doubt not thereof eod L. Labans Gods how they were stolne 596. Labours The meaning of the place eod Ladder what is signified thereby eod Lay men how they ought to read the scriptures 597. The doctours affirmations 598. Of laye mens bookes 600. How saye men may baptise eod The opinion of Iohn Caluine eod How they haue ministred the sacrament 601. Laieng on of hands whoo the custreof me arose eod The meaning of the place 603. Lampes what they without oyle doe signifie eod Land what is ment by the crieng of the lande 604. Laodieia what the word signifieth eod Of the striâ—e yâ— was ther for Easter eod Last Of the last day eod Who be last and who be first 605 Of the last farthing eod Latria what the word signifieth eod Lawe what the lawe is 606. Platoes definition of the lawe 607. What the office the vse of the law is 608. What the lawe of nature is eod What the lawe written is eod How the lawe is our scho lemâ—â—ster 609. How the lawe first entred 610. How the lawe was giuen in thunder eo Wherefore the lawe was giuen eod How the lawe was giuen by Moses 611. How we are dead through the lawe eod How the lawe increaseth sinne 612. Why it is called yâ— messenger of death eod What the lawe of God requireth eod What it is to be vnder the lawe eod What it is not to be vnder the lawe 613. Why Paule calleth the booke of Genesis the lawe eo How the law is impossible to fulfill eod How the lawe is called a yoke 614. The difference between Gods lawe and mans eod Who hath fulfilled the lawe eod How the Gentiles wer not wtout law eod How the law maketh all men sinners eo How it maketh vs to hate God 615. How the law is spirituall eod How we dye to the lawe eod To die in the defence of the law eod The meaning of these places eod The argument of the lawe 616. The nature and office of the lawe and Gospell 617. Lazarus how the poore rich are matched together eod Of the loosing of Lazarus eod Left hand what Gods left hand sig 618. Legion what a Legion is eod League what a league is eo Of three kinde of seagues 619. Lend Net lend vpon vsury eo Lenâ— wherevpon the lenten fast is groâ—ided eod Why the father 's instituted Lent 620 Leper what the Leper signifieth 621 How a Leper was knowen eod Of the leprosie that Christ healed eod Lesse The meaning of the place eod Letanies what the Letanies were 622. Letterâ— what the letter signifieth eod How the letter killeth 623 How the letter and circumcision is taken heere 624 Leuen how it is diuersly taken in scrip eo Leuy Of Leuy otherwise called Mathew 625. Leuites what their office was eod How the place is to be vnderstood 626 Leuâ—athan what LemathaÌ„ signifieth 627 Libanus Charmel what they signi eod Libertie of Christ. To stand therein 628. Lye The definition of a lye eod Whether wee may lye to preserue or no. eod Of the Midwiues lye of Rahabs lye 629. How Paules Iye is excused eod Of one that would not lye 630 Of Abrahams Iye eo Of Dauids Iye eo Life how the places are expounded eod Whether a man may lengthen or shorten his life 631. Light who is the true light eod The meaning of the places 632. What is ment by the shining light 633. Wherfore these lights were ordeined eod Lilies what it is to gather vp Lilies eod Lion The meaning of the place 634 How they bee compared to the persecuters of Christ. eod How Tirants are likened to Lions 635 How they are fed by Gods prouidence 636. Locusts what manner of beasts they wer eod Loynes gird what is ment thereby eod The meaning of the place eod Long life how a good man may desire it eod Lord. how he is our shepheard feedeth vs. 638. Of the Lords helpe in trouble eod How the Lord suffereth long 639 Lordship The meaning of the place eod Lots how they may be vsed lawfully 640 Loue. Of the order of loue eod How it is the fulfilling of the lawe 641. How we ought to loue God 642. Why loue hath the chiefe place eod Of Mary Magdelens loue 643 How perfect loue casteth out all feare 644 The meaning of the place eod The difference betweene loue and charitie 645. Of 5â— manner of loues eod Lowlinesse wherefore lowlinesse come to worship 646 Loosing and binding eod Of the loosing of Lazarus eod Lucifer what is ment by Lucifer eod Luke The life of Saint Luke eod Luke warme what it meaneth 648. Lunatike Of the man yâ— was lunatike eo Luther what he was eod The cause why he first wrote against the Pope eo How he wrote to Pope Leo. 649. How he was troubled with the lusts of the flesh eod Of his question a little before his death 650. His praier before his death eod What sects is said to rise out of him eod M. MAcedonius Of his crueltie and tumult 650 Magi. What the Magies were 651. Magistrate what a magistrate is eod How they are yâ— ministers of gods in 652 How the Ecclesiasticall person is subiect vnto him eod How magistrates the do not perswade the people to Gods worde are not to bee obeyed in cause of conscience eod Magnifie what it is to magnifie 653. Mahomet of yâ— rising vp of this false pr. eo Of his faire shew of holinesse 654 Mayzim what this word signifieth 656. Maker against the word maker in yâ— sacr eo Malachy of yâ— sacrifice he speketh off 657 Mammon what Mammon signifieth 658 Man how he was made after the image of God eod How god made maÌ„ to be vndestroied eo How the death of man and beast is alike 659 How mans life is but sorrow care eod Of mans good purpose before grace eod How mans ordinance may be altred 660 Of the disposition of man eod Of mans will and running 661. Of 2. Hebrue words yâ— signifie man eod Of the first man Adam and the seconde man Christ. 662. Of the man that gathered stickes on the Sabboth day eod Of the man wounded 663. How the birth of man is 4. manner of wayes eo Mandragoras What Mandragoras is eod Manes how the sect of the Maniches rose of this man 664. Wherein yâ— Papists agree with them eo The â—aniches conâ—uted 665. Many of many that be called 666 Manna What Manna signifieth eod How it is not the true bread that came downe from heauen eo Of those that eat Manna are dead eo What Manna and the white stone signifieth 667. How Manna the water brought out of the Rocke is c. eod Maranatha What this word signifieth 668. Marcion Of his damnable heresie eo A comparison betweene Marcions doctrine and the Popes 669. An example of Maâ—cions chast life 670. Marcus The detestable heresie of this man eod Mary how she ought not to bee worshipped 671. Of the painting of hir
the chiefe of these is Loue. ¶ The chiefe of these is Loue not concerning iustification but concerning the applieng of all things to the profit of the Congregation Nothing letteth some one peculiar thing diuersly referred to be now inferiour now superiour to another Loue concerning prouiding for the necessitie of thy neighbour is chiefe and aboue Faith but concerning the obtaining of iustification and saluation doth Faith excell Loue. Now Saint Paule doth not héere dispute what Faith doth in iustification but what loue doth to them that be needie in the Congregation therin is Loue chiefe for it séeketh narrowly to see them hoâ—pen To this intent onely doth S. Paule giue Loue the chiefe place héere Erasmus in his Annotations vpon this place doth likewise expound it Tindale Of Mary Magdalens loue Many sinnes are foriuen hir for she loued much or whereby it commeth that she loued much ¶ Neither doe we héere wrest the words of the Gospell to maintaine a wrong opinion for in the history there goeth before first when they were not able to pay he forgaue them both If he forgaue them and if they were not able to pay he did not then forgiue them for their loue For if they had bene able to pay he would not haue forgiuen them Secondly ther goeth before Whether of these will loue him more Symon saith He to whom he forgaue him more Therefore the Lords aunswere could in effect be nothing els but this I haue forgiuen hir very much therefore hath she loued me much So then I say loue is of forgiuenesse and not forgiuenesse of loue And then it followeth immediately And he said to the woman thy faith hath saued thee goe in peace We do therfore conclude that there is but one onely satisfaction for the sins of all the world to wit Christ once offered vp for vs which are by faith made partakers of him Lu. For the loued much that is saith Theophilâ—ct she hath shewed hir faith abundantly And Basill in his sermon of Baptime saith he that oweth much hath much forgiuen him that he may loue much more And therefore Christs saieng is so plaine by the similitude that it is a wonder to see the enimies of yâ— truth draw and racke this place so fondly to establish their meritorious workes For the greater sinne a man hath forgiuen him the more he loueth him that hath bene so gracious vnto him And this woman sheweth the duties of loue how great the benefite was she had receiued and therefore the Charitie that is héere spoken off is not to be taken for the cause but as a signe For Christ saith not as the Pharesies did that she was a sinner but beareth hir witnesse that the sinnes of hir life past are forgiuen hir Bâ—z◠¶ Many sinnes are forgiuen hir because she loued much Not that hir loue obtained remission of hir sinnes but faith out of which hir loue procéeded and therefore Christ openly affirmeth Thy Faith hath made thée safe For as saith Saint Paule without faith it is impossible to please God Heb. 11. 6. And whatsoeuer is not of faith the same is sinne Rom. 14. 23. Tindale ¶ The more we knowledge our sinnes to God the more shal be forgiuen vs. The lesse we acknowledge our offences the lesse forgiuenesse we receiue as by Christs example to Symon the Pharesie of two debters who confessed that man to loue most that had most forgiuen him So it is said of Christ by this woman meaning Mary Magdalene she hath loued me most therefore most is forgiuen hir She hath knowen hir sins most whereby she hath most loued me and thou hast lesse loued me because thou hast lesse knowen thy sinnes therefore because thou hast lesse knowen thy sinnes thou art lesse forgiuen Hemmyng We may not thinke that loue causeth remission of sinnes but that remission of sinnes causeth loue for that our loue followeth and goeth not before Christ declareth in the same place saieng He that hath much forgiuen loueth much to whome lesse is forgiuen he loueth lesse Doth not Christ héere manifestly teach that Gods forgiuing engendereth in vs much loue or little If we examine the circumstaunce of the place and ponder it diligently we shall finde it to be none other wise But how shall we aunswere the phrase of Scripture which saith that many sinnes are forgiuen hir because she loued much Sommer is high because the trees blossome and yet the blossoming of the trees doth not cause Summer but Summer causeth them to blossome So Winter causeth colde and not colde Winter yet we complaine on Winter because it is so cold So we say the tree is good because the fruite is good Tindale How perfect loue casteth out all feare ¶ Looke Feare The meaning of this place following No man knoweth whether he be worthy of loue or hatred ¶ The meaning of this place is that man knoweth not by these outward things that is by prosperitie or aduersitie whom God doth sauour or hate Luther vpon the Psal. fol. 46. ¶ By any outward thing in this life no man knoweth whether he is loued or hated of God The Bible note No man knoweth c. ¶ Meaning what thing he ought to chuse or refuse or man knoweth not by these outward things that is by prosperitie and aduersitie whome God doth sauour or hate for he sendeth them as well to the wicked as to the godly Geneua The difference betweene Loue and Charitie There is saith this Authour as much difference betwéene Loue and Charitie as is betwéene thred and twined thred For though all twined thred be thred yet all thred is not twined thred So this word Loue is more common and more generall then is Charitie For true it is that all Charitie is Loue but it is not true that all Loue is Charitie In Gréeke Charitie is Agape and loue is Eroz There is the same difference in the one word from the other that is in a pen and a quill All our pens for the most part be quills but all our quills be not pens The quill is that remaineth in his nature without anye other fashion or forme put to it The pen is a quill shaped and formed and made apt to write Lykewise Loue is the common affect or fauour Charitie is Loue reduced into a due order towards God and man as to loue God alone for himselfe to loue man for Gods sake c. Lupset Of fiue manner of loues There be fiue waies noted of louing one another Of the which number one way is praised three be vtterly dispraised one neither praised nor dispraised First I may loue my neighbour for Gods sake as euery good vertuous man loueth euerye man Second I may loue my neighbour of a naturall affection because he is my sonne my brother or my kinsman Thirdly I may loue for vaine glorie as if I looke by my neighbour to bee worshipped or aduaunced to honour Fourthly I may loue
their shadowes and figures of the lawe So that there was not a ceremonie but it was a figure of Christ or his Apostles or els of his misticall bodie the Church all which Ceremonies and figures after that Christ had once suffered which was figured by them they were all banished awaie out of Christs Church because there was no vse for them For like as when it is darke the light of a candle is good but when the night is past the day is come why should we occupie anie longer a candle Euen so when Christ was come and had suffered which was the end of the lawe what shoulde we do with the Ceremonies and figures of Christ but vtterlie to cast them awaie as a burden not onelie necessarie but also as Saint Peter saith importable And now being deliuered from the seueritie of the Iudiciall Lawes And multitude of the Ceremoniall Lawes he that goeth about to retaine anie one or part of them to him maie well be spoken the words of Saint Paule If ye will néedes be circumcised Christ doth profite you nothing For hée that is circumcised is bound to keepe the whole Lawe so they that will haue Altars to stand by the force of Moses lawe they must by the same reason haue all the whole Tabernacle to stand with the furniture thereof which is a falling awaie from Christ. Ricâ— Tuâ—nar We haue an Altar whereof they haue no right to eate which serue in the Tabernacle ¶ Habemus Altare We haue an Altar is as much to saie as Habemus Sacrifiâ—ium We haue a Sacrifice But not such a sarifice as the Iewes had for they of their Altars did eate carnallie to the filling of their bellies but we doe eate Christ spirituallie by faith So that now when Saint Paule saith we haue an Altar whereof it is not lawfull for the Priests of Moses Lawe to eate he vnderstandeth by the Altar the Sacrifice that was offered vpon the Altar of the which the Priests did eate they did not eate of the verie Altar for then they should haue eaten stones and mortar but they did eate the Sacrifice offered vpon the Altar And as they had a sacrifice carnall wherof they did eate so haue we a spirituall Sacrifice which is Christ whom we doe eate by faith spirituallie And to the mysticall eating of Christ and drinking his bloud it skilled not whether the Table be of wood or stone Ric. Turnar ¶ They that sticke to the Ceremonies of the â—awe can not be partakers of our Altar which is thankesgiuing and liberalitie which two Sacrifices or offerings are now onelie left to the Christians Geneua How Christ is the true Altar They shall come vp to be accepted vpon mine Altar ¶ Because the Altar was a figure of Christ. Heb. 13. He sheweth that nothing can be acceptable to him which is not offered vnto him by this Altar who was both the offering and the Altar it selfe Geneua What Saint Austen did vnderstand by the Altar When Saint Austen and other holie Fathers did speakâ— of the Altar they vnderstood none other thing by it but the Table or boord that they vsed in their Communion which I say they called an Altar alluding to the Altars of the olde Lawe and hauing respect to the Sacrificâ— of praise and thankesgiuing that was offered by the Church in the Supper of the Lorde This was the state of the Church concerning this matter in Saint Austines time who was about foure hundred yeares after the Ascencion of our Sauiour Iesus Christ at the which time the Church beganne wonderfullie to growe out of kinde I. Veron Saint Paule doth compare the Iewish Leuits and the Preachers of the Gospell together saieng thus Doe you not knowe that they which minister about holie things c. Prouing thereâ—by as the Iewish Leuites serued the Altars and liued of the Altars that is of such things as was offered thereon euen so the Preachers of the Gospell ought likewise to liue of the Gospell S. Austen vpon this word Altar saith The Altar signifieth the Altar of the Iewes So that by this place the Papists cannot stablish their Altars That part that was burnt was deuoured of the Altar and the other was due vnto the Priests by the Lawe Geneua If thou bring thy gift to the Altar c. ¶ He applieth all this speach to the state of his time when as there was an Altar standing in Hierusalem And therefore they are verie foolish that gather héerevpon that we must build Altars and vse sacrifices but they are more fooles which drawe that to Purgatorie which is spoken of peace making and attonement one with another Beza AMATIST The description of an Amatist and what is betokened thereby THe twelfth an Amatist ¶ This â—â—one is as red as a rose and casteth out certeine little flames And it signifieth that the blessed sort are crowned with an vnapparable and flaming crowne of euerlasting life which shall continue alwaies as fresh and redde as a Rose tâ—â—e without ende Marl. vpon the Apoc. fol. 300. The Amatistâ— is purple violet and rose coloured and this betokeneth them that are seruent méeke and constant in the Lords truth and that hath bene alwaies readie to shedde their bloâ—d for it Such were the seauen bretheren in the Machabees with their most faithfull motherâ— So was also Iames the more and Antipas the faithfull witnesse None can shewe a more token of loue then hée which giueth vp his life for his friend This â—ort did Christ proclaime altogether blessed and said that the kingdome of Heauen was their owne Bale AMEN What this word signifieth AMen is an Hebrew word and signifieth euen so be it or bée it fast and sure approuing and allowing the sentence going before and when it is double it augmenteth the confirmation as in manie Psalmes and Iohn 5. and. 6. T. M. Euen so Amen ¶ Amen among the Hebrewes betokeneth commonlie an affirming or allowing of a thing Like as Etiam doth among the Latines and as yea or sobeit doth among Englishmen By which terme they meane that they agrée to the opinion of other men and subscribe their saiengs and also that they with the same thing with their heart which some forespeaker hath praied in words set together for the purpose So is that terme vsed in psalmes and praiers according as it is to be seene in the â— Cor. 14. 16. Howbeit among the Hebrewes their Amen importeth an assuring or oath according as wee sée the same terme vsed in the Gospell Marl. vpon the Apoc fol. 15. How shall he that occupieth the roome of the vnlearned saie Amen at thy giuing of thankes ¶ One onelie made the praiers and the rest of the peopâ—â— followed in heart his words and when he had praied they all said Amen Signifieng that they beléeued assuredlie that God wouâ—â— graunt their requests Geneua AMORITES What an intollerable custome they had IT was the custome of the Amorites that
vnderstood by the foure Angels By these foure Angels are vnderstood noisome ministers which go about to hinder both the life doctrine of the gospell the true faith The Angell which ascended from the rising of the Sunne c. is our sauiour Christ which alwaies procureth some to further the Gospel against tyrants Antechrists Sir I. Cheek I sawe foure Angels saith S. Iohn c. These are the hypocrites with their false doctrine The Antechrists with their pestilent degrées traditions The cruel princes with their tyrannous lawes the vngodlie magistrates with their ignorance blindnesse These stand vpon yâ— foure corners of the earth they reigne in the foure quarters of yâ— world with lies in hypocrisie errours in superstition with tyrannie in power crueltie in executing humaine lawes These with-hold â—he â—oure winds of the earth The doctrine of the spirit which God hath sent to bée blowne the world ouer they withstand resist stop vexe euermore persecute least it shold blow vpon yâ— earth which is yâ— gardein of god driuing away froÌ„ thence all filth corruption Bale What is meant by the seauen Angels And I sawe the seauen Angels c. ¶ These seauen Angels bée manie Antechristes and those mightie that do harme to the faithfull hinder yâ— Gospel But Iesus Christ standeth at the Altar with the oblacion of his bodie for yâ— faithfull Sir I. Cheek Who the Angell was And shewed by his Angel ¶ Ther be yâ— think yâ— by this Angell was meant Christ but more rightlie do other vnderstand him to haue ben some one of those heauenlie spirits yâ— are called ministering spirits are sent abroad about seruice for their sake yâ— shall be heires of saluation He. 1. 14. for by this meanes Christ proued to be the Lord of Angels as by whose seruice in yâ— wonderfull administration of his kingdome he both deliuereth the godlie out of the hands of the vngodly and also punisheth the wicked from time to time Beside this we shall sée the Angell more then once refuse the worshippe that Iohn was about to yéeld vnto him in this present booke 19. 10. and. 22. 9. which thing Christ would not haue done inasmuch as he is far more excellent not onelie then man but also then all the Angels Mar. vpon the Apoc. fol. 5. Of the Angell that went downe into the poole where the sicke laie For an Angell went downe at a certeine season into the poole c. ¶ It is vncerteine when or how often the Angell came downe to the water whether once in a yeare or oftner Some thinke that he descended euerie feastiuall daie that then some one sicke person or other was healed Other-some thinke yâ— this was done vpon the daie of Pentecost Notwithstanding this is most certeine that the benefit is to bée ascribed vnto God who in working hath euer vsed the ministerie of Angels of men of Elements For that which the Angell did héere hée did it as a minister of God For it is a worke proper vnto God to cure the sicke But as he hath euer vsed the hand and worke of Angels so he hath committed these partes in charge to the Angels for the which cause the Angels are called powers or vertues not because God resigning his power vnto them sitteth himselfe idle in heauen but because he working mightelie in them mightelie declareth vnto vs his power Therefore they doe verie wickedlie which ascribe anie thing to Angels which is proper to God or which make them such mediatours betwéene God and vs that they obscure the glorie of God when as we ought rather directlie to come vnto Christ that by his conducting aide and commaundement we maie haue the Angels helpers and ministers of our saluation Mar. vpon Iohn fol. 146. ANGER What Anger is by Aristotles definition Anger is nothing els if we maie beléeue Aristotle in his Rhetorikes but a desire of reuengement because of contempt For they which perceiue themselues to be despised and contemned do straight waie thinke how they maie be reuenged and they diligentlie meditate how by some punishment they maie requite the iniurie or despite done vnto them How Anger in some respect is no sinne ANger is no sinne so that the originall thereof and the ende whether it extendeth be vertuous and procéede with charitie Moses was angrie and brake the tables of God in his zealous and godlie passion He put the idolaters to death but the ende was to destroie vice and mainteine vertue So was Dauid so was Saule so was Christ but it sprang of a loue towards God and extended to a vertuous ende the punishment of vice and commendation of vertue Whooper Be angrie and sinne not ¶ Christ was angrie at the blindnesse of the Iewes Mat. 23. and so was Moses at the idolatrie of the Israelites Exo. 32 and at the sedition of Chore Dathan and Abiram Num. 16. neuertheles this anger or wrath was but a verie zeale vnto the law of God as thou maist sée by Phinehes in Nu. 25 and by Mathathias 1. Mac. 2. As for malice vnlawfull wrath it is vtterlie forbidden as it followeth in the same chapter where he saith let not the Sunne goe downe vppon your wrath Tindale I haue bene through angrie for the Lord God of hoasts sake ¶ Anger is not héere taken for such as is betwéene enimies but such as procéedeth of seruent loue as when the Father is angrie with the sonne not bicause he would him euill but sheweth thereby that he loueth him better for in correcting him he prouideth that he fall not into worse Such an anger zeale or iealousie had Phinehes also Nu. 25. What Anger is forbidden Christ prohibiteth anger as the beginning of hatred murther and destruction For he said he that is angrie with his brother is worthie of iudgement for anger and reuengement are seperate one from an other onelie as the roote and the fruit For he that is angrie with anie man if he hurt him not that chaunceth bicause either he cannot or els feareth the punishment of the lawes He that hateth his brother saith Iohn is a murtherer But among those which are counted verie angrie kings aboue other are numbered when they perceiue that they are despised of their subiects Wherefore Homere saith Great is the anger of a kings displeasure Pet. Mar. vpon Iudic. fol. 166. How anger or wrath is in God God is said to be angrie kisse the sonne least the Lord bée angrie when we breake his commaundements despise his threatnings set light by his promise and follow our owne corrupt appetites God is said to be angrie and chaunged but the chaunge is in vs and not in him for he is immutable with whom saith S. Iames is no variablenesse neither is he chaunged The Psalmist saith 101. He chaungeth all things as a vesture but he himselfe is immutable vnchaungeable Lactantius in the booke which he writeth of the anger of
267. What the feare of God is Wheras we speak of the feare of God we haue to vnderstand yâ— it is not a â—â—auish feare as men term it but it is so termed in respect of the honour which we owe for that he is our Father Masterâ— Doe we feare God Then it is certaine nothing but to honour him to be whollie his Doe we know him That must be in such wise as he hath vttered himself that is to wit that he is our maker our maintaines â—â—e that shewed such fatherly goodnes towards vs that we of dutie ought to be as children toward him if we wil not be vtterlie vnthankful Also it behoueth vs to acknowledge his dominioÌ„â— superioritie ouer vs to the end yâ— euerie of vs yeldâ—ng him his due honor may â—ern to plese him in al respects thus you see yâ— vnder this â—ere of god héere is coÌ„prehended all religion yâ— is to wit all yâ— seruice honor which the creatures owe vnto their God 〈…〉 4. They neiâ—her fâ—ared the Lord c. ¶ Not to feare the Lord is to liue carelesse and to serue their lusts and appetites and not to sette by God and his Lawe as is said Psâ—l 55 19. T. M. ¶ He meaneth this by the Israelites to whome God hat giuen his commaundements Geneua They feared the Lord but serued their Gods ¶ That is they had a certaine knowledge of God and feared him because of the punishment but they continued still Idolaters as do yâ— Papists which worship both God Iâ—ols but this is not to feare God as appeareth ver 34. Geneua How this place following is expounded Perfect loue casteth out feare â—I know there are some which interpret those words in this sense that they which loue God trulie are not afraid for pietie sake to put themselues in al manner of daungers neithâ—r doe they shame persecution but valiantlie stand fast in all manner of dangers which selfe thing Paule in the letter to Timothie writ in other words 〈…〉 We haue not receiued the spirit of fearefulnesse but of might of loue Wherefore he exhorteth Timothie not to be ashamed of the testimonie of the Lord nor of him being in â—andes for the Lords sake but couragiouslie to indure labours for the Gospels sake Although those things are true yet this is not it which this place of Iohn teacheth For it there maketh mention of the iudgment of the Lord of which he willeth the godly which loue God not to be afeard and he rendreth a reason for yâ— feare hath vexation ioined with it Wherefore I gladlie assent vnto Augustine which saith that Iohn speaketh of perfect Charitie which forasmuch as it cannot be had in this life we maie not looke to haue it without feare Further we mought in this place vnderstand that feare which is seâ—oined from confidence therfore driued men to desperation For they which beleeue loue God trulie vphold their feare with a liuely faith Pet. Mar. vpon the Rom. fol. 208. Of feare that commeth of faith and of feare without faith He that fearth God trulie will eschew all things wherewith he knoweth he shall offend God and doe whatsoeuer hée perceiueth to be acceptable vnto him this feare hath his beginning of faith There is a feare of God in the vngâ—lie but it is without faith For they alwaies dread Gods iudgement against them and would rather there were no God then to bée punished for their wickednesse How we cannot vtterly shake off all feare so long as we liue heere Be not high minded but feare ¶ No man of the number of the faithfull ought to be in doubt of his saluation For the nature of faith is to make men assured of the promise of God Howbeit this is to be known yâ— it is not possible that so long as we liue héere we should not vtterlie shake off all feare for we are continuallie tossed betwéene two cogitations the one of the goodnes faith constancie of god The other of our corruption infirmitie pronesse to euill For when we consider how weak we are prone to euil coÌ„sider also the filthines imperfection of our workes though they be neuer so good therwithal the seueritie of the law in requiring euen to the vttermost the things which it commaundeth This consideration I saie if it be vehement cannot but excéedinglie make afeard the mind and deiect it But on the other side when we consider the clemencie goodnesse mercie of God his constancie in his promises therewithall remember that all the merits of Christ are communicated to vs we are refreshed and recreated and the feare is either lenified or els sometime vtterlie laide awaie And these effects where they are perfect vehement doe succéed the one the other for they cannot be both at one time or if they be both at one time then are either of them remisse not vehement But in what matter they giue place the one to the other we may by daily experience vnderstand For if a man be set vpon the top of an high tower if being ther his mind run vpon nâ—thing els but vpon the height of the tower what a déepe way he shuld fall so yâ— he cannot fall without danger of death it iâ— possible but yâ— his minde being still vpon this he should be altogether smitten with an errour but if he turne his eie aside to the barre or battlements which staie him vp that he cannot fall then will he plucke vp his spirits againe and put away al feare neither ought it to seeme vnto anie man straunge yâ— wée saie that faith expelleth that feare which is ioined with doubting of saluation when as in Iohn it is said That charitie driueth feare out a doores For it is most certeine that yâ— which the Scripture attributeth to charitie may be attributed to faith for charitie springeth of faith Pet. Mar. vpon the Rom. fol. 355. FERVENT Of two sorts of feruentnesse THey haue a ferueÌ„t mind to God but not according to knowledge ¶ There be two manner of feruentnesse of minde two maner of good intents The one is grounded vpon a vaine or fleshlie opinion and not vpon Gods word this good intent is damnable before God The other procéedeth of faith and suffereth it selfe to be ruled by the wisdome and iudgement of the spirit of God Such feruentnesse was in Moses in Phinâ—hes and in Helias with other innumerable Sir I. Cheeke ¶ Looke Zeale FEASTES Feast of dedication wherefore it was ordeined THE feast of dedication ¶ That is to saie the feast of inuocation or renueng because the temple which was polluted by yâ— coÌ„mandemeÌ„t authority of Iudas Machabeus was coÌ„secrated a fresh And then it was appointed yâ— euerie yeare ther should be a feast daie of new dedication to put the people in minde of the grace and fauour of God who had taken from them
with inward eyes that is spirituallie to vnderstand them ¶ In these wordes S. Chrisostome sheweth plainlie that the words of Christ concerning the eating of his flesh and drinking of his bloud are not to be vnderstoode simplie as they be spoken but spirituallie and figuratiuelie Chrisostome in Iohn Homil. 46. Tertulian writing against Marcion saith these words Christ did not reproue bread whereby he did represent his verie bodie And in the same booke he sayth That Iesus taking bread and distributing it among his Disciples made it his bodie saieng This is my bodie that is to saye sayth Tertulian a figure of my bodie And therefore saith Tertulian that Christ called bread his bodie and wine his bloud becausâ— that in the old Testament bread and wine were figures of his bodie and bloud Tertulian contra Marcionem The wine refresheth and augmenteth the bloud â—or that cause the bloud of Christ is not vnproperlie figured by the same Inasmuch as al that commeth vnto vs from him doth make vs glad with a true ioie and increaseth all our gladnesse c. A little before he saith the Lord gaue vnto his Disciples the Sacrament of his bodie in remission of their sinnes for to kéepe loue and charitie to the end that hauing remembrance of that déede he would doe alwaies in a figure that which he thought to doe for them and should not forget that charitie This is my bodie that is is to saie a Sacrament c. Druthmarus Monke of S. Benet in his Comment vpon S. Ma. ¶ Looke more in Bodie Bread Bloud This is my bodie Figures of Christs resurrection Christs resurrection saith Saint Austen was prefigured in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his side So Christ rising againe from the dead builded the Church out of the wounds of his side Iosua Ioseph Samson Iames were figures of Christs resurrectioÌ„ FIGVRATIVE SPEACH How to know a figuratiue speach TO knowe a figuratiue speach S. Austen hath these words Whensoeuer the Scripture of Christ séemeth to commaund anie foule or wicked thing then must that text be taken figuratiuelie and that it is a phrase allegorie and manner of speaking and must be vnderstood spirituallie and not after the letter Except saith he ye eate the flesh of the sonne of man and drinke his bloud ye shall haue no life in you he séemeth saith S. Austen to commaund a foule wicked thing it is therefore a figure ¶ Now seeing that Saint Austen calleth it a foule thing to eate his flesh we maie soone perceiue that he thought it as foule as wicked a thing to eate his bodie séeing his bodie is flesh And then consequentlie it must followe that either this word eate where Christ said take this and eate it must be taken spirituallie or els yâ— this saieng of Christ. This is my 〈…〉 spokeâ— But this word 〈…〉 is taken after the lâ—tter for thy did indeed â—â—o bread must bée figuratiuelie spoken I. Frith Wee euen vâ—e to saie when Easter draweth nigh that tomorrowe or the next daie is the Lords passeouer and yet it is manie yâ—aâ—es sinâ—e he suffered and that passion was neuer done but once And vppon that Sundaie we saie This daye the Lorde did rise againe and yâ—t it is manie yeares since hée rose Now is there no man so foolish to reproue vs as liars for so saieng because wee name those dayes after the similitude of those in which those things were done So that it is called the same daie which is not the same but by the reuoluâ—ion of time like it And it is named to be done the same daie through the celebration of the Sacrament Through keeping the menâ—oriall of the thing once done which is not done yâ— daie â—â—t was done long before Was not Christ once crucified in his owne person yet in a mysterie which is the remembraunce of his verie passion he is crucified for the people not onlie euery â—east of Eaâ—â—er but euerie daie Neither doth he lie which when he is asked aâ—â—swereth that he is crucified For if Sacraments had not certeine similitudes of those things whereof they are Sacraments then should they â—e no Sacraments at all And for this similitude for the most part they take the names for the vâ—rie things And therefore after a certeine manner tâ—e sacrament of Christs bodie and the sacrament of Christs blâ—ud is Christs bloud So the Sacrament of faith is faith for it is none other to beléeue then to haue faith And therefore when a man aunswereth that the infant beleeueth which hath not â—he effect of â—aith he aunswereth that it hath faith for the Sacrament of faith And then it turneth it sâ—lfe to God for the Sacrament of conuersion For the aunswere it selfe perteineth vnto the ministring of the Sacrament As the Apostle writeâ—h of Baptime We be buried saith hée with Christ through baptime vnto death he sayth not wée signifie buriâ—ng but vtterly sayth we are buried He called also the Sacrament of so great â— thing euen with the proper name of the verie thing it selfe c. ¶ Heere doth Saint Austen plainlie set foorth the matter For euen â—s the next good Fr 〈…〉 e shal be called the day of Christs passion and yet he shal not suffer death againe vpon that day for he died but once and nowe is immortall euen so is the Sacrament called Christes bodie And as that daye is not the verie daye he dyed vppon but onelie a remembraunce of his bodie breaking and bloud-shedding And likewise as the next Easter daye shall bée called the daye of his resurrection not that it is the verie same daye that Christ did rise in but a remembraunce of the same euen so the Sacrament is called his bodye not that it is his bodie indéede but onelie a remembraunce of the same c. I. Frith Of Figuratiue speaches The Arke was called God 1. Reg. 4. 7. Iohn is Helias Math. 11. 14. My Father is an husbandman Iohn 15. 1. I am the Uine you are the braunches Iohn 15. 5. One of you is a Diuell Iohn 6. 70. Herode is a Foxe Luke 13. 32. This is the Lordes passe-by or passe-ouer Exo. 12. 1â—â— This is my bodie Math. 26. 26. This is the newe Testament Luke 22. 20. ¶ Looke Flesh. FINDING OF THINGS LOST How they ought to be restored and not kept SAint Austen toucheth this thing in his 19. Sermon De verbis Apostolis And it is had in the Decrees 14. Questi 5. Chap. Si quid inuenisti Where he sayth That thinges which are founde must be restored Which thing if thou doe not thou hast rapt them for as much as thou hast done what thou couldest so that if thou haddest founde more thou wouldest haue rapt more c. There the Gloâ—â—r verie well declareth what is to be done with thinges that are founde Either sayth hée the same thinges are counted for thinges
GOD And wée béeing regenerate it bringeth vs forth to battaile and vnto good workes Héerevnto Chrisostome addeth the lawe reproueth but loseth not from sinne Grace loseth from sinne and reproueth not The lawe reproueth sinne and increaseth it Grace forgiuing it suffereth vs not to be vnder sinne c. Pet. Mar. vpon the Rom. fol. 134. How this following is vnderstoode And of his fulnesse haue all wée receiued euen Grace for Grace ¶ This sentence is sundrie wise expounded I will first shew you Saint Austens minde These be his words vpon this place That brethren all we haue receiued out of his fulnesse out of the fulnesse of his mercie haue we receiued what Remission of sinnes that we might be iustified by fayth And what moreouer Grace for Grace that is to witte For this Grace whereby we liue of Fayth we shall receiue an other Grace namelie Euerlasting lyfe But what else is it saue Grace For if I shall saie this is due to me I assigne somewhat to my selfe as to whome it is due But GOD crowneth the giftes of his mercie in vs. Thus yée sée Saint Austens meaning to witte that all good giftes and in the ende euerlasting lyfe is not a recompence of our merites but commeth of the frée liberalitie of God because it pleaseth him so to reward his former graces and to crowne his owne gyftes in vs. And so hée calleth faith whereby wée are iustified one Grace and euerlaâ—ing lyfe an other grace verye truelie and godlye to the confusion of the common Idolles Souldiers Other expounding Grace for Grace Grace vppon Grace teach that out of this fulnesse of his sonne GOD gaue to our Fathers vnder the olde Testament the spirite of feare whereby as children vndâ—r a Schoolemaster they were kept in and restrained that they shoulde not stray abroad after fleshlie lusts but be ledde foorth and framed to some goodnesse And in the new Testament hée giueth the spirit of fréedome whereby with more franke and free hearts with more ioifull courage by the motion of the spirit we doe the thing that pleaseth God not that our Fathers were altogether voide of this frée spirit but because of their childlie age they were kept more vnder by feare the spirite was not so richlie larglie giuen to them as to vs I meane vniuersallie touching gods ordinarie disposition For to some speciall person the spirit was larglie giuen and more larglie then it is nowe The exposition of other is that God loueth and fauoureth vs because of the loue and fauour that he beareth to his sonne as Saint Paule writeth That he hath made vs acceptable in the beloued For by nature we are the children of wrath the loue and fauour that we finde in Gods sight is for that of his own goodnesse he hath made vs the members of his most dearelye beloued sonne and so loueth vs as a parte of his sonnes bodie Other thinke that the meaning of these words is that GOD powreth all his graces into the Lorde Iesus and by him conueieth the same vnto vs as by a Conduct pipeâ— I leaue to your choise which of these expositions ye will take B. Traheron By grace vnderstand fauour The meaning is for the fauour that God the Father hath to his sonne Christ hath he receiued vs into fauour So as Christ is beloued of his Father euen so are we beloued for his sake Rom. 5. 15. T. M. ¶ All grace and all that is pleasant in the sight of God is giuen vs for Christs sake onelie euen out of the fulnesse and abundance of the fauour that he receiueth with the father Tindale ¶ Grace for grace That is God doth fauour vs and giue grace to so manie as beléeue in Christ are become his members The Bible note What is vnderstood by grace and peace Grace to you and peace from God By grace héere is vnderstood the fauour of GOD wherewith he fréelie forgiueth sinnesâ— By peace the tranquilitie of conscience prâ—céeding therof Tindale How these words Grace and Truth are expounded But grace and truth came by Iesus Christ. ¶ By grace some vnderstand that that maketh vs amiable and acceptable and getteth vs fauour before God and man By truth they vnderstand true sincere perfect sound and sure righteousnesse Other by grace in this place vnderstand forgiuenesse of sinnes by truth the fulfilling of all the figures and shadowes in Moses lawe in which signification you shall take the words the sâ—nce shall be good and godlie B. Traheron The grace saith Saint Austen which is giuen of the largnesse of God priuilie into mans heart cannot be despised of no manner of hard heart for therfore it is giuen that the hardnesse of the heart shal be taken awaie Wherefore when the father is herde within and doth learne that he must come vnto his sonne then taketh he awaie our stonie heart and giueth vs a fleshlie heart by this meanes he maketh vs his children of promise and the vessels of mercie which he hath prepared to glorie But wherefore doth he not learne all men to come to Christ because that those yâ— he learneth he learneth of mercie and those that he learneth not of his iudgement doth he not learne them These places following are alleadged of D. Barnes against Free will Saint Austen saith that there is no hardnesse of heart that can resist grace Dunce saith that there maie bée an obstacie in mans heart S. Austen saith that grace findeth the heart in hardnesse and obstinacie But Dunce saith that there is a mollifieng that precedeth grace which is called attrition Saint Austen saith when the Father learneth vs within then taketh he awaie our stonie hearts But Dunce saith that we can doe it by the common naturall influence that is wée can dispose our selues of congruence Saint Austen saith how all men be not taught to come to Christ but onelie they that be taught of mercie be taught and if it be of mercie then it is not of congruence by attrition The meaning of these places following For by grace are ye saued through faith ¶ So then grace that is to saie the gift of God and Faith doe stande one with an other to which two these be contrarie to be saued by our selues or by our workes Therefore what meane they which would ioine together things of so contrarie nature Beza And grace for grace ¶ This place is diuerslie expounded Some vnderstand the first grace to be that by yâ— which through faith we receiue remission of our sinnes the other grace to bée lyfe euerlasting the which kinde of Grace is giuen to the faithfull according to the saieng of the Apostle but the grace of God is eternall life Rom. 6. 23. But other some will haue the first to bée that which in the olde Testament was giuen to the Iewes The other to be more copious and large and giuen to all men But the simple sence
worthy sauing peraduenture when new Phriests were appointed for the Parishes for then it behoued that the multitude of the place namely should consent Whether it is any meruaile yâ— the people in his behalfe was little carefull in kéeping their owne right for no maÌ„ was made a subdecon that had not shewed a long proofe of himselfe in his being a clarke vnder yâ— seueritie of discipline which then was vsed After yâ— he had ben tried in yâ— degrée he was made a Deacon From thence he came to yâ— honour of Priesthood if hée had behaued himselfe faithfully So no man was promoted of whome there had not ben in déed a trial had many years before yâ— eies of the people And there were many Canons to punish their faults So yâ— the Church could not be troubled with euill Priests or deacons vnlesse it neglected yâ— remedies howbeit in yâ— Priests also ther was required yâ— consent of them of the same citie which the very first canoÌ„ testifieth in his 67. distinctioÌ„ which is fathered vpoÌ„ Anacletus Finally al yâ— admissioÌ„s into yâ— orders were therfore done at certein appointed times of yâ— yeare yâ— no man should priuely créepe in without the consent of the faithfull or should with too much easinesse be promoted without witnesses Cal. in his Insti 4. b. chap. 4. Sect. 11. Wherfore brethren looke ye out among you seauen men of honest report c. ¶ If the Church had kept still this order in choosing of Ministers it had bene better with the christen common wealth and religion Lampridius a notable historiâ—graph in the life of Alâ—xander Seuerus doth write yâ— this was vsed customably among the christians when they should choose or make any Minster they did first publish his name abrode And if any man could alleadge any notable crime against him he was expelled and put backe from his office Sir I. Cheeke Why the Ministers are not now chosen as they were in the primitiue Church The alteration of gouernement and orders of the Church of Christ is well set out by Ambrose in the. 4. to the Eph. vpon these words Et ipse dedit c. Wher he saith on this sort That the number of the Christians might increase and be multiplied in the beginning it was permitted to euery one to preach the Gospell to baptise to expound the Scriptures but when the Church was enlarged there were certeine preachers appointed gouernours other officers ordeined in the church c. Therfore the writings of the Apostles doe not in all things agrée with the orders that are now in the church D. Whitegift Musculus also in his common places answering to this question why that Ministers of the word are not chosen now by the Ministers and the people as they were in the Primitiue Church but appointed by the Magistrate saith thus Such was the state of the Churches that they could choose their Ministers none otherwise because they had no christen magistrate If thou wouldest haue the manners and customes of these times then must thou call backe their condition and state How Ministers ought not to forsake their vocation Ministers must abide in their vocation so long as yâ— strength of the bodie will suffer them and that they be not thrust out by force For yâ— men people coÌ„mitted to their charge ought neuer to be forsaken so long as they can abide to heare the word of God And if they be altogethers conteÌ„ners of yâ— word of yâ— Lord wil not suffer it to be preached then as Christ coÌ„maunded his Apostles let them shake of the dust of their feete against them depart But so long as there are anie among them which will suffer the pastor to preach to intreat of the word of God he ought not to giue ouer his ministratioÌ„ Wherfore I know not whether Melitius did wel or no or whom Theodoretus maketh mentioÌ„ in his 2. booke 31. chap. yâ— he forsooke the Bishoprick of a certein church in Armenia being offeÌ„ded with the ouer great disobedieÌ„ce of his flock But the same man afterward being choseÌ„ Bishop of Antioch was for the defeÌ„ding yâ— catholike faith against the ArriaÌ„s thrust into exile In which fact God peraduenture declared that he was not wel pleased that he had departed from his first vocation Pet. Mar. vpon the Rom. fo 334. How a Scisme ought not to be made for the euill life of the Minister The Scribes Pharesies sit in Moses c. All therfore whatsoeuer they bid you obserue that obserue and do but after their works do not for they say do not c. ¶ Behold yâ— Lord sayth they say and doe not therefore the teachers liues were not agreeable to their doctrine yet for that they stood in Moses seate that is to say because they taught the word of God lawfullye and sincerely he biddeth to receiue their sincere doctrine but their life not being agréeable to their doctrine that he biddeth to refuse And therfore to make a scisme for the Preachers euil liues sake the Lord doth forbid Bullinger fo 846. MIRACLES A definition of true Miracles A Miracle is a worke hard and vncustomed by the power of God which passeth all facultie of nature created to this ende wrought to cause the beholders to wonder and to confirme faith towards the worde of God Wherefore the matter of miracles are workes and the forme is that they be harde and vnaccustomed The efficient cause is the power of God which ouercommeth nature created the end of them is both admiration and also confirmation of faith Pet. Mar. vpon Iudic. fol. 126. To what vse Miracles doe serue Miracles serue for thrée vses First that he which is healed thereby shoulde sinne no moreâ— Secondlye that the beholders shuld put their trust in the healer Thirdly that we which read of the miracles of the Lord should be confirmed in the glorye and doctrine of Christ and therewithall conceiue faith in him Hemmyâ—g Brethren be not in loue with signes which may be had common with the reprobate but loue ye rather miracles of charitie and true godlynesse which the more secret the more secure and for the which the lesse estimation that there is with men the greater is the reward with God In the beginning gathering of yâ— Church many things were necessary which now is néedlesse Miracles were vsed then which outwardly be diuided now When we go about to plaÌ„t a tree so long we water it vntill we sée it haue takeÌ„ root But wheÌ„ it is once substantially grounded braunches spread abroad we take no more paine to water it on like sort as long as yâ— people were altogether faithlesse this meane of miracles was of indulgence graunted them But when spirituall instruction had taken better place the corporall signes surceased straight Wherefore the Apostle sayth Lingua in signum sunt non fidelibus sed infidelibus Straunge tongues are for a signe not to them that
to labour most lustely in the Uineyard of the Lord. After the same manner of speach a naturall father for the tender loue that he beareth toward his childe doing but meanly in vertue and comming forward in learning yet he will saye to the encouraging of his childe Sonne goe too and continue as thou hast begun and thy reward or thy part shall not be the least of all thy bretheren And according to this his promise he endueth him liberally when hée maketh his Testament not for that the childe had deserued the one halfe of that he had done for him before but because he loued him Richard Turnar RICHES What the true vse of riches is THe true vse of riches is to make them serue the possessour thereof and not they that haue them in possession to serue them and to be well content to depart from them whensoeuer the glory of God and the commoditie of their neighbour shall require Basill The rich that trust in their goods are discommended Then a rich man to enter into the kingdome of heauen ¶ He is héere called rich that putteth his confidence in his goods which thing they doe that haue all their delight and ioye therein Tindale Onely they that put their trust and confidence in their own riches are héere vnderstood For ther be many godly rich men that vse their riches and substaunce according to the wil pleasure of God Sir I. Cheeke Woe be vnto you that are rich ¶ Héere he speaketh of vngodly rich men which haue all their confidence and trust in theyr riches For riches of themselues are the good creatures of God and his blessing if we vse them according to his blessed will Sir I. Cheeke For though a man haue abundaunce yet his lyfe standeth not in his riches ¶ Christ condemneth the arrogancie of the rich worldlings who as though they had God locked vp in their Cofers and Barnes set their whole felicitie in their goods not considering that God gaue them life and also can take it away when he will Eccl. 11. 19. Geneua Of the rich mans burieng The Scripture saith of the rich man that he was buryed And what saith it of Lazarus There is no mention made of his buriall insomuch that it is not knowen whether he were eaten with dogs or whether he were cast abroad in the fields the Scripture speaketh not of it It speaketh of the buriall of the rich man Contrariwise if Gods children happen sometimes to lye vnburied is it to be concluded therfore y◠they are accursed No lyke as when the wicked are buried it is not to be said that they are blessed in their death But it is to shew vs that God executeth not his temporall punishments after one egall rate in this world but reserueth the chiefe to himselfe till the latter day Cal. vpon Iob. fol. 472. How the poore and rich are ioyned together ¶ Looke Lazarus RIDLES Why Ridles were put foorth in seasts SAint Austen demandeth the cause why Sampson put forth his Ridle and he aunswereth because in such seasts men are sometimes woont when they haue well dronke to be somewhat full of talke and somewhat too intemperately to rebuke others which things turneth for the most part into brawling and chiding and to auoide that graue men were wont to put forth Ridles or Problemes omitting daungerous talke and turning their minde to the exposition of the things put foorth Whose example Sampson followed and set foorth a reward for him that should expounde his question As though the knowledge and sharpenesse of the minde ought to be rewarded and contrary punishment is instituted for ignoraunce and sluggishnesse Pet. Mar. vpon Iudi◠fol. 218. RIGHTEOVS Who are righteous FOr thée haue I found righteous ¶ They are righteous before God that loue their neighbour for Gods sake vnfainedly hauing the spirit of God which maketh them the sonnes of God and therefore are accepted of God as good and righteous As it is written Gen. 18. 23. T. M. ¶ Found righteous In respect of the rest of the world and because he had a desire to serue God and to lyue vprightly Geneua If I shall finde in Sodome 50. righteous c. ¶ God declareth that his iudgements were done with great mercie forasmuch as all were so corrupt that not onely fiftie but ten righteous could not be found there and also that the wicked are spared for the righteous sake Geneua How and by whom we are righteous We are counted throughly righteous before God by imputation of Christs righteousnesse not in our selues but in him in whom we be vnited to him by faith Beza How the righteous and not the vnrighteous is allowed to praise God Exultate iusti in Domino rectos decet collaudatio ¶ O ye righteous reioyce ye in the Lord for it becommeth the vpright liuers to giue praise or to be thankfull S. Austen vppon this place deuideth all the people of this world into two sorts of men Iustos iniustos rectos curuos siue rectos prauos into righteous or vnrighteous vpright or crooked or straight or froward liuers Ther are neither of these two sorts of men but they are contented to praise God and to speake well of the Lord but yet saith Saint Austen marke the Prophet desireth not the vnrighteous wranglers lyars théeues and adulterers nor the crooked craftie hasters and deceitfull deceiuers to praise the Lord why so For it is written Non est speciosa laus in ore peccatoris quia non est a Domino missus The praise of God to come out of the mouth of the wicked man it is not comely nor acceptable in his sight for he is not sent of the Lord so to doe and no meruaile for this we knowe by experience that there is none of vs all which being but a man wise and of good iudgement but he had rather be dispraised then praised of such whose lyfe is impure filthie and vncleane for their praise commonly are not dealt but vnto such whome they fauour because in their liuing they be like vnto themselues so y◠their praise is a dispraise or at the least a suspected praise that he whom they praise is rather a naughtie man thē a good man If this be true in wise men how much more then must it bee true in God the father fountaine of all wisedome to refuse set naught by the praise of the proud the wicked vngodly men In consideration whereof the Prophet now saith Exultate iusti in Domino rectos decet collaudatio O ye righteous reioice ye in the Lord I speake not to the wicked nor to the crooked wayward nor froward people of this world if I shuld they wold peraduenture not deny to giue praises vnto the Lord. Nam curuus prauus quam diu sibi bene est Deum laudat benedicit si autem male blasphemat rectus semper laudat sicut Iob. For the crooked
with what instrumeÌ„ts they were wont to stir vp the hearts of the people to sing praises and to bée thankefull vnto the Lorde But now vnder Christ such ceremonies of the olde lawe are cleane abolished How the dead Saintes know nothing what is done in earth S. Austen in his booke De cura pro mortuis agenda doth plainely affirme yâ— the soules of yâ— Saintes that be in heauen doe not know what the liuing doe heere in earth prouing it by example of his owne Mother and by this place of Esay Thou art our Father Abraham knoweth vs not neither is Israel acquainted with vs. And also by Iosias where God promised that he should dye and not sée those calamities plagues miseries which he threatened should come vpon that place vpon the people How Saintes cannot impart their righteousnesse to other S. Hierome saith the righteousnes of the righteous shal be vpon him and the wickednesse of the wicked shall remaine vpon him euery man shal die through his own sin euery man shal liue through his owne righteousnesse The Iewes doe say in vaine Abraham is our Father sith that they haue not the works of Abraham If we shuld put our trust in any let vs put our trust in God Cursed bee euery man that putteth his trust in men although they be Saintes although they be Prophets Wée reade Put not your trust in men Againe Better it is to trust in God then in Princes not onely in the Princes of the worlde but in the Princes of the Church which if they be righteous they shall deliuer their owne soules onely Certeine Obiections Aunswered Saints do pray for vs saith the Papists which they proue by the place of Dauid Psa. 32. 5. I will confesse my sinne vnto the Lord and so â—hou forgauest the wickednesse of my sinne for this shall euery Saint make his prayer in a time when thou maist be found Aunswere When Dauid had reasoned of the remission of sinnes and hadde appointed himselfe an example to other and had sayde I haue confessed my sinne vnto thée Lorde and thou hast forgiuen the wickednesse of my sinne he did adde by and by Manye holy and godlye men shall bée prouoked by this example of mine to call after the same sorte vppon GOD for the pardon and forgiuenesse of their sinnes in a time when thou maist be found For after that we be departed hence saith Saint Cipriane there is no place of repentaunce no effect of saluation héere the lyfe is either lost or holden héere by the worshipping of God and the fruite of sayth euerlasting saluation is prouided for◠¶ By these wordes of Ciprianâ— wee doe knowe that as long as wée bée in this lyfe we maye through fayth in our Sauiour Iesu Christ praye vnto GOD for the remission of our sinnes and that so long God may bée founde but after that we be once gone neither repentance nor yet praieng vnto God for the remission of our sinnes can profit vs nothing Obiection The Saint was great with God when he was aliue as it appeared by the miracles which God shewed for him he must therefore be great now say they Aunswere This reason appeareth wisedome but it is verye foolâ—shnesse with God for the miracle was not shewed that thou shouldest put thy trust in the Saint but in the worde of the Saint preached which word if thou beleeuest would saue thée as God hath promised would also make thée great with God as he did the Saint Obiection If a man haue a matter with a great man or a king he must goe first to one of his meane seruants and then higher higher till he come to the king Aunswere This entising argument is but a blinde reason and mans wit It is not lyke in the kingdome of the world as it is in the kingdome of God and Christ. With kinges for the most part we haue no acquaintaunce nor promise They be also most commonly mercilesse Moreouer if they promise they are yet men and vnconstant as are other people and as vntrue But with God if we haue beléefe we are accompted and haue an open way vnto him by the doore Christ which is neuer shut but through vnbeléefe neither is there any porter to kéepe any man out By him saith Paule Ephe. 2. 18. That is to saye by Christ we haue an open way into the Father so are ye now no more straungers and forriners saith he but citizens with the Saints and of the household of God God had also made vs promises and hath sworne yea hath made a testament or a couenant hath bound himselfe hath sealed his Obligation with Christs bloud and confirmed it with miracles He is also mercifull and kinde and complaineth that wée will not come to him He is mightie and able to performe that he promiseth He is true and cannot be but true as he cannot bée but GOD therefore it is not like with the king and God Obiection We be sinners say they God will not heare vs. Aunswere Beholde how they flye from God as from a tyrant mercilesse whom a man counteth most mercifull to him he soonest flyeth But these techers dare not come to God why For they are the children of Cain If the Saints loue whoÌ„ God hateth then God and his Saints are diuided When thou praiest to the Saintes how doe they know except God whom thou countest mercilesse tell them If God be so cruell and so hateth thée it is not lykely that hée will tell the Saintes that thou praiest vnto them c. Obiection Saints must pray for vs and be mediatours to God for vs that by them we may receiue our petition This is Richards opinion De media villa Aunswere This is a great blasphemy to Christs blessed bloud for if Saintes bee necessarie to be mediatours for vs then is Christ vnsufficient For Philosophers did neuer put two causes wher one was sufficient And if any thing be giuen vs for Saints sakes theÌ„ be not al things giueÌ„ vs for Christs sake The which is plainely against Saint Paules saieng Rom. 8. 33. God for vs all hath giuen his sonne and shall he not giue vs all thinges with him D. Barnes Paule saith there is but one mediatour betwéene God and man the man Christ Iesus the which hath giuen himselfe for the redemption of all men ¶ Héere he sayth there is but one mediatour betwéene God and man Where there is but one there cannot Saints come in Moreouer Saints bée men Ergo they must haue a mediatour for themselues and than they cannot be mediatours for other men Moreouer the mediatour betwéene God and man is called Christ Iesus Now is there no Saint that hath that name If there bee none then is ther none that can vsurpe this office without blaspheming of Christ. Furthermore he hath redeemed vs without the helpe of Saints why shal he not be wholy mediatour without
of them which beléeue in the name of Christ and doe receiue the right of the adoption of the sonnes of God they which are such are not borne of flesh bloud but of God flesh bloud begetteth not the children of God That which is of the flesh is flesh that which is of the spirit is spirit By these words the Euangelist meaneth nothing els but the carnall birth For he maketh a comparison of the generation of the flesh and the spirit reiecting the one and allowing the other c. They which beléeue in Christ being before vncleane Gentiles are not borne the sonnes of God out of the wombe or by flesh and bloud but are brought therevnto by the workmanship of the holy Ghost And although properly he hath respect vnto the Iewes which were proud in the flesh yet notwithstanding of this place a generall doctrine maye be gathered namely that whereas we are counted the sonnes of God it commeth not by the propertie of our nature neither of our selues but because the Lord hath begotten vs of his owne frée will singular loue Marl. vpon Iohn fol. 19. That we should be called the sonnes of God ¶ Being made the sons of God in Christ he sheweth what qualities we must haue to be discerned from bastards Geneua SOPHIST What a Sophist was at the beginning and what it is now SOphists at the first beginning were men that professed to be teachers of wisdome and eloquence And the name of Sophists was had in honour and price and they were of the same estimation and of the verie same facultie science that afterward wer called Rhetores that is Rethoritians yea also Logitians For when the Sophists fell to cauilling brawling and triâ—ling by little and little the estimation decayed So that or the time that Socrates liued in a Sophist was a name of contempt and hatred and so it is yet still at this day Vdal SORROVV Of godly sorrow and worldly sorrow FOR godly sorrow causeth repentaunce vnto saluation Godly sorrow is when we are not terrified with the feare of punishment but because we féele we haue offended God our most mercifull Father Contrarye to this there is an other sorrow that onely feareth punishment or when a men is vexed for the losse of some worldly goods the fruite of the first is repentaunce the fruite of the second is desperation vnlesse the Lord helpe spéedely Beza ¶ Ther be two manner of sorrowes The one commeth of God and engendereth repentaunce vnto life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter for they all sorrowed but the sorrow of Cain and Iudas was fleshly carnall and therfore being without godly comfort it did driue them to desperation Whereas Dauid and Peter in their godly sorrow did flye vnto the father of mercie with a true repentaunt heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirit doth teach he is sorrie for his sinnes committed against so mercifull a God these are the fruites of his repentaunce as witnesse Dauids and Peters teares Other which are sorrie for their sinnes onely for feare of punishment and Gods vengeance fall into desperation As Cain Saule Iudas Achitophel c. Geneua How Christ ouercame the sorrowes of death And loosed the sorrowes of death ¶ The death that was full of sorrowe both of body and minde Therfore when death appeared conquerour and victour ouer those sorrows Christ is rightly sayd to haue ouercome those sorrowes of death when as being dead he ouercame death to liue for euer with his father Beza ¶ Both as touching the paine and also the horrour of Gods wrath and curse Geneua SOVLDIER What the profession of a souldier is TO professe a souldier is of it selfe saith Erasmus to confesse the puddle and sinke of all mischiefe The meaning of this place following Thou therfore suffer afflictioÌ„ as a good soldier of Iesus Christ. No man that warreth entangleth himselfe with the affaires of this lyfe because he woulde please him that hath chosen him to be a souldier ¶ The latter sentence is generall and perteyneth to all men The meaning is this Whosoeuer would be a souldier vnto Christ must leaue all worldly things and follow him And what Saint Paule meaneth by the affaires of this lyfe Heare Maister Caluines iudgement by the affaires of this life the Apostles vnderstandeth the care of gouerning his family and other ordinary businesse He also applieth the place on this wise Now this comparison saith he is to be applied to the present purpose that whosoeuer will playe tho warrier vnder Christ leauing all worldly matters and impediments must giue himselfe wholy vnto him SOVLE The diuerse taking of this word Soule THe soules of them that were put to death c. ¶ The worde soule is put somtime for the life because the soule is yâ— cause of lyfe and because the life consisteth in the soule as in yâ— Psal. 119. 109. and in Iob. 16. 4. Also it is taken for will minde or desire because it is the seate of the will and desire In which sense the soule of Ionathas is sayd to be linked to the soule of Dauid 1. Re. 18. 1. And the soule of Sichem is saide to haue cleued to Dina the daughter of Iacob Ge. 24. 8. And Luke saith that the multitude that beléeued were of one heart and of one soule Act. 4. 32. Many times it is taken for the whole liuing man as when it is saide that thréescore sixtéene soules went with Iacob into Aegypt Ge. 46. 27. Also the soule that sinneth the same shall dye Eze. 18. 20. And the soule that steppeth aside to witches and southsayers shall dye the death c. Leuit. 20. 6. And again eight soules wer saued by water â— Pet. 3. 20. Somtime it is taken for the breath which men doe breath in out wherein consisteth the liuely mouing of the body like as when it is said perplexity hath caught hold of me although my whole soule be still within mâ—â— 2. Reg. 1. 9. And his soule is in him Act. 20. 10. Also let the soule of the child returne into his bowels 3. Reg. 17. 21. And like as in the Latin phrase of speach they be commonly wont to say that the soule is puffed or breathed out so also doth the scripture say that the soule passeth or goeth out as it is said in Rachel And as her soule was passing or going out for she was then vieng she called the child Benony Gen. 35. 18. But most often the soule is taken for the immortall spirit of man lyke as it is sayd feare not them that kill the bodye but cannot kill the soule Math. 10. 28. In this sense doth Iohn say héere that he sawe the soules of them that were put to death c. Marl. vpon the Apoc.
of Abraham of whom it is written 30. yeares before he offered his sonne Isaac Abraham beléeued it was reckoned vnto him for righteousnesse Gen. 15. 6. wherby we doe euidently sée that Saint Iames meaning is that Abrahams fayth was no idle fayth but such faith as made him obedient to God which thing he did well declare when he did so willingly offer his sonne at Gods commaundement All that S. Iames goeth about then is to proue that faith cannot be without good works And as by fayth onely we are iustified before God so by good workes procéeding from a liuely fayth wée are iustified before men Heere wée learne also that where no good workes be there is no true iustifieng fayth but a lyght vnprofitable beléeue such as is in diuels and yet we must beware that we ascribe no parte of our iustification before God vnto our good works Sir I. Cheeke Ther can be no good work reckoned to be in any man but in him alone whose sinnes God hath forgiuen Forasmuch as our best déeds are lame and corrupt Therefore they are héere called the doers of good works whom Paule calleth zelous and louers of good works But this estimation and iudgement dependeth vpon the fatherly clemency and acceptation of our God who alloweth that freely for good which deserueth to be reiected as euill and vnperfect c. Marl. fol. 170. Indéede works doe iustifie taking iustifie to be to declare iust Euen as white haires do make a man olde because they be a signe of age But works doe this before men not before God Nor they cannot take hold of forgiuenesse of sins deliuerance from their deserued condemnation For then it should be false that the Apostle saith we be iustified fréely by his grace for to him that worketh the reward is imputed vnto him for a duety and not vpon grace and fauour Wherfore the errours of those men is too grose to deceiue any of them which hath looked ouer the holy Scriptures neuer so slightly Nor it doth not agrée with the sense neither when they will haue iustifie to be as much as to make iust For works doe not go before him that is to bée iustified â—but doe followe him which is alreadye iustified witnesse Augustine and workes doe come of grace and not grace of workes witnesse the same Augustine de fide opere cap. 14. Musculus fol. 227. Of workes done before faith Saint Austen condemneth all our good workes before faith as vaine and nothing worth Read him In probo Psal. 31. That worketh not how it is vnderstood To him that worketh not but beleeueth ¶ That dependeth not on his workes neither thinketh to merit by them Gene. That is which meaneth not to obteine saluation through the worthinesse of his works The Bible note How workes are not the causes of felicitie Works indeed are to be had but not as causes wherfore Christ admonished vs saieng When ye haue done al these things say we are vnprofitable seruants we haue done but the thing which we ought to doe Neither passe we any thing vpon their caueling which say yâ— therfore we are vnprofitable seruaÌ„ts because our good works being no coÌ„modity vnto God forasmuch as God néedeth none of our good works but say they it caÌ„not be denied but yâ— we are by good works profitable vnto our selues Wée graunt indéed that it is profitable vnto vs to liue well But that vtilitie is not to be attributed vnto our workes that they should be the causes of our blessednesse to come Wee haue nothing in vs whereby we can make God obstruct or bound vnto vs. For whatsoeuer we doe the same doe we wholy owe vnto God and a great deale more then we are able to performe Wherfore as Christ admonisheth The Lord giueth not thanks vnto his seruant when he hath done his duetie And if the seruant by wel doing cannot binde his Lord to giue him thanks how shal he binde him to render vnto him great rewards Pet. Mar. vpon the Rom. fol. 29. Of workes loue and faith Works are the outward righteousnesse before the world may be called the righteousnesse of the members and spring of inward loue Loue is the righteousnesse of the hart springeth of faith Faith is the trust in Christs bloud and is the gift of God Ephe. 2. 8. Tindale How our good workes are the workes of God Although it be written that God will render to euery man according to his works yet is yâ— so to be vnderstood yâ— if they be good works they are for none other cause caled any maÌ„s works but for that they are wrought in him namely by the power of the spirit of God whereby they are in very déede the workes of God S. Austen most truely saith that God crowneth in vs his owne gifts for as touching vs we deserue nothing but death Pet. Mar. vpon the Rom. fol. 367. How we deserue nothing by our good workes Wo be to all our iustice saith S. Austen if it be iudged setting mercy a part Therefore this is a christen sentence worthy to be beaten in al mens heads Let not thy left hand know what the right hand doth Let our right hand worke those things which be good and pleasant vnto God And in the meane season let our heartes depend vpon the grace of Gods goodnesse onely not thy left hand write into thy kalender those things which be somewhat well done by the right hand Let the note of our owne good works be in Gods hand not in our owne Whatsoeuer he doth reward vs either in this life either in the life to come let vs thanke his grace for it and not our deserts Musculus fol. 234. Of the vnablenesse of our workes If the séeking of righteousnesse and forgiuenesse of sinnes by the kéeping of the law which God gaue vpon mount Sinai with so great glory and maiestie by the denyeng of Christ of his grace what shall we say to those yâ— will néeds iustifie themselues afore God by their owne laws and obseruances I wold wish that such folks should a little compare the one with the other and afterward giue iudgement themselues God minded not to do that honour nor to giue that glorye vnto his owne law yet they wil haue him to giue it to mens laws ordinaÌ„ces But that honour is giuen onely to his onely begotten son who alone by the sacrifice of his death passion hath made ful amends for all our sinnes past present and to come as saith S. Paule Heb. 7. 25. The meaning of this place following Work out your own saluatioÌ„ with fere trembling ¶ S. Paul saith we must work out our saluation with feare trembling But this feare riseth in consideration of our weaknesse and vnworthinesse not of any distrust or doubt in Gods mercy but rather the lesse cause we haue to trust in our selues the morâ— cause we haue to trust in God Iewel fol. 76.
bloud out of his bodie soked therein the bread and made a Sacrament thereof If the boy died he was counted a martiâ— if otherwise a great Priest Epiph. hâ—raes 48. August li. de heraes Eusâ—bius in his 5. booke and. 18. chapter writeth that one Appolonius reproued Montanus because he was the first that wrote lawes of fasting as though the Church before him was frée He by lawes prescripts prescribed what daies men should fast and what meat they should absteine from Pet. Mar. vpon Iudic. fol. 278. MONKES Of the life of Monkes in S. Hieromes time S. Hierome describing the life and order of Monks in his time saith thus They brag not of their sole single life All coÌ„tention is who may be most humble Whosoeuer is laâ—â— is couÌ„ted first There is neither difference nor wondring in apparell howsoeuer it pleaseth a man to goe hée is neither slaundered for it nor commended no man is aduaunced for his fasting neither his abstinence praised nor sober refection condemned Each man either standeth or falleth vnto his Lord. No man iudgeth other least of the Lord he himselfe be iudged Of the Monkes that be now If the name of Monks that is to say Solitari be not sufficient to declare that those which at this day be named Monks be nothing lesse then that they be called there be other reasons sufficient to conuince them For the auncient Monestaries were as Colleges into the which men resorted for two causes First the better to be at quiet to studie Scriptures The second to exercise patience and austeritie of life Notwithstanding it was not to be strained and bound to one place during lyfe without exception but contrariwise to be the more méet to serue the churches when they should be called and elected therunto as it appeareth by Gregorie Nazienzene Basile Chrisottome namely in S. Augustines time To be idle and not to worke with the hands was intollerable for on the contrary they liued onely by the labour of their owne handes yea and they did giue the rest of their labour vnto the poore So that a Monke not trauailing for his liuing was estéemed as a théeâ—e according to the rule of S. Paule And to put saluation partly or altogether in their abstinence how extreme or hard so euer they wer they neuer thought it For they knew very wel what S. Paule had written of that point Moreouer S. Austen testifieth and saith Let none be oppressed aboue his power least ther be superstition in the abstinence of meates for the weake refusing foolishly the vse of wine were admonished brotherly that by their superstition they brought themselues rather more weake then holy it appeareth moreouer by that which S. Cipriane sayd yâ— it wer better for the virgins which wer dedicate by promise vnto God yâ— is to wit to the seruice of the poore not to be idle in couents if they wold not or could not continue yâ— they should marry rather then fall into the fire and burne by their delights as also Paule hath ordeined If this be heresie then Saint Cipriane must be an heretike Theo. Beza Apud hos c. AmoÌ„g these meÌ„ meaning Monks al things are counterfait their wide sléeues their great boots their course gownes their often sighes their visiting of Uirginnes their backbiting of Priests and if there come an holy day they ease vntill they be faine to perbrake S. Austen saith vnto the olde heretikes called the Maniches Ye say we maye not examine what men they be that professe your sect but onely what is their profession what thing can there be found more false more deceiptfull more malitious then yeu areâ— The olde Fathers opinions of Monkes Gods seruice These Monkes satih S. Austen serue not God they serue their bellies August de opera Monacho cap. 12. Againe We cannot tell saith he whether they became Monkes of purpose to serue God or els being wearye of theyr poore painfull life were rather desirous to be fed and cloathed doing nothing Under the colour of holinesse saith S. Hilary they seeke for daintie fare they maintaine their storehouses by the vnprofitable seruice of religious people of whome it is written They deuoure vp widowes houses although they think to serue God yet the same aunswere shall bée made them that is written in the Gospell We know that God giueth no eare to sinnerâ— They are loth to be abiects and in serâ—ile state For idlenes they will not labour to beg they are ashamed for being valiant and lustie people no man would giue them any thing Of the idlenesse of Monkes They speake much of their idlenesse as if it were the kéeper and Castle of the Gospel Againe in the same chapter he saith the same thing happeneth vnto them that S. Paule speaketh of young widowes liuing out of order they learne to be idle and not onely idle but also curious and full of words speaking such things as are not méete Saint Austen saith Unto the seruaunts of God there is nothing worse then idlenesse let them therefore worke in the name of God These Monkes saith S. Austen will haue idle hands full bellies Aug. de opere Monicho cap. 23. A learned Father was wont to say by the report of Socâ—ates A Monke that laboureth not with his handes maye be re sembled vnto a thiefe They meaning Monkes saith S. Barnard must néedes be in trauailes with Diuels that are not in the trauailes of men Such a number of Hipocrites saith S. Austen hath the Diuell scatterâ—d abroad euery where vnder the colour of Monkes Aug. de opere Monicho cap. 28. Of the originall of Monkes S. Hierom disputing of the originall of Monkes in the Iyfe of Paulâ—s hath thus written Among many it hath oftentimes bene called into question who first began chiefly to dwel in the wildernes of the Monks some fetching the matter somwhat too far off began to recken from Helias the holy prophet S. Iohn of whom Helias séemeth to vs to haue ben more then a Monk that S. Iohn began to prophecie before he was born But others in which opinion the most part of all people doâ— commonly agrée affirme that S. Antonie was the first beginner of that order which in part is true For the was not onely the first but also the motioner of all others therevnto Amathas and Macarius S. Antonies scholars whereof the first buried his maisters body doe now affirme that one Paulus Thebius was the first beginner of that way which thing we also confirme not onely in name but also in opinion Bull. fol. 1135. The forme of a Monkish absolution God forgiue thee my brother the merite of the passion of our Lord Iesus Christ and of blessed S. Mary alwayes a Uirgin and of all the Saints the merites of thine Order the straightnesse of thy religion the humilitie of thy confession the contrition of thine heart the good
workes which thou hast done and shall doe for the loue of our Lord Iesus Christ be vnto thée auailable for the remission of thy sinnes the increase of desert grace and the reward of euerlasting life Amen ¶ Ye heare the merite of Christ mentioned in these words but if ye weigh them well ye shall perceiue that Christ is there altogether vnprofitable and that the glory and name of a iustifier and Sauiour is quite taken from him and giuen to Monkish merites Is not this to take the name of God in vaine Is not this to confesse Christ in words and in very deede to denye his power and blaspheme his name c. Luther vpon the Gal. fol. 72. Of the profite that is of the Moone HE appointed the Moone for certaine seasons ¶ The Interpreters agrée that this ought to be vnderstood of the ordinary and appointed â—easts For inasmuch as the Hebrewes are wont to recken their months by the Moone they vse hâ—r as the directer of their festiuall daies and as well â—or their holy assemblies as for their méetings about politike affaires Notwithstanding I doubt not but that ther is the figure Synechdoche as if the Prophet had said that the Moone not onely putteth a difference betweene the nights and the dayes but also boundeth the yeres and months consequently serueth to many purposes because the distinction of times is fetched out of hâ—r course MORNING AND EVENING How this place of Iob is vnderstood FRom Morning to Euening they be destroied ¶ Some expounde this as though it were meant that men perish in small time and that is very true But héerewithall there is yet more that is to wit that we passe not a minute of our lyfe but it is as it were approching vnto death If we consider it wel when a man riseth in the morning he is sure that he shall not step forth one pace he is sure he shall not turne about his hand but he shall still waxe elder elder and his life euer shorteneth Then must we consider euen by eye sight that our lyfe fléeteth slideth away from us Thus we sée what is meant by consuming from morning to euening Ca. vpon Iob. fo 75. MORTIFICATION What true mortifieng is TO mortifie is nothing els but for a man to be violent against himselfe and to withstand and resist wicked lusts Peâ— Mar. vpon the Ro. fol. 203. The flesh is mortified when the custome of sinne is abolished and the spirit is quickened when we begin to performe newe obedience vnto God Mortifie therefore your members c. ¶ The true mortiâ—ieng is when the feare of God doth fray vs from sinne so that our hearts trembleth for feare of Gods iudgement when wée are tempted or entised vnto sinne The heart beeing thus striken with the feare of God acknowledgeth his weaknes and calleth vnto God vnfainedly for helpe This mortifieng is the worke of the Holy ghost Rom. 8. and worketh out wardly a sobernesse of liuing and other godly exercises Sir I. Cheeke ¶ Extinguish all the strength of the corrupt nature which resisteth against the spirit that ye may liue in the spirit and not in the flesh Geneua How we cannot mortifie the flesh by our owne free-will If you mortifie the déedes of the flesh by the spirite ye shall liue ¶ S. Austen vpon this place Thou wilt say saith he that can my will doe that can my frée-will doe What will what manner of free-will except he lift thée vp thou lyest still how canst thou doe it then by thy spirit seeing that the Apostle saith as many as be led by the spirit of God be the children of God wilt thou doe of thy selfe Wilt thou be ledde of thine owne selfe to mortifie the déeds of the flesh What wil it profite thée for if thou be not voluptuous with the Epicures thou shalt be proud with the Stoikes Whether thou be an Epicure or a Stoike thou shalt not be among the children of God for they that be guided by the spirit of God be the children of God not they that lyue after their owne flesh not they that lyue after their owne spirit but as many as be led by the spirit of God But héere a man will say Ergo then are we ruled and we doe not rule I auns were thou both rulest and art ruled But thou dost then rule well if thou be ruled by the good spirit vtterlye if thou doe want the spirit of God thou canst doe no good Thou dost truly without his helpe by the frée-will but it is but euill done vnto that is thy will which is called frée-wil and by euill doing is she made a bondseruaunt When I say Without the help of God thou dost nothing I vnderstand by it no good thing For to doe euill thou hast frée-will without the helpe of God though that be no fréedome Wherefore you shall know that so doe you goodnesse if the helping spirite bée your guider the which if he be absent can doe no good at all Auguâ— de verbis Apost ser. 13. MOSES How Moses came by his impediment of speach OF Moses it is written that the King of Aegypt on a time for his daughters sake tooke the childe Moses in his armes and set the crowne vpon his head which Moses as it were childishly playing hurled if downe to the ground and with his feeâ—e spurned it Then the Priests and Soothsaiers séeing that cried out saieng that this was he whom before he had prophecied should be borne which should destroy the kingdome of Aegypt except he werâ— preuented by death Then Termuth the Kings daughter excused the childe alleadging that his age had yet â—o discretion And for proofe thereof caused burning coales to bée put to his mouth which the childe with his tongue lickâ—d wherby he euer after had an impediment in his tongue And by this meanes their furie at that time was appeased T. Lanquet The cause why Moses fled from Pharao Moses being about the age of 40. yeares fledde for feare of Pharao when he had slaine the Aegyptian Iosephus saith that it was for displeasure because in the warres of Aethiope wherof he was Captaine he tooke to wise the Kings Daughter of Aethiope How Moses seemed to doubt in Gods promises When God said to Moses that he wold giue the people flesh to eate euen a moneth long he aunswered shall the Shéepe and the Oxen be slaine for this people to eate which are vi hundred thousand or shall the fish of the Sea be gathered together to serue them ¶ Héere it séemeth that Moses did doubt in Gods promise which was not so For he doubted no more that God was able to accomplish and fulfill his word then Mary the mother of Christ did doubt in the words of the Angell when shée said How shall this be séeing I know no man Lyra. How the Lord was angry with Moses and why Moses being in his Inne the Lord met