cause of his dissention But to whom it is more right that we should sticke to Clement and Ignatius of which the one was Saint Peters companion and the other was Saint Marke the Euangelists disciple or shall wée better beléeue Chrisostome which was so long a space after the Apostles time Thus farre Erasmus Of foure manner of Apostles Paule an Apostle not of men ¶ There be foure manner of Apostles or Messengers The first which were neither sent of men but by Iesus Christ and God the Father as was Esaie the Prophet and Paule himselfe The second of God but by man as Iosua was ordeined of God but by Moses which was a man The third sort are such as by fauour or monie to get yâ— roome of Ministers The 4. are false Apostles Apostles of whom S. Paule writeth on this wise such false Apostles do fashion them selues as though they were the Apostles of Christ dare saie This saith the Lord whereas the Lord hath not sent them Sir I. Cheeke How we are warned to take heede of false Apostles Such as saie they are Apostles and are not ¶ That is to saie such as bragge that they be sent of God to the ende they maie the easâ—ier beguile the rechlesse and simple sort And are not that is to wit no true Apostles but false teachers sent of themselues and not of God according as the Lord complaineth of the false prophets by his Prophet â—eremie 14. 14. Héere wée sée how Satan is wont to take vppon him the shape of an Angell of light according as Paule saith 2. Cor. 11. 14. After yâ— same manner doe his Ministers also when they vaunt themselues of the name of Apostles as for example Himmineus and Alexander 1. Ti. 1. 20. And also Philogus Hermogenes 2. Tim. 1. 15. and therfore doth Paule the Apostle also commend the â—aith and constancie of the Ephesians in that they gaue no place but rather stoutlie withstood the doctrine of the false Apostles Eph. 1. 15. Marl. vpon the Apoc. fol. 32. Of the Apostles traditions ¶ Looke Tradition AQâ—AR II. THese were heretikes which offered water in the Sacrament in stéede of wine August li. de haerel ARCHBISHOP How this name is approued POlidore Virgil. li. 4. de mâ—entoribus rerum cap. 12. saith that Clement in his booke intituled Compendiarum christiana religionis testifieth yâ— the Apostle Peter did in euery Prouince appoint one Archbishop whom all other Bishops of the same Prouencie should obey He saith also that the same Archbishop was called Primas Patriarcha and Metropolitanus In those daies saith Eusebius Iohn the Apostle Euangeliâ—â— whom yâ— Lord loued liued as yet in Asia which did gouerne the Churches there after he was returned out of yâ— I le from banishment after the death of Domitian a little after he saith yâ— he went being desired Ad vicina Gentium loca c. Unto the places of the Gentiles adioining partlie that he might appoint Bishops partlie that he might establish whole Churches partlie that he might by lot choose such into the charge as the holie ghost should assigne So that whether he had the name of Archbishop or no certaine it is that he had the gouernment and direction of the rest I. W. Cipriane speaking of the office of an Archbishop saith thus Neque enim aliunde haeroses aboâ—â—e c. Neither haue heresies or scismes risen of anie other occasion then of that that the Priest of God is not obeied neither one Priest for the time in the Church and one iudge for the time in the stéede of Christ thought vpon to whom if the whole brotherhood would be obedient according to Gods teaching no man would moue anie things against the Colledge of Priests Cornelius being Bishop of Rome and hauing excommunicated certaine notorious wicked men afterward being threatened and ill vsed at their hands Cipriane hearing therof wrote comfortablie vnto him and willed him in anie wise to procéed shewing further what sects and schismes ensueth in anie Prouince or Diocesse whereas the Bishops authoritie is despised For in these words he speaketh not of the vsurped authoritie of the Bishops of Rome ouer all Churches but against the insolencie of some which despising their Metropolitane or Archbishop did with their factiousnesse trouble the Church For hée would haue an Archbishop in euerie Prouince which shoulde beare the chiefe rule ouer the rest of the Clergie and so doe the godliest and best learned expound Cipriane I. W. fol. 354. Cipriane writing to one Florentius Pupianus speaking in his owne behalfe being Bishop of Carthage saith on this sort Vnde scismata c. From whence hath heresies and schismes sprong héeretofore and whereof spring they now but that the Bishop which is one and gouerneth the Church by the presumptuous disdaine of certaine is despised and a man preferred by Gods allowaunce is examined and iudged by vnworthie men For it is the chiefe and principall office of an Archbishop to kéepe vnitie in the Church to confound couetousnesse to redresse heresies schismes factions to sée that Bishoppes and all other of the Clergie which is vnder him to doe their duties c. I. Whitegift fol. 155. Caluine in his Institution saith on this sort that euerie Prouince had among their Bishops an Archbishop and that the Counsell of Nice did appoint Patriarches which should be in order and dignitie aboue Archbishops it was for the preseruation of discipline Therefore for this cause especiallie were those degrées appointed that if anie thing shoulde happen in anie particular Church which could not there be decided it might bée remooued to a Prouinciall Synode from whence there was no Appeale but vnto a generall Counsell This kinde of gouernement some called Hierarchiam an improper name and not vsed in the Scriptures For the spirite of GOD will not haue vs to dreame of Dominion and rule in gouernment of the Church But if omitting the name we shall consider the thing it selfe we shal find that these olde Bishops did not frame anie other kinde of gouernment in the Church from that which the Lord hath prescribed in his word ¶ Caluine héere mistiketh this name Hierarchia but he alloweth the name and authoritie of Patriarchs and Archbishops thinketh the gouernment of the church then vsed not to differ from that which God in his word prescribeth I. W. fol. 417. In the Ecclesiasticall estate we take not awaie the distinction of ordinarie degrées such as by the Scripture be appointed or by the Primatiue Church allowed as Patriarchs or Archbishops Bishops Ministers and Deacons for of these foure we especiall read as chiefe In which foure degrées as we graunt diuersitie of office so we admit the same also diuersitie of dignitie neither denieng that which is due to each degrée neither yet mainteining the ambition of any singular person for as we giue to the Minister place aboue the Deacon to the Bishop aboue
heauen If a man shuld agrée with them that Christ offred to God bread and wine yet they cannot proue that he killed himselfe in sacrifice vnder bread and wine Also if Christ offered nothing but bread and wine the Priests of the olde lawe did much better in killing of liuing creatures to offer them in sacrifice The Papists cannot tell what to say And when they bring authoritie of Scripture it maketh against and are confuted with their owne saieng as one that is slaine with his owne weapon This is the exposition of the Prechers of Basil. Of the heresie of these heretikes called Melchisedechiani Melchisedechiani were heretiks which honoured Melchisedech and sayd that he was greater then Christ and that he was no man Epiph. heraes 55. MEMORIALL How the Sacrament is a memoriall of Christs death Looke Sacrament MEANE Hovv the meane is best THe counsell that Phoebus gaue to Phaeton his sonne hath neuer hurt any man which is this Medio tutissimus ibis The best way is to tempt the meane or the middest neither to be discouraged in y◠reading of y◠scriptures because of the multitude of the great difficults therein neither yet to be too bolde with the plainenesse of certeine places to take vppon thée to discusse the high and mysticall places thereof kéeping this rule ye shall finde the wordes of the Prophet most true The testimonie of y◠Lord giueth wisdome to all men that be simple and méeke and lowly in heart Ri. Turnar MENANDER Of this mans erronious opinions MEnander a Sorcerer and the Disciple of Symon Magus a Samaritane sayd that he was the great power of God come downe from heauen that the world was made by Angells hée called himselfe a Sauiour he sayd saluation was to be purchased by his Baptime and that such as were therewith baptised should neuer die no not in this world Euse. li. 3. chap. 23. Ireneus li. 1. chap. 21. Epiph. heraes 22. MENE The interpretation of this word SOme do thus diuide it that both the years of the life of the king and also the time of the kings reigne was numbred But this subtiltie séemeth not substantiall Therfore I thinke saith Caluine that this word was added twise for confirmatition as though the Prophet should say y◠the number was now fulfilled For in account it is easie to faile as the prouerb saith Wherfore y◠Balthasar might vnderstand that his life and his kingdome was now at an end God doth affirme that the number is full and perfect as though he should say that there shuld not be added one minute of an houre to the tearme appointed And thus doth Daniel himselfe interpret the same God saith he hath numbred thy kingdome that is God hath appointed determined an ende of thy kingdome so that it must needs come to an ende because the time is accomplished c. Caluine vpon Daniel fol. 89. ¶ This word Mene is doubled not onely to exaggerate the certaintie of the matter but also as some thinke the one to signifie the ende of the King the other the ende of the kingdome The Bible note ¶ This word Mene is twice written for the certaintie of the thing shewing that God had most surely counted Signifieng also that God hath appointed a tearme for all kingdomes and that a miserable ende shall come on all that raise themselues against him Geneua MEN PLEASERS Who they be that please men DOe I now perswade men or God Either doe I séeke to please men ¶ Paule purgeth himselfe from the slaunders of those his enimies that said he sought the peoples fauour by his flattering tongue to the intent he might brag of the multitude of his scholars and so to be praised of men Men in Scripture is taken for sinners These please men that please the wicked wherefore let vs please the godly displease the wicked These please men that teach mens traditions D. H. What it is to be men seruaunts or seruaunts of men Be not men seruaunts ¶ To be men seruaunts or the seruaunts of men héere is to doe anye thing for the fauour of men by which they fall from the fauour of God while they dispising Christ doe hang on men more regard mens precepts and ordinaunces then the institutions of God yea then God himselfe This forbiddeth S. Paule héere and not to deny to be seruaunts vnto our Maisters to whom we be bound according to the common order appointed in Common-wealths to these we are straightlye commaunded in sundry places of the Scripture to be with loue and diligence in all things agréeable to Gods holy word Tindale Men of diuers natures and properties Seneca writeth of one Senesius that he would haue all things that were necessary for seruice excessiue great wherevpon hée was called Senesius the great Plinie writeth of one Crassus that he was neuer perceiued to laugh at any time Socrates was neuer séene either more pensiue either more merry at one time then at another Pomponeus the Poet neuer niesed Antonius was neuer séene spet Theophrast writeth that Peninus liued onely by water Aristotle writeth of a girle being noursed with poyson in hir infancie liued afterward with the same as we doe with meate Albert witnesseth that at Collen in Almayne hée sawe a young woman which from hir youth vsed to picke spiders out the walls where she might sée them and liued with that kinde of meate all hir life time S. Austen in his 4. booke of the Citie of God doth write of a certaine man which he sawe in his time that would shake his eares as an horse doth sometimes one eare sometimes another and sometimes both together though Aristotle be of that opinion that man onely of all other beastes cannot moue his eares Saint Austen saith farther that the same partie without moouing his head or putting too his hande would raise vp all the haires of his head and cast them before his face and likewise cast them behinde againe Plinie in his 7. booke and also Solinus saith that in Aphrike was a Famuly which looking with an euil eye vpon any mans Medowe or vpon the trées would incontinent make them drie and wither away Plinie affirmeth also that in his time nigh vnto Rome ther was a Famuly that would go vpon a great fire not be touched therewith Also he writeth of another Famuly called Marci or Martias that would heale the sting or biting of serpents with onely putting their hands vpon them Swetonus saith that Tiberius béeing sodainly awaked in the night would for a good season sée as well as though there had bene a candell burning by him and after a while sée nothing Curtius writing of Alexander saith that his sweate that came from him rendred a most swéete sent and odor and many other Authors affirme the same MERCES As concerning this Latine word Merces ¶ Looke Reward MERCIE What mercie is and how it
reason with reason August contra Maxi. li. 3. chap. 14. More weightie is the doctrine of the Scripture and the Prophets then of such as be raised from the dead doe report any thing or if an Angell descend from heauen As for the things they talke they be but seruants that speake them but whatsoeuer the Scripture vttereth the Lord hath spoken it The Lord therfore doth teach vs that we should thinke credit shuld be rather giuen vnto the Scriptures then to all other things Chrisost. de Lazaro concione 4. No man will giue héede to the Scriptures for if we did consider them we shuld not onely not fall into â—rrours our selues but also thereof deliuer other that are deceiued and put them from perill Chrisost. in Epist. ad Heb. Homil. 8. Let vs not bring deceitfull ballances wherein we may weigh whatsoeuer we lust at our owne discretion saieng this is heauie this is light but let vs bring the heauenly ballance of the holy Scripture as from the treasure of the Lord therin let vs weigh what is of more weight Hierome causa 24. quest chap. 1. non adfera How Christ ouercommeth Satan with Scriptures Iesus sayd vnto him it is written againe ¶ Christ woulde not ouercome Satan by his diuine and almightie power but with the Scriptures and word of God to teach vs by his own example to fight against Satan with the holy sacred Scripture which are our heauenly armour the word of the spirit Beza How this place following is to be vnderstood Among the which some things are hard to be vnderstoode c. ¶ That is to say among the which things for he disputeth not héere whether Paules Epistles be plaine or darke but saith that amongest those things which Paule hath written off in his Epistles and Peter himselfe in these two of his owne there are some things which cannot be so easily vnderstood and therfore are of some drawne to their owne destruction that hée saith to make vs more attentiue and dilligent and not to remoue vs from reading of holy things For to what end should they haue written vaine speculations Beza ¶ As no man condempneth the brightnesse of the Sunne because his eyes is not able to susteine the cleerenesse thereof so the hardnesse which we cannot somtime compasse or perfectly vnderstand in the Scriptures ought not to take away from vs the vse of the Scriptures Geneua Of them which say that Scripture hangeth vpon the iudgement of the Church I know saith Caluine that they haue commonly the saieng of Augustine where he sayth he would not beléeue the Gospel saue that the â—uthoritie of the Church moued him therevnto But â—ow vntrue and cauillously it is alleaged for such a meaning by the whole tenour of his writing it is easie to perceiue He had to doe with the Maniches which desired to be beleeued without gaine saieng when they vaunted that they had yâ— truth on their side but proued it not Now Augustine asketh them what they would doe if they did light vpon a man that would not beleeue the Gospell it selfe with what manner of perswasion they wold drawe him to their opinion Afterward he saith I myselfe would not beleeue the Gospel c. saue yâ— the authoritie of the church moued me therto meaning yâ— he himselfe when hée was a straunger from the faith could none otherwise be brought to embrace the gospell for the assured truth of God but by this the he was ouercome by the authoritie of the Church And what meruaile is it if a man not yet knowing Christ haue regard to men Augustine therfore doth not there teach yâ— the faith of the godly is grounded vpon the authoritie of the Church nor meaneth that the certeintie of the gospel hangeth theron but simply onely that there should be no assurednesse of the gospell to the Infidels wherby they might be won to Christ vnles yâ— consent of the church did driue them vnto it And the same meaning a little before he doth plainly confirme in this saieng When I shal praise yâ— which I beléeue scorne the which thou beléeuest what thinkest thou méet for vs to iudge or do but the we forsake such men as first call vs to come know certeine truths after commaunded vs to beléeue things vncerteine And that we follow them that require vs first to beléeue that which we are not yet able to sée that being made strong by beléeuing we may attainâ— to vnderstand the thing that we beléeue not men now but God himselfe inwardly strengthening giuing light to our minds These are the very words of Saint Austen Caluin 1. booke chap. 7. Sect. 3. The Papists say it must be vnderstood after the interpretation of the Church of Rome which is false When the Apostles bad vs trie the spirits whether they be of God or no meant he trow ye we shuld trie them according to the testimony of the Church of Rome When the men of Thessalonica tried the Apostles doctrine whether it wer true or no Asked they yâ— iudgement of the Church of Rome c. Deering Obiection How is the word of God and the Scriptures knowne but by the Church Aunswere The Church was and is a meane to bring a man more spéedely to know the scriptures and the word of God as was the woman of Samaria a meane that the Samaritanes knew Christ but as when they had heard him speake they sayde Now we know that he is Christ not because of thy words but because we our selues haue heard him So after we came to the hearing and reading the Scriptures shewed vnto vs and discerned by the Church we doe beleeue them and know them as Christs shéepe not because the Church sayth they are the Scriptures but because they be so being assured therof by the same spirit which wrote and spake them Bradford in the booke of Mar. fol. 1794. When the Scriptures was in English ¶ Looke Bible Of the burning of Scriptures ¶ Looke Herode SEA Of the diuerse names giuen to this Sea OUer the sea of Galile ¶ This is a lake which is called in the Scripture the sea or lake of Ginnereth which some interpret the sweete sea is called of the Gréeks Genezar or Genazareth Of this Iosephus maketh mention in his third booke of the war of the Iewes 18. chapter S. Iohn calleth it the sea of Tiberias because the citie of Tiberias so called of Herode the Tetrach for the honour of Tiberius Caesar bounded vpon the East part of the same Wherefore by this portion the Euangelist doth more plainly describe the place whither Christ went For the whole lake was not called the sea of Tiberias but onely that part which lay more to the shore vpon the which Tiberias was scituate Marl. fo 188. What the Sea of Glasse signifieth As it were a Sea of Glasse ¶ The Hebrues betoken all manner of
and that the last of them were in his time August li. de haer SEAVEN How the number of seauen is taken in Scripture IOhn to yâ— 7 churches yâ— are in Asia ¶ The churches yâ— were at that time in Asia were estéemed to excell almost all the Churches of the whole world both in multitude of people in holinesse of life according as it is to be séene in the Acts of the Apostles and in Paules Epistles Now although that by the name of Asia is ment the lesser Asia which is the third part of this world yet not withstanding by these seauen Churches by the seauen Bishops of them are easily vnderstood al other Churches and all Curates of the whole world According as by the number of seauen the Scripture doe commonly betoken a generalitie or an vniuersalitie Lyke as in these texts where the number of seuen is put indefinitely or vncertainly Untill the barren woman haue borne seauen Children that is to say many children 1. Reg. 2. 5. Also seauen women that is to say many women shall take holde vpon one man Esay 4. 1. Marl. vpon the Apoc. fol. 7. This number seauen importeth a great and as it were an infinite quantitie And héere ye sée why it is said in yâ— Prouerbs that the righteous falleth seauen times a day and riseth again True it is that some men vnderstand this to be ment of sinning but Salomon speaketh onely of the mischaunces we fall into for we be beaten with many roddes one while there commeth some disease another time some other aduersitie Now some man shall trouble vs anone another shal do vs some wrong Ye sée then the falls which godly children fall into Some stande of holding them vp with strong hand it séemeth that he letteth them tumble downe like little babes that haue no strength But what When we be so fallen God doth alway releeue vs and specially as he saith in another place he will laye his hand vnder vs and will not suffer vs to fall ouer hard Cal. vpon Iob. fol. 99. A iust man falleth seauen times and riseth againe ¶ That is he is subiect to many perills but God delyuereth him Geneua What the seauen Angells doe signifie And I saw the seauen Angells stand before God ¶ These seauen Angells be manie Antichrists and these mightie that do harme to the faithfull and hinder the Gospell but Iesus Christ standeth at the Altar with the Oblation of his body for the faithfull Sir I. Cheeke ¶ And I saw saith S. Iohn seauen Angells standing before the maiestie of God which signifieth the preachers of his word for the seauen seuerall times of the seauen seales opening to euery seale corresponding an Angell For all that the preachers hath done from the beginning of the Gospell to the time of this last seale opening shall then appeare at once In that day saith Esay the Trumpet shal be blowen they that were lost shal come from the Assyrians the scattered â—tock shal come from Aegypt and worship the Lord in Hierusalem Bale SEAVENTIE INTERPRETERS Of their translating of the olde Testament out of Hebrue into Greeke THe seauentie Interpreters at yâ— request of Ptolomeus king of Aegypt translated the olde Testament out of Hebrue into Greeke 275. yere before the incarnation of Christ. And wheras some hath reported and beléeued that these 70. Interpreters being diuided into 70. Cellulas that is lyttle studies or sundry lyttle Chambers at the Citie of Alexandria should all translate one way is a lye saith S. Hierom For neither Aâ—stias that was a man learned and a Writer euermore learned at Ptolomeis hand did neuer note no such miraculous thing by them No nor yet Iosephus which being a most diligent 〈…〉 riographer and also a Iewe borne of whom it is not lyke yâ— he would haue hid the praise of his Countrey-men yet did he neuer in no part of his 20. bookes that he wrote in Grâ—ke De Antiqâ—itatibus Iudaicus make mention of any such miraculous interpretation yâ— the 70. Interpreters should make But Aâ—stâ—des also Iosephus is contented to write to grant yâ— the 70. Interpreters being gathered together in one large lodging or Chamber In vna basilica did conferre togethers so made a volume a worke in Gréeke of the Bible that they translated out of their owne countrey speach the Hebrue tongue Thus they write of them and this I thinke to be true saith S. Hierome This is drawen out of the Preface which S. Hierome made to the 5. bookes of Moses wherin S. Hierom doth reproue the 70. Interpreters of errour for omitting certaine text of scripture which were in the Hebrue veritie and also alleadged of the Euangelists and for adding in their Translation more then was found in the Hebrue veritie Also he reproueth those which saith there is no Hebrue veritie nor no credite to be giuen to the Hebrue tongue but rather to our Latine Bibles The Preface is notable which beginneth on this wise Desiderij mei c. These words Respice in me which be added in our Latine Psalters are not found in the Hebrue veritie for S. Hierom in the second Apologie yâ— he wrote answering vnto the rayling of Ruffinus finding great fault with Saint Hierome for his enterprising to translate the olde Testament saith expresly that these words Respice in me wer added only by the 70. Interpreters and were not in the originall text of the Hebrue veritie Ric. Turnar SEVERVS Of his hereticall opinions SEuerus an Eucratite of whom Seueriani maintained the opinions of Tatianus adding therevnto of his owne reuilyng Paule reiecting his Epistles and denieng the Actes of the Apostles He said that a woman was of the Diuell and that man from the girdell vpward was of God and beneath of the diuell Epiphan haeres 45. Euseb. li. 4. cap. 27. SHADOVV ¶ Looke Wing SHAME What shame is SHame is an affection which springeth by reason of some filthinesse and it may be either a feare or els a griefe for if a man be afraid least of that which he doth or which he taketh in hand should happen any dishonestie vnto him hée is made ashamed as we see happeneth in young men which when they are either demaunded or hidden to do any thing they blush because they are afraide least they shoulde not aunswere aptly or should not be very able to doe that thing which they are bidden to doe But if an olde man or a young man be putte in remembraunce of any thing which seemeth not to be well done they blush because of the sorrow of the dishonestie whereinto they sée themselues to haue incurred Pe. Ma. vp the Ro. fo 156. How and whereof shame came first Shame came of disobedience and breaking of the commaundement of God for when Adam his wife had eaten of yâ— fruit which Adam was forbidden to touch their eyes were so opened that they sawe themselues both naked at the which sight they were
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
himselfe and in his owne minde being made priuie to euerie thing that he either hath committed or not committed doe either condemne or acquite himself And this reason procéedeth frō God who is both prompt writeth his iudgements in the hearts and mindes of men Bullinger What Saint Paules meaning is by this Hauing the conscience seared with an hot yron ¶ Their dull consciences first waxed hard then after canker and corruption bred therein Last of all it was burnt with an hotte yron so that he meaneth such as haue no conscience Geneua ¶ Whose conscience waxed so hard that there grew an hard fleshlinesse ouer it and so became to haue a Canker in it and now at length required of verie necessitie to be burned with an hot yron ¶ Tindale applieth this place to false Teachers whose consciences being seared be witnesses vnto themselues that for their bellie sake and desire of filthie lucre they hide the truth and stablish lies Tindale CONSECRATION What Consecration is GIuing of thanks vnto God for y◠death of his onlie begotten Son Iesus Christ is the true Consecration Sir I. Cheeke Consecration signifieth the whole action of the Supper and not the turning of the Elements Booke of Mar. fol. 1538. Doctor Redman being sicke at Westminster was among other things asked this question by one Master Wilkes what Consecratio was it is quoth Doctor Redman tota actio in ministring the Sacrament as Christ did institute it All the whole thing done in the mysterie as Christ ordeined it that is Consecatio Thus farre D. Redman CONTEMPT How Contempt is defined COntempt consisteth chiefelie in thrée things for either wée contemne onelie in minde when we despise anie man and their goods or when we doe them anie discommoditie not thereby to séeke our owne gaine but onlie to reioice at their discommoditie or lastlie when we adde words or déedes which haue ignominie or contumelie ioined with them Pet. Mar. vpon Iudic. fol. 166. CONTENTION Of the Contention betweene Paule and Barnabas ¶ Looke Paule CONTINENCIE What Continencie is COntinencie is a vertue or power of the mind receiued from the spirit of God which suppresseth affections and doth not in anie wise permit vnlawfull pleasures This is conuersant and doth shew it selfe in the common and vsuall talke of men in pleasures that are allowed in apparell in buildings and dwelling houses in meate and drinke and in other things also c. Bullinger fol. 237. CORNELIVS How Cornelius was iustified by faith and not by workes COrnelius thy praiers and thine almes are come vp into remembraunce before God c. ¶ The praiers and almes of Cornelius pleased God before he was baptised but without faith God cannot be pleased Cornelius therefore as Bede trulie noteth had faith whereby his praiers and almes pleased God for saith he he came not to faith through workes but to workes through faith The Bible note ¶ Inasmuch as by workes no man can be saued as the psalmist openlie affirmeth In thy sight none that liueth can be iustified And againe If thou looke on our iniquities Lord who shall be able to beare them No christen conscience dare be so hardie as to attribute saluation of this man Cornelius to his praier and fasting for first ye see he was a Gentile vncircumcised not kéeping the lawe nor once thinking thereon and therefore must be iustified by faith that came by hearing the glad tidings preached in Christ and therefore must we looke to the words of Luke in the beginning of this Chapter where he saith that he feared God which thing he could not haue done neither yet haue praied nor giuen almes except he had beléeued For how should he haue called on him on whom he beléeued not Thus are we compelled to ascribe his calling vnto faith out of which these fruites of praier and fasting procéeded speciallie séeing that Saint Paule affirmeth that whatsoeuer is not done of faith the same is sinne The christen then and such as will the Scriptures to be true in all places to expound one texte that another maie agrée with it do right well know that his calling our saluation is fréelie giuen of God for his son Christs sake and not for the deseruing of our workes And because faith can receiue this great and free benefite of God and beléeue it to be true and workes neither can beléeue it neither discerne it therfore it is ascribed vnto faith and not to workes If praier or fasting or the holiest worke vnder heauen could saue Christ had neuer néeded to haue suffered such gréeuous paines but vtterly died in vaine Neither should God fréelie chuse vs but our workes should chuse him Understande therefore that by his workes was he not called but by Faith out of which his workes sprong which faith God freelie gaue him as he calleth and saueth vs all Good workes must we do as this man did and that with all loue and earnestnesse and thereto are we bound and without them can it not be knowen whether we be verie christen or no no more then we can knowe a good Trée to be good and neuer felte his fruite But we maie in no condition ascribe iustification or saluation to them for as saith Christ When ye haue done all ye can doe 〈…〉 ye are vnprofitable seruaunts but to faith which onelie can receiue the benefites of Christ and beléeue that he alone hath deserued forgiuenesse for the sinnes of all the world The Apostles were héere first taught and certified by the holie Ghost of the conuersion of the Gentiles Tindale CORNER STONE ¶ Looke Stone CORRVPTION From whence our corruption commeth ADam was not created in the corruption which is spoken off héere but he purchased it of himselfe For God found all the things to be good which he had made Man therefore who is the excellentest of all creatures was not marred after that fashion till he had withdrawen himselfe from God But when he had once seperated himselfe from the Fountaine of righteousnesse what coulde remaine vnto him but naughtinesse and corruption Thus wée sée from whence all our naughtinesse procéedeth that we ought not to blame God for the vices wherevnto we be subiect and vnder which we be helde prisoners according to the Scripture which saith that wee bée solde vnder simie and become the bonde slaues of Satan Wée must not blame God for this but we must learne to knowe that it is the heritage which we haue from our father Adam and therefore we must take the whole blame to our selues before God c. Cal. vpon Iob. fol. 274. COVETOVSNES What Couetousnesse maketh men to doe COuetousnesse is the roote of all euill 1. Tim. 6. 10. Couetousnesse is Image seruice Col. 3. 5. It maketh men to erre from the faith 1. Tim. 6. 10. It hath no part of the kingdome of Christ and God Ephe. 5. 5. It hardened the heart of Pharao that the faith of the miracles of God could not
the soule we saie therfore that to be in the flesh according to the Apostles meaning signifieth nothing els then in all our actions to be ruled and gouerned by the sense and effect of Nature not yet regenerate in Christ. Pet. Mar. vpon the Rom. fol. 198. Againe this place Ye are not in the Flesh cannot but be figuratiuelie interpreted for if we should vnderstand simply that we are not in the Flesh the truth would shew the contrarie Wherefore Chrisostome vpon this place saith that it is a thing verie daungerous alwaies to vnderstande the Scriptures according to the proper signification of the words I meruaile therfore what our aduersaries meane so much to iangle and make such 〈…〉 that when we saie that these wordes of the Lorde This is my bodie are spoken figuratiuelie and that we vnderstand meane by this place the filthie lusts and incontinencie of the flesh But by the vnquietnesse of the flesh and messenger of Satan he vnderstandeth the persecutions and troubles which by the meanes and stirring of Satan he was 〈…〉 to suffer continuallie for the Gospells sake not onelie of the open 〈…〉 but also of the false Bretheren And for 〈…〉 his 〈…〉 persecutions and troubles that happened vnto 〈…〉 praie vnto the Lord that he would deliuer 〈…〉 these afflictions and troubles which his flesh did 〈…〉 Thus both Theodoretus Ambrose and also Erasmus 〈…〉 place ¶ Looke Messenger of 〈…〉 ¶ Looke Pricke of the flesh To take no thought for the flesh how it is expounded Take no thought for the flesh to fill the lusts of it ¶ By the flesh he hèere vnderstandeth not naturall health for that is not to bée neglected that wee maie bee able the more constantlie to serue GOD. Paule writeth to Timothie Use a little Wine because of the stomacke and often 〈…〉 Heere hee prohibiteth onelie the pleasures and delights of the flesh For when wée lette loose the bridle to them the flesh is made vnrulie Wherefore seeing that we ought continuallie to wrastle against the prone affects thereof lette vs take héede that with ouer much delicatenesse we nourish them not Pet. Mar. fol. 434. The meaning of this place following My flesh is verelie meate and my bloud verelie drinke ¶ When Christ spake thâ—se words he spake nothing of the Sacrament for it was not instituted vntill his last Supper Upon this S. Austen saith Why preparest thou either tooth or bellie beléeue and then thou hast eaten him And when Christ sawe them offended hée said vnto them Doth this offende you What will ye saie then when ye shall see the Sonne of man ascending thether whence he was before Then addeth Saint Austen You shall know that he meant not to giue his flesh to eate with your téeth for he shall ascende whole And Christ addeth it is the spirite that quickeneth the Flesh profiteth nothing the wordes that I speake are spirite and life that is to saie saith S. Austen are spirituallie to be vnderstood And when Christ saith his flesh profiteth nothing meaning of his owne flesh as Austen saith he meaneth that it profiteth not as they vnderstood him that is to saie it profiteth not if it were eaten but it doth much profite to be slaine that through it and the shedding of his bloud the wrath of God our father is pacified our sinnes forgiuen His Disciples which followed him wer astonied and abhorred his words and vnderstoode them not Againe in another place he saith when Christ said Except a man eate my flesh and drinke my bloud he shall haue no life in him they because they vnderstood him not said to each other This is an hard saieng who can heare him August in sermo ad infan What flesh shall inherit the kingdome of Heauen Flesh and bloud cannot inherite the kingdome of Heauen ¶ Our beliefe is that there shall be a generall Resurrection of the flesh according to the Scripture Esaie 26. 19. Rom. 12. 2. Iob. 19. 26. Iohn 5. 29. Neuerthelesse it shall be purged from all corruption and be chaunged to immortall life for it must be an vncorrupt flesh that shall inherit the kingdome of God Of the battaile betweene the flesh and the spirite Betwéene the flesh and the spirite is a continuall strife if the spirit ouercome in temptation then is the stronger and the flesh weaker but if the flesh get a custome then is the spirite none other oppressed then as though she had a mountaine vpon hir backe and as we sometime in our dreame thinke that we beare heauier then a milstone vpon our breastes or when wée dreame now and then that we would runne awaie for feare our legges seeme heauier then leadâ— euen so is the spirit oppressed and ouerladen of the flesh and striueth to gette vppe and breake loose in vaine till God of his mercie which heareth his grone through Iesus Christ come and loose him with his power and put his crosse of tribulation on the back of the flesh to kéepe it downe to minish hir strength and to mortifie her Tindale fol. 186. What flesh and spirite signifieth Flesh and spirite maist thou not héere vnderstande as flesh were onelie that which perteineth vnto vnchastitie and the spirit that which inwardlie pertaineth vnto the heart â—ut Paule calleth flesh heere as Christ doth Iohn 3. All that is borne of the Flesh that is to wit the whole man with life soule bodie wit will reason and whatsoeuer he is or doth within or without because that those all and all that is in man studie after the world and the Flesh. Call Flesh therefore whatsoeuer as long as we are without the spirit of God we thinke or speake of God of faith of good workes and of spirituall matters Call Flesh also all workes which are done without grace and without the working of the spirit of God howsoeuer good holie and spirituall they seeme to be as thou maist proue by the 5. to the Galathians ver 19. 20. where Paule numbreth worshipping of Idolls witchcraft â—nuie and hate among the deedes of the Flesh. And by the eight to the Romanes ver 3. where he saith that the Lawe by the reason of the Flesh is weake which is not vnderstood of vnchastitie onelie but of all sinnes and most speciallie of vnbeliefe which is a vice most wicked and ground of all sinnes and as thou callest him which is not renued with the spirit and borne againe of Christ Flesh and all his deedes euen the verie motions of his heart and minde his learning doctrine and contemplation of high things his preaching teaching and studie in the Scripture building of Churches founding of Abbaies giuing of Almes Masse Mattinâ— and whatsoeuer he doth though it seeme spirituall and after the Lawes of God So contrariwise call him spirituallâ— which is renued in Christ and all his deedes which springeth of faith seeme they neuer so grose as the washing of the Disciples feete done by Christ and Peters fishing after
of strength for it must come from heauen and not from the strength of reason It must also make me beléeue that God the maâ—er of heauen and earth is not onely a Father but also my Father yea and that through the fauour that Christ hath purchased me from the which fauour neither heauen nor earth tribulation nor persecution death nor hell can deuide me But to this sticke I fast that he is not alonely my father but also a merciful father yea and that vnto me mercifull so mercifull that he will not impute my sins vnto me though they be neuer so many nor so great so long as I hang on the blessed bloud of Christ Iesus and sinne not of malice but of frailtie and of no pleasures D. Barnes How Cornelâ—us was iustified Cornelius a Gentile did great almes and praied vnto God alwaies vnto whome the Angell spake on this maner Thy praier and thine almes are come vp into remembraunce in the presence of God Of this text some doe gather that his good workes did helpe to Iustification The solution The Holy ghost hath openly declared himselfe there for he saith that this Cornelius was a deuout man and one that feared God How could this be without that God had taught him inwardly by Faith Yea how could he know God and that deuoutly but by faith Ergo he was iustified before God by his Faith but the world knew not his Iustification And therefore the Holy ghost doth declare his inward Iustification when hée saith that he was deuout and feared God And also doth showe openly the fruits of his Iustification when he saith that he did Almes Moreouer you haue there that the Holy ghost fell on them afore they were baptised in water the which declareth openly that they were iustified before God This well declareth in your owne lawe whose words be these Cornelius Centurion being yet an Heathen man was made cleane by the gifte of the Holy ghost afore all good workes for he was an heathen man D. Barnes ¶ Looke more in Cornelius Iustified by grace what it meaneth Are iustified fréely by his grace ¶ This saieng doth S. Ambrose expound on this wise They working nothing nor acquiting him any whit are iustified by Faith alone by the gift of God This word Fréely although many be therewith offended is also euidently expressed by Paule himselfe in these words Fréely without the lawe without workes it is a gifte and such lyke which thou maist marke for they are all one with this foresaid exposition of S. Ambrose By Faith alone we are iustified which saieng signifieth thus much onely by the beliefe wherewith we beléeue that the mercie of God graunted in Christs bloud doth saue vs are we proâ—ounced righteous The word alone exclude the workes not that thou shouldest not doe them for vnto all good workes commaunded in the Scripture art thou bound and called to walke in them and must earnestly studie and indeuour thy selfe to leaue none of them vndone but that thou shouldest in noâ— condition thinke that thou art thereby iustified or made righteous before God Tindale How this place following is vnderstood The doers of the lawe shall be iustified ¶ So must it bée vnderstood saith S. Austen that we may knowe that they can no otherwise be the doers of the lawe except they be first iustified not that Iustification belongeth vnto doers but that Iustification doth procede all manner of doing ¶ Thus by the minde of S. Augustin we see that Iustification is first giuen that men might be able to doe the workes of the lawe This is also the exposition of the common glose D. Barnes Against those men which doe say they iustifie others Bretheren saith S. Austen we haue Iesus Christ our Aduocate with our Father he is the forgiuenesse of our sinnes he that helde this was in no heresie he that helde this was in no schisme For whereof came the schismes Truly when men do say we be iust when men do say we do sanctifie them that be vncleane we do iustifie the wicked we do pray and we doe obtaine But what saith Iohn If a man doe sinne we haue an Aduocate with the Father Iesus Christ c. ¶ Thus saith he by which words he did no more touch the Donatists then hée should now a dayes if he were a lyue gall them which doe so much chalenge to themselues all the authoritie in the Church to sanctifie and to iustifie men and doe for filthie gaine set the same also ouer vnto others Mus. in his Com. pla fo 224. How God doth iustifie vs. We said in the first Article of the word of iustifieng that to be iustified is as much to say in this matter according to yâ— meaning of the Scripture as to be acquited by grace from sinne to be taken for iust Therefore God doth so iustifie vs that hee forgiueth our sinnes he hideth them doth not charge vs with them any more but doth rather impute Iustice vnto vs not ours which is none but the Iustice of his Sonne our Lord Iesus Christ. And by this imputation of Iustice he maketh vs saued and blessed So the Apostle doth foure times set forth this Iustification to the Romanes least we should séeme to bring any thing with vs of our owne Lyke as Dauid saith he doeth expresse the blessednesse of yâ— man to whom God imputeth righteousnesse without workes saieng Blessed be they whose wickedness be forgiuen and whose sinnes be hidden Blessed is the man to whom God doth not impute sinne It appeareth verye well that the Iustification which is imputed by grace without works is the forgiuenesse of sinne the help vnto saluation For where as he might haue said Blessed hée they whome God doth iustifie without workes he saith Blessed â—e thou whose sinnes be forgiuen and whose sins be hidden Blessed is the man to whom God doth not impute sinne Muscul. fo 225. Iustifieng of the vngodly But beléeueth on him that iustifieth the vngodly ¶ God is said to iustifie the vngodly because he pardoneth his sinnes and of a wicked man maketh him good The Bible note ¶ Which maketh him that is wicked in himselfe iust in Christ. Geneua Of two manner of Iustifications There is two manner of Iustifications vnderstood in holye Scripture the one before God the other before man Of Iustification before God it is truly said of S. Paule Rom. 4. 3. Credidit autem Abraham c. Abraham beléeued God and it was imputed vnto him for righteousnesse And of Iustification before men S. Iames speaketh in the 2. chapter of his Epistle verse 21. Abraham pater noster c. Was not our father Abraham iustified through workes when he had offered his sonne vp vpon the Altar c. And yâ— he so ment appeareth by his very words which followeth within few lines after thus Credidit autem Abraham c. Abraham beleeued God it was reputed vnto him for righteousnesse he was
praiers fastings and almes déedes that such works do iustifie men before God and not that God forgiueth sinne of his méere mercie if a man beléeue repent and promise to doe his vttermost to sinne no more Tindale fo 202. After what manner Paule commendeth the sect of the pharesies After the most straightest sect of our religion I liued a Pharesie ¶ He taketh the sect of the Pharesies to be perfect because their doctrine was better then the other sectes The Saduces denied the resurrection of the dead The Esses glorifieng in straightnesse of lyfe little regarded true doctrine The Bible note Paule speaketh of this sect according to the peoples estimation who preferred it as most holy aboue all other for their doctrine was least corrupt Geneua How the pharesies added to the Scripture And hate your enimies ¶ This had the Scribes and Pharesies added to themselues because of that which is written Exo. 34. 11. Deut. 7. 1. Iosu. 23. 7. 12. of hauing familiaritie with those nations What pharisaicall righteousnesse is Pharisaicall righteousnesse consisteth in outward workes voide of the feare of God and of faith in God which as it looketh for heauen at Gods hand as a reward for his works so it hunteth for praise at mens hands for the visour of counterfaitâ— holinesse Hemmyng PHASHVR Of the crueltie of this Priest to Ieremy the Prophet THis Phashur was the high Bishop of the Temple the ringleader of false Prophets and the chief heretiktaker that is ouerthrower of true godlynesse The dignitie of Priesthoode giuen vnto him he abused For hée taught not and reproued by the worde but feared the godlye with crueltie hée is not the greater man that striketh but hée is the stronger that is striken He not onelye stroke but also prisoned him that withstoode him not but patientlye looked for the helpe of GOD. It is no newe thing yée maye sée for Bishoppes doe persecute the Prophettes of the LORDE for the preaching of the truth and constancie T. M. ¶ Thus we sée that the thing which neither the king nor the Princes nor the people durst enterprise against the Prophet of God this Priest a chiefe instrument of Satan first attempted Read Chapter 18. 18. Geneua PHEBE What ministration this godly woman vsed in the Church of Cenchrea I Commend vnto you Phebe our sister ¶ Men thinke that this holy womaÌ„ carried this Epistle of Paul to Rome She had ben a minister in the Church of Cenchrea not indéed in teching publikely but in looking to the poore which were susteined at the charges of the Church And what manner of widowes either as touching age or as touching manners were required to that charge it is at large set foorth in the Epistle to Timothy By what manner of meanes she was an helpe vnto Paule we know not but it is inough for vs our of this testimonie of Paule to vnderstand that she had oftentimes bene beneficiall both to many others as also to Paule himselfe She is héere thrée waies commended for that she was a sister for that she was a minister for that she had giuen hospitalitie to many others and to Paule also wherevnto also may be added that she was holye for Pauleâ— straight way addeth as it becommeth Saints Héereby it is manifest the Christians that are straungers ought not onely therefore to be receiued for that they are bretheren but also for that they perteine to God as Saints wholy dedicated vnto him Cenchrea is a towne nigh vnto Corinth and a port or hauen longing to that towne Pet. Mar. vpon the Rom. fo 453. PHIGELLVS Of hiâ— heresie PHigellus and Hermogenes forsooke Paule and made shipwracke of their faith 2. Tim. 1. 15. Abdias Babilonius sayth that Philetus and Hermogenes sayde that Iesus was not the sonne of God PHILACTERIES What a Philacterie is THey make broade their Philacteries c. ¶ They weare scrowles of parchment wherin the commandements were written And to this day the Iewes vse the same and close them in a péece of Leather and so binde them to their browes and left arme to the intent they might haue continuall remembraunce of the lawe Geneua ¶ A Philacterie was a certeine paper or parchment where the ten commaundements were written And this daye the Pharesies and Scribes put rounde about their heads lyke a crowne thereby to perswade the simple and ignoraunt people that they were holyâ— and that they did diligently kéepe the law Sir I. Cheeke ¶ It was a thrid or ribband of blew silke in the fringe of a corner the beholding whereof made them to remember the lawes and ordinaunces of God And therefore was it called a Philacterie as you would saye a kéeper Nu. 15. 38. Deut. 6. 8. which order the Iewes afterward abused as they doe nowe adaies which hang S. Iohns Gospell about their neckes a thing condempned many yeares ago in the Councell of Aâ—tioch Theo. Beza PHILIP Of the Martirdome of Philip the Apostle PHilip the holy Apostle after he had much laboured among the barbarous nations in preaching the word of saluation to them At length he suffered as the other Apostles did in Hierapolis a citie of Phrigia being there crucified and stoned to death where also he was buried and his daughters also with him Isido PHILOSOPHIE What Philosophy is IT is nothing else but the obseruing and eschewing of such things as reason iudgeth to be good or bad in the mutuall conuersation of lyfe W. Baldwyn Saint Austen sayth If they which becalled Philosophers specially of Plato his sect haue spoken ought that is true and appertinent to our fayth we ought not only not to feare it but also to chalenge it as our owne from them which are no right owners of it For like as the Aegyptians had not onely Idols and greate burdens which the Israelites did hate and flye but also vesselles ornamentes and goodly iewels of golde and siluer which the Israelites departing from Aegypt vnder the coulour of borrowing stole priuely from them not of theyr owne minde but by the commaundement of God to tourne that to a better vse which the Aegyptians abused So in the doctrine of the Gentiles are not onely conteined superstitious and feigned rites with greate burdens of vaine labour all which wée Christians following Christ out from among the vnbeléeuing Gentiles shoulde detest and auoide but also much good learning méete to serue the truth howe to worshippe the eternall and onely God W. Baldwyn Beware least anye man come and spoile you through Philosophie and vaine deceites ¶ Paule héere biddeth the Colloâ—sians take héede of such men that with their Philosophye went about to hinder the Gospell to stoppe the prosperous successe of Gods wrode abusing Gods giftes rebuking the euill conditions of men and not dispraisiâ—g the arte for hée himselfe was a great Philosopher Nowe if Philosohye did set foorth a false and vntrue matter that it confounded the fayth of many how much more is it able to set
ordeined by his decrée If any man héere inueigh against the foreknowledge of God he rashly vnaduisedly stuÌ„bleth For what matter is there I beséech you why the heauenly Iudge should be accused for yâ— he was not ignoraÌ„t of yâ— which was to come Therfore if there be anie iust or coulourable complaint it toucheth Predestination Neither ought it to serue an absurditie which I say that God foresawe not onley the fall of the first man in him the ruine of his posteritie but also disposed it after his own wil. For as it belongeth to his wisdome to foreknow all things that shall be So it belongeth to his power to rule gouerne all things with his handâ— And this question Augustine very well discusseth as â—e doth other saieng We must wholesomely confesse yâ— which we must rightly beleeue that the God and Lord of all things which created all things very good and foreknew that euill things should spring out of good and knew that it more perteined to his almightie goodnesse euen of euill things to doe well then not to suffer them to be euill That he so ordered the lyfe of Angels men that in it hée might first shew what frée will could doe then yâ— the benefit of his grace and iudgement could doe Cal. in his Insti 3. b. cap. 23. Sect. 7. They aske how it commeth to passe that of two betwéene whom no deseruing putteth any difference God in his election passeth ouer the one and taketh the other I â—on the other side do aske them whether they thinke that in him that is taken there is anie thing that may make the minde of God to encline toward him If they confesse as they néedes must that there is nothing it shall followe that God looketh not vppon man but from his owne goodnesse â—otâ—heth a cause why to do good to him Whereas therefore God chooseth one man refusing another this commeth not of respect of man but of his mercie alone which ought to haue libertie to shew forth and vtter it selfe where and when it pleaseth him For wee haue in an other place also shewed that there were not from the beginning manye called noble or wise or honourable that GOD might humble the pride of the flesh so farre is it off that his fauour was bound vnto persons Cal. in his Insti 3. b. cha 23. Sect. 10. Of Gods mercie and our vndeseruing in Predestination In giuing that vnto some which they doe not deserue he doth shew his frée mercie and grace but in not giuing it to al men hée doth declare what all did deserue He is good in shewing mercye to some he is iust in punishing the rest Places out of S. Austen for Predestination Christs shéepe heare his voice and he calleth his own shéepe by name for he hath their names written in the booke of lyfe he calleth his owne shéepe by name Héereof commeth it that the Apostle sayth The Lord knoweth who they be that be his Augustin his 45. treatise vpon Iohn I haue kept those that thou hast giuen me and no man of them is perished saue onely the childe of perdition that the Scripture might be fulfilled He that betraied Christ is called the son of perdition because he was prodestinate vnto destruction according to the Scripture which in the. 109. Psal. chiefely is prophesied of him August in his 107. treatise vpon Iohn Wherefore is that man or that man and wherefore is not that man and that man predestinate Aske not of mée I am a man I turne me to the depth of the Crosse I doe not enter farre in I am afraide I am no seacher in his iudgements are vnsearchable thou art a man I am a man it was a man that sayde O man what art thou that disputest with God Augustine in his Epistle to Paulinus 7. Sermon But thou wilt saye wherefore made hée mée to honour and an other to dishonour What shall I aunswere Wilt thou heare Augustine that wilt not heare the Apostle sayeng O man what art thou that disputest with God There are two lyttle children borne if thou séekest a due or a right both are made of one lumpe of perdition but wherefore the Mother beareth one to grace and the other choketh being asléepe What wilt thou saye vnto me what did he deserue that was â—â—oked vp by his mother in sleeping both of them deserued no good But the Potter hath power ouer the clay of the same lumpe to make one vessell to honour and an other to dishonour wilt thou dispute with me Rather wilt thou wonder and cry out with mée O the great depth of his riches let vs agrée together in feare least we perish in erâ—our Augustin in the same booke and. 12. Sermon The Predestination of God by no meanes doth make that the children of God should bée made the children of the Diuells oâ— of the temple of the holy Ghost the temple of Diuells or of the members of Christ the members of an harlot But rather Predestination doth make that of the children of the Diuell are made the children of God or of theâ— temples of diuells are made the temple of the holy Ghost oâ— of the members of an Harlot are made the members of CHRIST because he hath bounde the strong man and spoiled him of his armour Obiection If God doe finde all men guiltie let him punish them all alike If he finde them vnguiltie let him with-hold the rigour of his iustice from them all Aunswere Sith saith Saint Austen that in the first man all the whole 〈…〉 of mankinde did fall into condempnation the vessellâ— that are made of it vnto hoâ—our are nâ—â— the vessells of their owne righteousnesse but of the mercy of GOD and some are made vessells to dishonour it ought not to bée imputed vnto anye vnrighteousnesse or iniquitie but vnto iudgement Againe that God doth recompense due punishment vnto them whom he doth reproue and giueth vndeserued grace vnto them whome hée doth choose he is deâ—â—uered from all blame by the similitude of a creditour in whose power it lyeth to forgiue some the whole debt and to make the other to paye the vttermost farthing Therefore God maye giue his grace to whom he wil because that he is mercifull not giue it to al men because yâ— he is a righteous Iudge In giuing that vnto some which they do not deserue he 〈…〉 his free mercy and grace and not giuing it to all men he doth declare what we all doe deserue The similitude If a man hath many debters that do all owe vnto him the like summe of money doth it not lye in his power to forgiue some of them the whole debt and to make the other to paye to the vttermost farthing who canne laye anie thing to his charge if he will so doe Then marke we are debters vnto God for we haue all deserued euerlasting dampnation That then hée doth of his frée mercie
the winde doth signifie a man inconstant As in Math. 11. 7. and Luke 7. 24. Geneua What is meant by the brused Rede A brused Réede shall he not breake c. ¶ By the brused Réede and smoking flaxe the aduersaries of Christ the Scribes and Pharesâ—es are vnderstoode whose power is likened vnto a brused Râ—ede and their furâ—e wherwith they persecuted the innocent vnto smoking flaxe so that it had bene as easie for Christ to haue destroyed them as it is to breake a sunder a brused Réede or to quench smoking flaxe Some suppose that the same should be vnderstoode of the Publicans and sinners whom he did not contemne nor despise but mercifully called them vnto him Sir I. Cheeke A brused Réede c. ¶ That is he will beare with them that is infirme and weake Geneua READING What profit commeth of reading holy Scripture AVgustine sayth Reading cléereth and purgeth all things who will euer be with God must euermore pray and read Aug. de tâ—mpor sermo â— If we either read not the Scriptures our selues or bée not desirous to heare other read them then are our 〈…〉 dictnes turned into wou 〈…〉 and then where we might haue had remedy we shall haue iudgement Aug. Ser. 55. Heare me ye men of the world get ye the Bible that most wholesome remedy for the soule if ye will nothing else yet at the least get the new testament S. Paules Epistles the Acts that may be your continuall and earnest teachers Chrâ— vpon the Coll. in hâ— 9. Homâ—â— Isidore saith saith that reading bringeth great profit to the hearers Tertulian saith when ye come together to the reading of holy Scripture wée féede our faith with these heauenly voyces we raise vp our affiaunce wée fasten our hope And againe he calleth the reading of thâ— scriptures the féeding of our fayth Let one of you take in hand the holy booke let him call his neighbours about him by the heauenly words let him water their mindes and also his owne Chris. in Gen. hom 6. Being at home we may both before and after meat take the holy booke in hand thereof receiue great profit and minister spirituall foode vnto our soules Chris. in Gen. Homi. 10. Would God we would all doe according as it is written Search the Scriptures Origen in Esay Homi. 10. Harken not héereto onely héere in the Church but also at home let the husband with the wife the father with the childe talke together of these matters and both to and fro let them enquire and giue their iudgements and would God they wold begin this good custome Chrisost. in Math. Homil. 78. Looke Scripture REGENERATION What this word Regeneration importeth THis worde Regeneration importeth as much as a man might say new birth As if after that wée were once borne we are borne yet againe And therefore it importeth forthwith a reformation fo the man which is a rising againe from the dead which is wrought in the spirit as the last resurrection shall be wrought in the flesh Pet. Viret Regeneration standeth chiefly in these two points In mortification that is to say a resisting of the rebellious lusts of the flesh and in newnesse of life whereby we continually striue to walke in that purenesse and perfection wherewith we are clad in Baptime How Regeneration is taken in these places following Ye which followed me in the regeneration c. In this worke whereby the world is chaunged renued and regenerate or to ioyne this word with the sentence following and so take regeneration for the day of iudgement when the elect shall in soule and body enioy their inheritaunce to the end that they might know that it is not sufficient to haue begun once Geneua By the washing of the new birth ¶ Baptime is a sure signe of our regeneration which is wrought by the holy Ghost Geneua How this place is vnderstood Except a man be borne of water and spirit ¶ Nichodemus vnderstoode not the opinion concerning regeneration or newe birth of man Therefore our louing and mercifull Sauiour more plainely expoundeth these things which before he spake mystically teaching that to be borne againe is nothing else but to be borne of water and of the spirit and that the same is the true manner of regeneration But all men for the most part by this sentence of our Sauiour Christ vnderstand Baptime and many of them doe héereby make Baptime so necessary that they affirme it impossible for a man to attaine to saluation except he be washed with the water of Baptime so disorderly they include the assuraunce of our saluation vnder the signe when as the whole Scripture attributeth the grace and power of regeneration to the Holye ghost as maye appeare in diuers places of Scripture but specially by these places noted in the margent And as touching this place we ought to vnderstand the same simply of mans regeneration and not of Baptime For the purpose of Christ was to exhort Nichodemus to newnesse of life because he was not capable of the Gospell vntill he was a newe man Therefore this is the simple meaning of this place That it behooueth vs to be born againe that we may be the sonnes of God and also that the Holy ghost is the Author of the second birth Marl. vpon Ioh. fol. 66. REYNES What they signifie YE shall vnderstand that the reynes or kidneyes of a man is that intire part from which springeth chiefely the strength the desire of naturall generation which effect or desire in man because of all other effects it is the most mightiest therfore the Scripture vseth to call the secrets or the priuie thought or effects of a man by the name of the reynes or the kidneyes Insomuch as when the Scripture saith that God knoweth all our harts our thoughts then the Scripture saith Scrutans corda reâ—es Deus God is the searcher of hearts and reynes that is of the most priuie and secret thoughts that be in man R. Tur. Trye out my reynes and my heart ¶ By the heart and reynes will he signifie the delectations and affections of yâ— flesh which let him to follow God As in the Psa. 16. 7. T. M. ¶ My reynes also teach me in the night ¶ God teacheth me continually by secret inspiration Geneua ¶ Examine my reynes and my heaâ—t ¶ My very affections and inward motions of the heart Geneua Thou hast possessed my reynes ¶ Thou hast made me in all parts and therefore most needes know me Geneua Thou art néere in their mouth and farre from their reynes They professe God in mouth and denye him in heart which is héere meant by the reynes Esay 29. 13. Math. 15. 8. Geneua REIOICE Wherefore we should chiefely reioice REioice because your names are written in heuen ¶ Though we should worke miracles and cast foorth diuells yet ought
shall be vp waked c. ¶ To dye is not els but after labour â— wearinesse of body to go to bed and sléepe and so to rise vp early more fresh and lustie by which vprising he describeth our resurrection By sleep is vnderstood the rest of our bodies in our graues for our soules sléep not but be receiued into the handes oâ— our Father in heauen blessed with Christ in the fruition of his presâ—nce by the rising vp again in the morning is vnderstood yâ— resurrection of our dead bodies vnto life eternal our soules ioyned againe to them Melan. vp Da. ¶ Meaning all shall rise at the generall resurrection which thing he heere meaneth because the faithfull shoulde haue â—uer their respect to that for in the earth there shall be no sure comfort Geneua How God is said to sleepe God is said to sleepe when Christ laye dead in his graue whose death is called a swéete sléepe of â—eremie or els when he is slowe to helpe his elect out of trouble as in the Psa. 44. 23. Arise wherefore dost thou sléepe O Lord. SLIME What Slime was SLime was their mortar ¶ That slime was a fatnes yâ— issued out of the earth like vnto tarre thou maist call it Sement and if thou wilt In the 14. Chap. verse 10. ye shall read of Slime pits SMYRNA What Smyrna was ANd vnto Smyrna ¶ This was the famous Citie of all Ionia by the record of Plinie in his 5. Booke and 29. Chapter and of Strabo in his 14. Booke This word Smyrna soundeth as much as Myrrhe Marl. fol. 19. SNARE What the snare signifieth FRom the snare of the hunter ¶ The snare héere signifieth al naughtie doctrine whether it be taken of the Scripture euil expounded or of the euill inuentions of men As in the Psa. 69. 22. and 119. 110. T. M. That is Gods helpe is most redy for vs whether Satan assaile vs secretly which he calleth a snare or openly which is heere ment by the pestilence Geneua The meaning of this place following Let their Table be made a snare to take themselues withal ¶ That is let their opinion and doctrine be the cause of their stiffenesse and destruction as it is come to the Iewes Ro. 11. 9. The Hebrue Paraphrast saith thus Let such a dinner be sette before them wherevnto they may be so bound that they cannot escape The Scripture is a snare vnto the vngodly wherewith they be trapped although they be neuer so wel learned for only the spirituall perceiueth the meaning On the other side vnto the godly though they haue neuer so little learning it is the Riuer of the water of life Iohn 7. 38. T. M. ¶ The Iewes carry about in their hands the bookes of Moses and vnderstand them not they read the Prophecies denie that in theÌ„ is promised But where vnto maketh this some man will say They are blindfolded they are snared they be bowed downe and become deafe Eras. in his Paraphrase SNOVV Of the ingendring of snow WHen God couereth the whole earth with snow whence taketh he so great quantitie of waters Truly men will it is ingendered in the middle roomth of the ayer which is colde that when a great quantitie of vapours be drawen vp thether at length the same commeth together and fréeseth and thereof ingendereth the snow and if the same stuffe be more harder bound then is hayle ingendered because yâ— thing is become more fast and substantiall c. Cal. vpon Iob. fol. 704. Snow is a Cloud congeled by great cold before it be perfectly resolued froÌ„ vapors into water Snow is white not of the proper colour but by receiuing the light into it in so many smal parts as in fome or the white of an Egge beaten Snow is often vppon high Hills lyeth long there because their tops are colde as they be neare to the middle region of the ayer For oftentimes it rayneth in the valley when it snoweth on the Hills Snowe melting on the high hills and after frosen againe becommeth so hard that it is a stone and is called Christall Sléet is generated euen as Snow but of lesse colde or els beginneth to melte in the falling Snow causeth things growing to be fruitfull increase because the colde driueth heate into the rootes and so cherisheth the plants W. Fulee SOLD What it is to be sold vnder sinne BUt I am carnall sold vnder sinne ¶ Lyke as bond-men are violently thrust hurled turmoiled as it pleaseth their cruell master so are we through heapes of sinnes drawâ—n to many euill doings which we neither doe lyke nor allow The Bible note ¶ Read 3. Reg. 21. 20. of Achab. SONNE OF MAN What is ment by the Sonne of man BEcause he is the Sonne of man ¶ To be the Sonne of man according to the phrase of Scripture is nothing els then to be a very man euen as that he is said to be the Sonne of God is meant that he is very God The meaning of Christ is that he came foorth vnto men adorned with such power that hée might communicate and bestow that vpon them which he had receiued of his father And in that he is man he was ordeined by the Father to be the Authour of lyfe least we shoulde séeke him a farre off For Christ hath not receiued any thing wherof he himselfe stoode in néede but rather to make vs rich with his abundaunt treasure The summe and meaning is that in the man Christ the same is reueled vnto vs which was hidden in God and the life which men before could not attaine vnto is now at hand Also it is worthy to be noted yâ— when he might haue said because he is man he chose rather to saye because hée is the Sonne of man Let this serue our faith against those that teach that Christ tooke flesh not of the Uirgin Mary yâ— is to say of the séede of Abraham which the whole Scripture teacheth but that he brought the same with him from Heauen But Christ héere plainely calleth himselfe the Sonne of man not man onely Marl. vpon Iohn fol. 168. But the Sonne of man hath not whereon to rest his head ¶ Christ calleth himselfe the Sonne of man that is very natural man shewing in that his humilitie goodnesse which humbled himselfe to the death of the Crosse for our saluation Tindale Whosoeuer speaketh a word against the Sonne of man c. ¶ To speake a word against the Sonne of man is to be offenwith the humanitie or manhoode of Iesus Christ for his humble and lowe degrée as were manye of the Iewes Tindale Behold one lyke the Sonne of man came in the cloudes ¶ Which is ment of Christ who had not yet taken vpon him mans nature neither was the Sonne of Dauid according to the flesh as he was afterward but appeared then in a figure and that in the Cloudes that is being seperate from the common sort
foreordeined to grace For touching themselues they did that God would not but touching the omnipotencie of God they could no way doe it For euen in this that they did against Gods will Gods will was fulfilled vpon them or touching them for therefore great and exquisite are the Lords workes throughout all his will that after a meruailous and vnspeakable manner that is not done beside Gods will that is done against Gods will Nothing is done that procéedeth not out of the inward and intelligible Court of the souereigne Emperour according to his vnspeakable Iustice. For where doth not the wisedome of almightie God worke that he will which reacheth from ende to ende strongly and disposeth all things sweetely Againe S. Austen hath these wordss It is than his will only froÌ„ which is sprong whatsoeuer is Also nothing set in mans frée will ouercoÌ„meth the wil of God And though man be against Gods will yet against his will which is himselfe we ought to think nothing to be so done as though he wold haue it to be done it is not done or yâ— he would not haue to be done it is done For yâ— will is euer fulfilled either touching vs or of vs. Touching vs it is fulfilled but we fulfil it not when we sin Of vs it is fulfilled when we do good Item so of man also God euer fulfilleth his will for man doth wherof God worketh not that he will Item Gods will is the necessitie of all things It is then in the power of the naughtie men to sin but yâ— in sinning the same naughtinesse shall doe this or this it is not in their power but in the power of God who diuideth darknesse ordereth it that of this also that they do against Gods wil there is nothing fulfilled but Gods will Aug. in the 1. bo of the Predest of Saints cha 16. Which holy scripture if it be diligently looked into sheweth that not only the good wils of men which he made of euil wils and being made good by him guideth to good acts but also those wils yâ— continue the creation of the world be so in Gods power that he maketh them to be bowed whether he will when hée wil either to do good to some or to punish some as he himself declareth by his most hidden indéede but vndoubtedly most iust iudgmeÌ„t For we find some sins to be punishmeÌ„ts euen of other sins As in yâ— hardening of Pharao the cause wherof is also declared to shew Gods power in him Wherefore the Lord saith to Iosua The Children of Israel shall not be able to stand What is this they shall not be able to stand why did they not stand by their free-will but fled their will being troubled through feare sauing that God ruleth ouer the wills of men when he is angry turneth whom he wil into feare Did not the shameles man that son of Iemini raile vpon king Dauid by his own wil Neuertheles what saith Dauid suffer him to raile for yâ— Lord hath coÌ„maunded him to raile vpon Dauid Lo how it is proued yâ—â—od vseth the hearts euen of euill men to yâ— praise aid of good men Who should not tremble saith he at these iudgements of God whereby he worketh euen in yâ— hearts of euill men whatsoeuer he will rendring yet to them according to their deserts And againe by these such testimonies of the holy scripture it is made manifest inough that God worketh in yâ— hearts of men to boow their wills whether soeuer he will either to good things according to his mercie and to euill according to their deserts through his own iudgement without doubt sometimes open sometimes hidden but euer iust Some will babble say if all things come to passe according to Gods â—oresight prouidence certain vnmouable vnchangeable ordiuaunce then they will make no prouision for meate to satisfie their hunger they will vse no medicine in their sicknes they will not procure to auoide any daunger c. for the good things yâ— God hath ordeined for them they shall haue the euill yâ— God hath appointed they cannot eschew So that either it shall not néede or it shall not boote to labor â—or the obtaining of yâ— one or auoiding of the other sith al must be as it is alredy decréed determined wtout alteratioÌ„ or change Aunswere O rude rabble what if God will vse your labour the wisdome and gifts wherewith he hath furnished you to serue his prouidence will ye refuse to be his instruments with all yâ— ye haue of him if it be his ordinaÌ„ce to feed you through your trauel wil you lye gaping till meat fal into your mouths froÌ„ yâ— clouds which you perceiue he hath not appointed If it plese him to hele you by yâ— vertue he hath giueÌ„ to herbs or other simples you wil not be healed I wold ye shuld be sick still If he wil haue you to escape daungers through yâ— wisedome yâ— he hath planted in your harts you will not vse theÌ„ you are worthy to perish in them and so God will vse your folly to your owne destruction The godly euer lyke that well that pleaseth God neither will they shew themselues so vnthankfull or so foolish as to despise or refuse the meanes that he hath appointed and though they know that nothing can come to passe otherwise then he hath ordeined yet they know not whether this way or yâ— way by this meanes or that meanes he will bring his purpose to passe and therefore they vse the meane with thankes that seemeth most lykely according to the wisedome that God hath giuen them For whether God worke things by him or by those meanes and instruments that he hath appointed all is one to them and they acknowledge his wisedome and goodnesse as well in the one as in the other c. B. Traheron How there is two wills in God The will of God is two manner of wayes considered in the Scripture It doth ascribe vnto God an absolute will which is hidden from vs and can in no wise be resisted for whatsoeuer God hath determined by his absolute will it can neuer be altered Secondly Scripture doth speake of the diuine and blessed will of God as it is set forth vnto vs in Gods holy word wherby we doe learne what God will haue vs to doe and what hee will haue vs to leaue vndone we do all contrary to this will when we do breake his commaundement And so Adam doing contrary to Gods will brought himselfe to naught and to vtter destruction I. Veron The meaning of this place following I will shew mercie to whom I will shew mercie will haue compassion on whom I haue compassion That is as much as if he should say that nothing doth moue him to mercie but only that he will shew mercie that is to say that the only thing that moueth him to be mercifull or to