrained from the naturall course disposition of wedlocke but when the pure and maidly abstinence is to kept both in body minde that by the disposition of God all our lyfe is consecrate and hallowed to better studies and purposes for as touching the restraint or countenance thereof is to small purpose For wée finde many beasts also which doe not go to fellow and therfore Augustine doth a right cal virginitie the vertue not of y◠body but of the minde And the Apostle saith that she may be an idle sléeuelesse matter But he thinketh it the part of virgins to thinke vpon these things which do apperteine vnto the Lord which is nothing els but with heart mind to follow y◠Lords will accordingly as the necessitie of the Saints and condition of euery time doth require Musc. fol. 507. The places of S. Paule in this matter expounded He y◠standeth stedfast in his hart hauing no necessity but power of his owne will hath determined in his heart to kéepe his virgin doth well so he that marrieth his virgin doth wel but he that marrieth her not doth better ¶ S. Hierom expounding this text saith these words Ille firmus statuit cuius puella consensus patris firmauit voluntaria He purposeth stedfastly whose maidens consent hath confirmed the fathers will Then by S. Hierome the consent of the maide is required without which the father can order nothing Erasinus in his Paraphrase vpon the same place saith If any man perceiuing that he hath libertie to bestow his virgin in marriage or not to bestow her is not compelled by néede to either of both hath determined purposed in his minde to kéep his virgin at home which desireth no marriage doth right For as it is ieoperdus to hold her frō marriage y◠is desirous of marriage so is it vngodly to discourage maids minds from the desire and vow of chastitie Note heere also y◠S. Paule compelleth no man to vow but hée letteth euery man stand to his own wil. Furthermore be willeth whatsoeuer he be that decréeth in his heart virginity y◠he first consider whether it lieth in his power to kéep his decree or not If it be in his power then saith S. Paule doth he better to kéepe his virginitie then to marry As concerning virgins saith S. Paule I haue no precept of the Lord but alonely I giue you my counsell c. ¶ Note y◠S. Paul wold not binde y◠Corinthians to virginity◠because he wold not tangle them in a snare but alonely he exhorteth them to virginity as vnto an honest comely thing y◠they might the more quietly serue God Upon the same text saith Athanasius that y◠Apostle would compell no man to keepe virginitie against his will nor he would not make virginity a thing of necessitie S. Paule prouing cléerely that no man ought or can be bound to virginitie further then the gift of God doth strengthen him saith thus As concerning virgins I haue no precept of y◠Lord but onely I giue you my counsell for I think it good by y◠reason of this present necessitie that a man should liue so As hée would say vnto virginitie I cannot binde you further then your gift is nor I doe not recken it a thing necessarie to win heauen by For heauen is neither the price of virginity nor yet of marriage but alonely I recken virginity a good an expedient thing to liue quietly by in this world For in marriage is many things y◠doth distract disturbeth a mans minde That this is S. Paules meaning it is well proued by the text y◠followeth If a virgin doth marrie she doth not sinne but she shal haue much temptation in the flesh that is to say many occasions of disquietnesse But I saith S. Paule would gladly spare you from such occasions for I wold haue you without sorrow And she that is vnmarried hath no care but how to serue God but she that is married hath much care and sorrow how shee shall dispatch all worldly businesse So that Saint Paule doth cleerely declare his meaning how that virginitie is no néerer way to heauen then marriage is sauing that alonely an vnmarried person hath not so many occasions to be disquieted as the married hath Héere we sée that Saint Paule hath no commaundement to binde men to chasttitie and yet the Pope compelleth all Priests to forsweare marriage and to vow chastitie But if any man thinke c. ¶ Héere we learne that it is y◠parents part to marry forth their children For in the olde time no contract of matrimony tooke effect without authoritie of the parents Read Deu. 7. 3. Also parēts ought to prouide betimes for their children in no wise to compell them either to virginitie or to wedlocke vnlesse they sée them to misuse thēselues Read Gen. 24. Sir I. Cheeke S. Hierome sayth Si quis consideret virginem suam c. If any man consider that his owne virgin that is to say his own flesh groweth proud boileth vnto lust and cannot stay it ther is laied vpon him a double necessitie either to take a wife or to fall
menâ— and preserueth them from the wickednesse of heresie openeth them vnto repentaunce maketh way through them that they may receiue grace and maketh them to bring forth the fruite of good workes and beautifieth them with good examples But now is this blast of all blasts the pleasantestâ— by Satans subtiltie and naughtinesse forbidden to blow vpon the earth Marl. vpon the Apoc. 105. The meaning of this place following The wind bloweth wher it listeth c. As yâ— power of God is manifest by the mouing of the aire so is it in chaunging and reuiuing vs although the matter be hid from vs. Geneua VVINGS How God is said to haue wings DAuid saith Defend me O Lord vnder the shadow of thy wings likening God vnto a bird forasmuch as he is no lesse carefull for his chosen then yâ— hen is for hir chickens as Christ declareth very wel crieng Hierusalem HierusaleÌ„ how oft wold I haue gathered thy children together as the hen gathereth hir chickens vnder hir wings and ye would not This shadow of his wings héere signifieth the protection vnspekable goodnes of God by which only we stand in safetie It is a borrowed speach of the nature of an hen which nourisheth feedeth defendeth hir chickens vnder hir wings yea fighteth for them and despiseth hiâ— owne life to saue them Christ borroweth a like speach in Mat. 23. 37. T. M. VVINTER The meaning of this place following PRay yâ— your flight be not in the winter neither on the Sabboth day In yâ— winter because it was euill traueling on the sabboth day because they wer coÌ„manded as yâ— day they should not go farther theÌ„ a mile And in yâ— day did Pompeius take theÌ„ Strab. 16. 〈…〉 And so did Titus and Vespasian also of whom Frontomus writeth T. M. VVISEDOME How this word wisedome signifieth Christ. I Wisedome was hefore the world of olde He declareth heereby the diuinitie eternitie of this wisedome which he magnifieth praiseth through this booke mening therby the eternal son of God Iesus Christ our sauiour whoÌ„ S. Iohn calleth yâ— word that was in the beginning Iohn 1. 1. Geneua When he prepared the Heauens I Wisedome was there He declareth yâ— eternitie of yâ— son of God which is ment by this word Wisedome who was before all time euer present with the Father Geneua When he appointed the foundation of the earth then was I Wisedome with him as a nourisher ¶ Some read as a chieâ—e worker signifieng that this wisdome euen Iesus Christ was equall with God his father and created and preserued and still worketh with him as Iohn 5. 17. Geneua How wisedome is iustified of hir children And wisedome is iustified of hir children S. Luke doth adde All and notwithstanding that they doe expound this place sundrye waies yet it is a cleere matter that Christ spake neither Greeke nor Latin but Hebrue to the Hebrues in the holy language and accustomed sense Therefore when he said yâ— the wisdome of God was iustified of all his children he meant nothing els but that he left nothing vndone toward his children that is to say the people of the kingdome which he had trayned vp as his children in all things yâ— might belong to their saluation that it was therefore free and cleere from all blame of their destruction perishing And so Chrisostom doth also expound it It wer a very vnfit thing to expouÌ„d it the wisdome is iustified by hir children to say it is from vniust by the benefit of yâ— children chaunged into iust and innocent By thy words saith yâ— Lord thou shalt be iustified or by thy words condemned yâ— is to say by thy words thou shalt be declared either to be iust or condemned of iniustice Words dâ—e not make but declare a man to be iust or vniust c. Muscul. fol. 223. ¶ This sentence Wisedome is iustified of hir children is sundry waies expounded Some by those children do vnderstand the elect chosen because yâ— they haue imbraced the wisedom of God in Iohn â— in Christ iustifieng yâ— is to say allowing praising it Chrisostom by the children doth generally vnderstand all meÌ„ whether they be elect or reproued for by theÌ„ the wisdom of gâ—d is iustified yâ— is to say by their own confession she hath oueâ—â—oÌ„med in iudgmeÌ„t hath omitted nothing yâ— pertain to their saluation so yâ— their perditioÌ„ cannot be laid to their charge S. I. C. ¶ They that were wise indeed acknowledged the wisedome of God in him whom yâ— Phariâ—ies contemne But yâ— Publicans being baptised with the Baptime of Iohn praised him as iust faithfull good mâ—rcifull so that the fruite of their Baptime appeared in them And wisedome is iustified of hir children ¶ That is the children of wisedome or the wise which beléeue the Gospell do acknowledge the wisdome of God therein which the Pharisies condemn so that wisedome is then iustifiâ—d of hir children when the Gospell is receiued The Bi. note VVISE MEN. What these wise men were THere came wise men from the East ¶ These were neither Kings nor Princes but as Strabo saith which was in theyr time sage men among the Persians as Moses was among yâ— Hebrues He saith also yâ— they wer yâ— Priests of yâ— Persians Tinda Wise men or Magi in yâ— Persians Chaldeans tongue signifie Philosophers Priests Astronomers are héere the first fruites of the Gentiles that came to worship Christ. Geneua VVITH THE HOLY c. The meaning of the Prophet in this place Looke Holy VVITNESSE How these places following are to be vnderstood ANd ye shall beare witnes also ¶ Whereas in the 5. Chapter of Iohn Christ saith that he receiueth no witnes of man it is to be vnderstood that for his own part be needed noneâ— but for our cause it was expedient yâ— his disciples shuld testifie his truth vnto vs therfore saith he ye shal beare witnes of me also Ti. But I haue greater witnesses then yâ— witnes of Iohn Let vs note heere how circumspectly wisely he saith not I haue a testimony much more certain true then yâ— testimony of Iohn lesâ— he might so exâ—ol yâ— testimony of his father concerning himself yâ— the testimony of Iohn thereby should be quite discredited for whatsoeuer Iohn did testifie concerning Christ yâ— same was of God nâ—ither was it any whit contrary from yâ— which yâ— father by his works tesâ—fied of him But if ye coÌ„pare yâ— testimonie of the works of Christ which he had receiued of yâ— father with the testimony of Iohn ye shall finde yâ— it is much more excellent notable For as Lucifer or yâ— morning star though it be a true testimonie of yâ— rising of yâ— sun yet notwithstanding is 〈…〉 nothing so â—â—ideÌ„t as yâ— sun beams it self which shine throughout yâ— who le world EueÌ„ so Iohn though his testimâ—ny wer true concerning Christ yet notwtstanding it was far