the Hebrues Whie it is thought not to be Saint Paules THe Epistle which beareth the title to the Hebrues is not thought to be his for the difference if the stile and phrase but either iudge it to be written of Timothie as Tertulian supposeth or of Saint Luke as other doe thinke or else of Clement afterwarde Bishoppe of Rome who as they saye was adioined with Paule and coupling together his songes and sentences did phrase them in his stile and manner Or else as some doe iudge because S. Paule wrote to the Hebrues for the odiousnesse of his name among that people therefore he dissembled and suppressed his name in the first entrie of his salutation contrarie to his accustomed condition And as hée wrote to the Hebrues he béeing an Hebrue so he wrote in Hebrue the is in his owne tongue more eloquentlye and that is thought to be the cause whie it differeth from his other Epistles is after a more eloquent manner translated into the Gréeke then his other Epistles bée Some also reade the Epistle written to Laodicia but that is explosed of all men Thus farre Saint Hierome In the booke of Mar. fol. 55. EQVALITIE OF BISHOPS ¶ Looke Bishops EQVINOCTIALL What it is THE Equinoctiall is when the daie and night is both of one length and commeth twice in a yeare to wit the. viii of Aprill and the viii of October The Iewes beganne to reckon from one to twelue as wée beganne to recken from seauen in the morning till sixe at night and so it was that our thrée a clocke was nine a clocke to them and our fiue eleuen to them Bullinger fol. 363. EARES To what end the vse of Eares serue IT is not saide onelie that the eare shall heare that is to saie that it is created onelye to heare but it is also said that it shall iudge of woordes and matters As if Elim should saie that the LORD hath not giuen vs the opening of our eares to receiue the Doctrine that is tolde vs as a poison but to the ende to receiue the doctrine that serueth to the spirituall féeding of our soules Like as when we receiue Bread and Wine wée are not afraid to eate and drinke as though we wist not whether it were poyson or no. True it is that wée must beware of poison and praie to GOD to preserue vs from it But are men so foolish to sterue themselues and to forbeare eating and drinking for feare least their foode be poisoned No for they can skill of meates to discerne whether it be poisoned or no. So then let vs vnderstande that our Lorde hath not giuen vs the vse of our eares to the ende we should be afraide to receiue the doctrine because wée thinke it too high and too darke for vs but it behooueth vs to praie GOD to giue vs the spirite of discreation and iudgement to the ende we maie applie that thing to our profite which shall bée declared to vs out of his woord and therewithall so to gouerne vs by his holie spirit as wée maie be skilfull to discerne the thing that is good and profitable c. Caluine vpon Iob. fol. 105. How and by whome our eares must be opened Hée put his finger into his eares c. and straight wayes they wer opened ¶ By the which we maie learne that his word can neither be heard nor vnderstoode vnlesse our eares bée opened by Christs finger that is to saie vnlesse the holie Ghost do open the eares of our hearts Hemmyng How God is said to haue eares God is sayd to haue eares because he heareth all thinges Sap. 1. 10. The eare of the iealous heareth all things and the noise of the grudgings shall not be hid EARTH How it is founded vpon the Seas IT is the propertie of all wise men as it maie plainlie appeare by the wordes of our Sauiour in the Gospell of Saint Mathewe that when they shall goe about to builde anie stronge house they will bée sure that the foundation shall bée laide not vpon sande or muddie myre but vppon a rocke or some other sure or stedfast grounde knowing that otherwise all their labour and cost commeth shortlie to naught whilest either the violence of the winde or the waues of the hudge floude doe rush against that house and breake it downe Séeing then that this is the right propertie of all substantial wise and politike builders What a wonderfutl paradoxe and inopinable sentence is this to saye Qui ipse fundauit c. The Lorde himselfe the fountaine of all hath founded the whole earth that is so hudge and heauie a thing vppon the wauering waters and flowing floudes These bée the wordes of the Prophet Super maria fundauit eam super flumina preperauit eam Or as Saint Hierome readeth Super flumina stabiliuit eam Upon the Seas he hath founded the whole earth and vpon the floudes he hath stablished it This sentence cannot but séeme to the iudgement of all men a meruailous straunge and wonderfull saieng the earth to be founded vpon the water Naturall reason will lead a man to say that God hath founded the sea vppon the earth and not the earth vpon the water Nam terra aquae stabilimentum est non aqua terrae For of the foure Elements the Fire the Aire the water and the earth the Orbe of the fire is the highest couereth the earth round about the Aire likewise ought by natural cōsent to couer the water round about the water the earth Wherefore then it followeth by good reason that earth beeing the heauiest and lowest of all the foure Elements and next vnder the water it ought therefore to be called the foundation of the waters because the waters doe lie vpon the earth and not the waters the foundation of the earth This reason is so strong that no naturall wit can be able to impugne it Againe in the 104. Psalme the Prophet saith That the Lorde hath founded the earth vpon his owne weight and stablenesse Fundasti terram super stabilitatem tuam non inclinabitur in seculum seculi Ouid the Poet saith in like manner Tellus pōderatū librata suis. The earth is staied paised by meanes of his owne weight he saith not that the earth is founded and yet the Prophet saith Dominus super maria fundauit orbem terrae super flumina stabiliuit eam The Lord hath founded the whole earth vpon the Seas and vppon the floudes hée stablished it Yée shall vnderstand therefore by the order of naturall reason the earth like as it is the lowest of all the foure Elements and next vnder the water so it ought to be altogether couered with water and vnderneath the water But the almightie and most mightie creatour of all things by his myraculous and his diuine power hath altered the order generall and hath made a lawe and a statute peculiar which is this That the waters shall not ouerflow the whole earth
spoken of in the same that in the flame they felt no heate and in the fire they felt no consumption And I constantlie beléeue that howsoeuer the stubble of this my bodie shall be wasted by it yet my soule spirit shall be purged thereby A paine for a time whereon nowithstanding followeth ioie vnspeakable And he much intreated of this place of Scripture Noli timere c. Feare not for I haue redéemed thée and called thée by name Thou art mine owne when thou goest through the water I will bée with thée and the strong floud shall not ouerthrow thée when thou walkest in the fire it shall not burne thée and the flame shall not kindle vpon thée for I am the Lord thy God the holie one of Israel Which he did most comfortablie intreat off as well in respect of himselfe as appling it to the perticular vse of his friendes there present Of whom some tooke such swéet fruit therein that they caused the whole sayd sentence to be faire written in tables and some in their bookes the comfort whereof in diuerse of them was neuer taken from them to their dieng daie In the booke of Mar. fol 1131. His aunswere to a proude Papist BIlney béeing demaunded in dirision by a proud Papist when hée went to his death whie hée wrought no Myraâ—les béeing so holy a man as he was accompted aunswered with milde voice and countenance God onely sayd he worketh myracles wonders he it is that hath wrought this one wonder in your eies that I being wroÌ„gfullie accused falslie belied opprobriouslie and spitefullie handled imprisonned buffeted and condmned to the fire yet hitherto haue I not once opened my mouth with one ill word against anie of you This passeth the worke of nature and is therefore the manifest miracle of God who will by my suffering and death be glorified and haue his truth enhaunced Of the Bill of diuorcement ¶ Looke Diuorcement BINDING AND LOOSING What is meant heereby TO binde and loose is to preach the lawe of God and the Gospel or promises as thou maist sée in the third chapter of the second epistle to the Corinthians wher Paule calleth the preaching of the lawe the ministration of death and damnation and the preaching of the promises the ministring of the spirit and of righteousnesse For when the lawe is preached al men are found sinners and therefore dampned And when the Gospell of glad tidings are preached then are all that repent and beléeue found righteous in Christ c. Tindale fol. 150. Whatsoeuer ye binde on earth c. ¶ That is whatsoeuer ye condemne by my word in earth the same is condempned in heauen And that ye allow by my word in earth is allowed in heauen Tindale In the. 16. Chapter verse 19. he meant this of doctrine and héere of Ecclesiasticall discipline which dependeth of the doctrine Geneua ¶ To binde is to banish the stifnecked and vnrepentant sinner from the congregation of the Saints to loose is when he repenteth and submitteth himselfe to receiue him againe into the fellowship of the elect and chosen people of God Sir I. Chee ¶ God in promising men the forgiuenesse of their sinnes giueth charge and commission to the ministers of his worde to drawe them from death according as it is expreslie saide that the keies of the kingdome of heauen are coÌ„mitted so those which preach the gospell to what end To forgiue sinnes not of their owne authoritie but to the intent that the wretched man bée the better assured of their saluation and not doubt but God receiueth them to mercie Cal. â—pon Iob. fol. 592. BISHOP What a Bishop and his office is IF a man couet the office of a Bishoppe he desireth a good worke c. ¶ Bishop is as much to say as séer to or an ouer séer Which when he desireth to féede Christs flocke with the foode of health that is with his holie word as the Bishops did in Paules time desireth a good work and the verie office of a Bishop But he that desireth honour gapeth for lucre thirsteth great rentes séeketh preheminence pompe dominion coueteth abundance of al things without want rest and hearts ease castles parkes Lordships Earledomes c. desireth not a worke much lesse a good worke and is nothing lesse then a Bishop as Saint Paule héere vnderstandeth a Bishop Tind How Bishops were chosen In choosing of Bishops the people had their libertie long preserued that none should be thrust in that were not accepted of all This therfore was forbidden in the counsell at Antioch that none should be thrust in to them against their wil Which thing also Leo the first doth diligentlie confirme Héerevpon came these saiengs Let him be chosen whom the Clergie and the people or the greater number shal require Againe let him that shall beare the rule ouer all be chosen of all For it must needs be the he that is made a ruler being vnknowne and not examined is thrust in by violence Againe let him be chosen by the Clarks and desired by the people and let him be consecrate by them of that prouince with the iudgemeÌ„t of the Metropolitane The holy Fathers tooke so great héed that the libertie of the people should by no meanes be diminished that when the generall Synode gathered together at Constantinople did ordeine Nectarius they would not doe it without the allowance of the whole Clergy and people As they testified by thrée Epistles to the Synode at Rome Therfore when anie Bishop did appoint a successor to himselfeâ— it was none otherwise stablished vnlesse yâ— who le people did confirme it Whereof you haue not onely an example but also yâ— verie forme in Augustine in the naming of Gradius And Theodorâ—te when he reheraseth that Peter was named by Athanasius to bée his successor by by addeth yâ— the elders of Priests confirmed it the magistrate nobility the people approued it with their allowing shoute Caluine in his insti 4. â— Chap. 4. Sect. 11. Of the ordination of Bishops and Ministers The ordination of Bishops hath nothing proper or peculiar besides fruits commodities that necessarilie depend therof for it is the decrée of the Lord that of them to whome they minister the secrets and mysteries of the heauenlie life they receiue the things that belong to the necessarie vses and maintenaunce of this lyfe As Saint Paule plainlie proueth to the Corinthians 1. Chapter 9. from the. 4. verse to the. 15. And the 1. to Timothie 5. 17. 18. And to the Gal. 6. 6. which thing also Christ teacheth Mat. 10. 10. Luke 10. 17. So the this is the iust right lawe of God that the Bishoppes or ministers are to bée mainteined of the Churches and such a measure is to be kept the they be neither pressed with ouer great néed nor runne riot with too much excesse for in either of them a regard is to bée had to the calling of a
c. which haue the gifte of continence and vse it to serue God with more frée libertie Geneua Obiection How can ye proue that they which make themselues chast or gelde themselues for the kingdome of heauens sake haue receiued the gift of chastitie before Aunswere When the Apostles had said If the matter be so betwéene man and wife then it is not good to marie Our Sauiour Christ did aunswere and say All men be not able to comprehend or receiue this saieng but they to whom it is giuen Now if ye will aske me who they be that geld themselues or make themselues chast for the kingdome of heauens sake I will answere that they gelde themselues and make themselues chaste for the kingdome of heauen sake vnto whom it is giuen He that is able to receiue this let him receiue it ¶ This gifte meaning Chastitie is not common for all men but is verie rare and giuen to fewe therefore men maie not rashlie abstaine from mariage Geneua How in breaking of Chastitie the one part may offend and not the other An adulterer abuseth a womans bodie against hir will the man doth sinne and yet the woman is vndefiled because hir minde is chast and vnspotted Lucretia the Romane Matrone liueth chast for euer of whose bodie though proude Tarquinius Sonne had his pleasure yet hir minde continued still most chast and faithfull to hir husbande and therefore shée not consenting in heart to sinne is by Fame recorded to bée the Ornament of all womanhood and perfect Chastitie and therefore saith Saint Hierom verie well Corpus mulieris c. Not violence but will doth defile a womans bodie S. Augustine to Victorianus saith Ad Deum ingemiscentibus c. He will euer be present with his that sigh grone to God as he hath wont to be present with his and either he suffereth nothing to be done in their chast bodies by diuelish lust or if he doth suffer where are their minde is not defiled with anie filthinesse of consent he doth defend his owne flesh from offence And whatsoeuer either the lust of the patient hath either not consented vnto nor suffered it shal be the fault of the onelie doer And all that violence shall not be imputed for the filthines of corruption but for the wound of suffering For the soundnesse of Chastitie is of such force in the minde that when the minde is vndefiled chastitie cannot be defiled in the bodie whose members might haue bene disseuered one from another In another place Magis timeamus c. Let vs feare more least the inward vnderstanding being corrupt the chastitie of faith doth therewith perish rather then least women should be violentlie defiled in their flesh for chastitie is not defiled by violence if it be kept sound and cleare in the minde forasmuch as none is defiled when the will of the suffered doth not filthelie vse the flesh but suffereth that thing without consent which another doth worke by violence Of counterfait Chastitie S. Paule foretelleth of Antichrists disciples 2. Tim. 4. that they shall beare a great countenance of continent life forbid mariage And of such S. Hierom saith Iactant pudicitiam suam impudenti facie They make bragges of their chastitie with whorish countenaunce Iewel fol. 482. CHAVNCE How nothing commeth by hap chaunce THe prouidence of God is of that nature that through the immutable certaintie thereof whereby all things be ruled it excludeth all chaunces and hap of fortune I call it chance and hap of fortune whatsoeuer appeareth and betideth vnlooked for vnforeséene at all aduentures and without anie sure cause or reason so that it appeareth to be done by no foresight at all neither of God neither of man such as without number doth befal among men in the world Therfore looke how much any doth yéeld vnto chaunce and fortune so much hée doth pul awaie from the prouidence of God Unto good christian men it is a cléere case y◠ther chaunceth nothing throughout all the whole world at hazard or all aduentures with the prouidence of God which disposeth all Wherfore my iudgement is sayth Musculus that chaunce and fortune be vaine words and to no purpose Musculus fol. 432. Achab the king when he went on warre-fare chaunged his apparell and would not be knowne to be the king but bée counted a rascall souldier yet was he slaine with an Arrow which was shot at aduenture which thing might haue bene seemed to haue bene done by chaunce when as yet God in verie déede gouerned the shot And in like manner as Plutarch telleth Pirrhus was slaine of a woman in besieging Thebes she throwing downe a Tyle from the house toppe Uerie manie such thinges are done in our time which séeme vnto vs therefore to haue happened by chaunce because we know not the causes of things and iudgements of God Pet. Mar. vpon Iudic. fol. 172. ¶ Looke Fortune CHAVNTER What this word signifieth TO the Chaunter ¶ That is héere translate to the Chaunter is in Hebrue Lamnazah which word after y◠minde of Abrah Ezra Dauid Kimhi expositours in Hebrue signifieth to the chiefe of the singers which we commonlie cal in English setters of the quiers or chaunter◠This interpretation also do both the most best learned of the Latinists best alow and therefore haue I folowed the same the whole Psalter through Expressing it by this word chaunter Notwithstanding diuerse Authors doe diuerslie interpret it Some saie it signifieth to the victor or ouercommer Some to the victorie which maie thus agrée and concord together if thou take a Psalme to bée a stirring and an exhortation to put our trust in God béeing sure to obteine the victorie And where some interprete vnto the end vnderstand euen the same For therefore doe we put our trust in God that we maie come to the end of the victorie Some translate the title thus A vehement and often made exhortation in instruments of musike a Psalme to Dauid that is as they themselues expound it a Psalme reuelate to Dauid for Dauid is in Hebrue the Datiue case and not the Genitius T. M. CHEEKE What is meant by turning of the cheeke WHosoeuer saith Christ shall smite thée on the right chéeke turne to him the other also ¶ To turne the other chéeke is a manner of speaking and not to be vnderstood as the words doe sound and it is to cut of the hand and to plucke out the eie And as we commaund our children not onelye come nie a brooke or water but also not so hardie to looke that waye either to looke on fire or once to thinke on fire which are impossible to be obserued More is spoken then meant to feare them and to make them perceiue that it is earnest that wée commaund euen so is the meaning heere that we in no wise auenge but be prepared euen to suffer as much more neuer think it lawful to auenge how great so euer
but to be contented with a portion of the earth to dwell vpon to get them into a corner in no wise so hardie their heads to passe their bounds limits appointed This statute was made vppon the third daie after the creation of the world as we reade in Gen. 1. Chapter on this wise Congregantur aquae sub coelo sunt in locum vnum appareat arida Let the waters that be vnder Heauen be gathered together into one place that the drie lande maie appeare And by this peculiar commaundement of God in the which the Philosopher béeing ignoraunt and séeing such a miraculous worke aboue Nature be called it Natura particularis Now ye must note that forasmuch as this peculiar order that God hath established betweene the waters and the drie lande the Earth is exalted aboue the waters euen as farre as the walles of an house are aboue the foundation In consideration of this miraculous worke of God the earth is héere said by the Prophet to be builded partlie vpon the salt Seas partlie vpon the fresh floudes because the earth is so wonderfullie exalted in euerie place aboue the waters euen as far as the walls of an house is aboue the foundation and not that the water is absolutelie the foundation or the piller of the Earth Ric. Turnar EARTHQVAKE How Earthquakes doe come AN Earthquake is a shaking of the earth which is caused by meanes of winde and exhalations that be inclosed within the caues of the earth and can finde no passage to breake foorth or els so narrow a waie that it cannot be soone enough deliuered Wherefore with great force and violence it breaketh foorth and one while shaketh the earth and another while rendeth and cleaueth the same sometime it casteth vp the earth a great height into the aire and sometime it causeth the same to sinke a great depth down swallowing both Cities and Townes yea and also mightie great Mountaines leauing in the place where they stoode nothing but great holes of an vnknown depth or els great lakes of water W. F. Aristotle the great and the learned Philosopher disputeth of Earthquakes in the 5. booke of his Mute And holdeth opinion that y◠cause efficient of Earthquakes be winde inclosed within the caues hollow places of the earth And the materiall cause he iudgeth to be Exhalations hot and drie Other of the most auncient and great Philosophers be of a cleane contrarie opinion which is this That Earthquakes doe come with the vehement pushes and beatings of great waters that be crept in at the caues of the earth afterward doe séeke a waie out which when they cannot finde the waters violently enclosed beating and rolling vp and downe within the earth doth cause earthquakes but it is to be thought that the thirde opinion which A. G. li. 2. cap. 10◠seemeth to allowe is better and a more wiser opinion no dispraise nor displeasure to Aristotle then either of both these and that is this that no man can certainlie tell the cause of Earthquakes but onelie God and these be his words Quaenam esse causam quamobrem terra motus fiant non cordibus hominum sensibus opinionibusque comitatum est Sed ne iuter phisicas quidem phinas satis constiti◠And indeede though that Earthquakes be workes and aboue our discusse of reason yet by the Scripture we be taught that Earthquakes Thunderings and Lightenings be tokens and tastes of Gods most tremed and dreadfull power And sometimes also they bée plagues inflicted to impenitent sinners in the time of Gods wrath teaching all men to stande in awe of God and to beware how they displease him with breaking of his law and holie commaundements Ric. Turnar ESAV AND ISMAEL What is to be thought of their saluation I Thinke of Esau and Ismael so much onelie as the holie Scripture hath sette foorth vnto vs. And I thinke that there are no places extant by which we maie define anie thing touching their saluation The Scripture thus speaketh of Esau that he so vehementlie hated his brother that he sought to kill him that he solde his birth-right that he prouoked his parents to anger when he had taken straunge women to wiues that he was a violent man and despised the lande of Canaan promised vnto the fathers and in the Epistle to the Hebrewes it is written that although he poured out teares yet found hée no place of repentaunce Of Ismael also we read that he was reiected not onelie by the will of Sara but also by the will of God But touching both their posterities I denie not but some of them might be saued no lesse then some of the stock of Iacob might become runnagates and obstinate For it is sufficient to the election and reiection of God that some parte of either Stocke bee either elected or reiected Peter Mar. vpon the Rom. fol. 251. Ye knowe how that afterward when he would haue inherited the blessing he was put by and he founde no meanes to come thereby againe no though he desired it with teares ¶ This text maketh not against repentaunce that is done in season for Esau repented too late therefore profited not When sentence of iudgement is giuen then hath repentance no place The dampned in Hell shall wéepe and repent but in vaine for then is the time of repenting past The blessing which Isaac gaue was vndoubted done by the inspiration of the Holie ghost and giuen in stéed of a determinate sentence and therfore must néedes be ratified and might not be called againe But and if Esau before the blessing giuen had chaunged his manners and had heartelie earnestlie repented him he had surelie not bene reproued of God This should séeme to be the verie meaning of this place Tindale ¶ He was full of despite and disdaine but was not touched with true repentaunce to be displeased for his sinnes and so seeke amendement Genena ESSENCE OF GOD. What the Essence or substaunce of God is BY Essence is meant the nature that is common to those thrée persons the Father the Sonne and the Holie ghost Theo. de Beza ESSES What manner of people the Esses were THe Esses when they perceiued that both the Pharisies and Saduces followed their appetites vnder the colour of honest Titles neither did ought in a manner that were worthie their profession therfore séemed it them good to declare the straitnes seueritie of life with the déed would be called Essei that is workers or doers For Assa whence the name Essei commeth signifieth to worke as in these times the Anabaptists doe reprooue both the Lutherians and Papists and endeauour to séeme more holier then either of them For the Essei liued in a manner in all things as the Anabaptists liue they maried not and would haue all things common among them They delighted in cleane apparell and praied before the Sunne rising c. Lanquet The Esseās celebrate festiual daies not after the Iews but
is the childe of God and in the faith of Christ and whether his conscience doe beare him witnesse that Christs bodie was broken for him and whether the lust he hath to praise GOD and thanke him with a faithfull heart in the middest of the bretheren doe driue him thetherward or els whether hee dooe it for the meates sake or to kéepe the custome for then were it better that he were awaie For he that eateth or drinketh vnworthelie eateth drinketh his owne damnation because he maketh no difference of the Lords bodie Frith ¶ Looke Weake and Sicke ¶ We must marke that in this examination he sendeth no man to another but euerie man to himselfe The Papists bid thée goe to an auricular Confessour there to confesse thy selfe to receiue absolution and to make satisfaction for thy sinnes according to the forme that is commaunded thée But Paule the Doctour of the Gentiles and the vessell of election speaketh not a word of these things but saith simplie Let a man examine himselfe and so let him eate of that bread and drinke of that Cup for like as God is the searcher of the hearts and requireth the inward affection of the minde and hateth hipocrisie so none knoweth what is in the heart of man or what affections we beare to Godward but we our selues doe therefore he willeth vs our selues to examine euerie thing in our selues That is to saie he willeth euerie man to descend into himselfe and to examine himselfe Bullinger fol. 1109. ¶ Looke Prouing EXCOMMVNICATION What Excommunication is IT is the separation and reiection from the holie assemblie of our Lord Iesus Christ the which is done by the Church against open and obstinate sinners Tindale ¶ Excommunication is a censure of the Eldership whereby he that is guiltie of some most grieuous crime is without anie certaine prescription of time shut from the sacraments and banished the companie of the faithfull This is the sorest punishment of the Church which also is called of Saint Paule a deliuering vp to Satan of Christ to be as an Ethnike and Publicane which aunswereth the Iewes cutting them off from the Couenaunt so often repeated to the people of God by Moses Héereof is oft mention made in the new Testament Iohn 9. 18. And 1. Cor. 5. 4. 2. The. 3. 15. and in other places mo Now wheras it is so grieuous a punishment it is executed on none but on him that is guiltie of some heinous trespasse which kind of sinnes are rehearsed by Saint Paule 1. Cor. 5. 11. and 2. Thessa. 3. 14. Yet count him not as an Enimie but warne him as a Brother ¶ The ende of Excommunication is not to driue from the Church such as haue fallen but to winne them to the Church by amendement Geneua They shall excommunicate you ¶ In that he saith they shall be excommunicated his meaning is this They shall cast you out of their Sinagogues they shall condemne you of impietie and heresie they will refraine you of water and fire and such necessaries They will banish you and sell your goods and they will account you not for Israelites but for Gentiles and Atheists For the good as subiect not onelie to persecution but also to ignomie and reproach euen as saith the Apostle Paule Be thinketh that God hath set foorth vs which are the last Apostles as it were men appointed to death for we are made a gasing stocke vnto the world and to the Angells and to men Christ notwithstanding commaundeth to stande firme and stedfast against this temptation because though they bée thrust out of Synagogues yet neuerthelesse they shall abide in the kingdome of God Marl. vpon Iohn fol. 527. What S. Paule meant by the excommunicating of Alexander And Alexander which I haue deliuered to Satan ¶ Wheras Saint Paule saith that he did deliuer Alexander and Himeneus vnto Satan he meaneth none other thing therby but that he did excommunicate them openlie as no true Christians and that he did threaten them if they would not repent and tourne that GOD woulde punish them euerlastinglie by Satan and his Angells Sir I. Cheeke Saint Austen saith What is a man the worse if the ignoraunce of a man strike him out of the booke of the Church if his conscience strike him not out of the booke of life In this case saith Saint Austen it commeth sometimes to passe that there be manie Sheepe without the Church manie Wolues within the Church EXORCISTES What the Office of an Exorcist was THe Exorcists office was by a speciall gift of God seruing onelie for that time to call foorth foule spirites out of the bodies of them that were possessed Iewel fol. 98. EXTREMEVNCTION ¶ Looke Oile Face What the Face of Christ is IN the Face of Iesus Christ. ¶ That is to saie in the knowledge of Iesus Christ not in the Face of Moses which is the knowledge of the Lawe for by Christ came we to the knowledge of God Tindale What the Face of God is ¶ The face of God is the knowledge of his diuine nature of the which it is written Shew vs the light of thy countenaunce and we shall be whole that is graunt vs to knowe thée Otherwise Gods face doth signifie the inuisible nature of Christs Diuinitie Exo. 33. 23. You shall sée my hinder parts but my Face you cannot sée that is You shall sée Christs humanitie but his diuinitie cannot be séene The Face of God is that which is described in the 26. of Leuiticus I will tourne my face to you I will make you fruitfull I will giue you raine in season and peace in the earth the sword shall not come in the Land if ye wil walke in my statutes and kéepe my precepts c. Plenteousnesse and goodnesse and all Gods benefites that is Gods face T. Drant What is the Face or countenaunce of God It is not a shape like vnto a mans visage which hath nose eies mouth but the Face of God is the recorde which he giueth vs when we knowe his will God therefore sheweth vs his Face when he telleth vs why he doth this thing or that and it is all one as if wée sawe him before our Eies Contrariwise hée hideth his face from vs when hée afflicteth vs when things séeme straunge vnto vs and when we knowe no reason why he worketh after that sort Therefore when God holdeth vs in ignoraunce it is an hiding of his Face from vs. Cal. vpon Iob. fol. 629. ¶ Thou maist not sée my face for there shall no man see me aliue ¶ There shall no man see my face liue not that the face of God which is the face of life is the cause of death to them y◠see it for the Saints that are in heauen do indeed sée it but none that liueth in the bodie can sée neither comprehend the maiestie of his face but must be first purified by death as Paule declareth it 1.
S. Paule vseth it to signifie the verie bread and verie wine or the substaunce of bread and wine not the similitude or likenesse of bread wine without the substance as you fantasie and imagine Craumer 302. FOXES Of the Foxes that Sampson caught ANd Sampson went tooke 300. Foxes c. If a man aske how Sampson got so manie Foxes he must vnderstande that as there are sundrie Regions so are there also in them manie sundrie increase of things In some place there are manie horses and those faire In some place there is great abundaunce of cattell In England there is great plentie of Connies so is there in the Ilands called Baleares In those Regions a man maie easelie in one daie in a little ground take 3. or 400. Conies which to some peraduenture might séeme incredible And so it is said the ther is a verie great abundance of Foxes in Siria speciallie in the borders of Iewrie Wherefore Salomon in his Canticles saith Take Foxes for vs which destroieth the vineyards for they delight most of al in ripe grapes Yea and Dauid saith of the vngodâ—â—e the 〈…〉 be parts of Foxes that is their praie so that their carkasses shall be deuouâ—ed of them And out of the fourth chapter of Nehemias is gathered that the number of them was so great that they could in a manner ouerturne the walles of the citie And Sampson tooke them either by his owne industrie or by the helpe of his friends Pet. Mar. vpon Iudic. fol. 223. FREE How we are free in Christ. THen are the children free ¶ Though we be made frée by the death of Christ yet ought we to be obedient vnto Magistrates and to paie them such tribute as they doe require of vs. Sir I. Cheeke FREE-VVILL How the word Free-wil is not found in all the Scripture THis word Frée-choise or as some men call it Frée-will is not in all the holie Sccipture but is inuented by proud men which would set vp their owne righteousnesse and put downe the righteousnes of God vpon the which also they haue grounded their merites attributing righteousnesse and saluation to their workes by the which thing they denie the merites of the passion of Christ. Rom. 3 24. Gal. 2. 16. The Free-will of man before his fall Frée-will was giuen to man when he was first created by the which he might haue chosen either to sinne or not to sinne August 12. b. 13. cha of the citie of God ¶ All men before sinne had frée-will either to followe the diuell or not Chrisostome in his sermon of the comming of our Lord in his 36. homelie ¶ Man was made good and by his frée-will was he made an euill man And shall he now saith S. Austen being euill make himselfe good seeing that whâ—n he was good he could not keepe himselfe good He hath set fire and water before thée stretch out thine hand vnto which thou wilt ¶ Frée-will before the fall of man was an vpright frée-will before which fire and water was laied of God and the first man did reach his hande to which he would He did chuse fire and forsooke water So the righteous Iudge the same which man being frée did chuse he did receiue he wold haue euill and the same did follow him Augustine in his booke of the new song the 8. chapter But why God did not vphold man with the strength of his stedfast countenaunce that resteth hidden in his owne secrete councell it is our part onelie to be so farre wise as with sobrietie we maie Man receiued indéede to be able if he would but he had not to will that he might be able For of this will should haue followed stedfast continuance Yet is he not excusable which receiued so much that of his owne will he hath thought his owne destruction And there was no necessitie to compell God to giue him anie other then a meane will and a fraile will that of mans fall he might gather matter for his owne glorie Of the free-will of man after his fall Man misusing his frée-will lost both himselfe and his will Augustine in his Ench. to Laurence the 30. chap. No man can beléeue hope or loue vnlesse he will but euen the selfe same will to beleeue to hope loue commeth not but from God Frée-will once made thrall auaileth nothing now but to sinne August ad Boni in his 3. b. 8. chap. That we liue well that we vnderstand aright we haue it of God Of our selues we haue nothing but onelie sinne that is within vs. Aug. de verbis Apost Ser. 10. After that man had sinned with his frée-will we wer cast headlong downe into necessitie as manie as euer came of his stocke Aug. against Fortunatus in the 2. disp It was shewed in Adam what free-will can doe without help it is able inough of it self to do euil but not vnto goodnes except it be holpen of God Au. in his b. of the new song cap. 8. Man is apt and able to wound himselfe but he is not apt able to heale himselfe when he will he maie be sicke not when he will he maie rise Augustine vpon the 98. Psal. All men at the first wer created without fault or vice and all our natures were in health but by the transgression of the same man we haue lost it There hence is drawne mortalitie there hence are so manie corruptions of the minde ther hence is ignorance a difficultie vnprofitable cares and vnlawfull concâ—â—piscenceâ— c. Amb. in his b. of the calling of the Gentiles chap. 3. We had frée-will before sinne to worke well but after sin we had none because we were not able by our owne power and strength after sinne to escape from the power of ye. diuel but as a ship when the sterne is broken is driuen hether and thether where the tempest will so by the diuell we are domen from one sinne to another neither hetherto can doe anie thing but euen as the diuell will And except God deliuer of with his strong hande of his mercie we shall remaine in bondes and chaines of sinnes vnto death Chrisostome in his 36. hom That man of his naturall power without the spirit of God can doe nothing but sin is proued by the words of Christ himselfe He that abideth in me saith Christ bringeth foorth much fruite for without me can ye doe nothing If a man bide not in me he is cast out as a braunch and he shall burne Héere it is plaine that frée-will without grace can doe nothing that is acceptable before God Saint Austen vpon this place of Iohn saith Least anie man should suppose that the braunch of it self could bring foorth at the least waie a little friute therefore saith he not Without me can ye doe a little but Without me can ye doe nothing Therefore whether it be little
meanes Ponet Gregory Bishop of Rome writing to Peter Subdeacon of Sicilia saith DuruÌ„ est c. It is a hard thing that such deacons as haue not found the gifte of sole life should be compelled to abstaine A suis vxoribus that is from their owne wiues in the which words their owne wiues no man can denie but that by Gregories iudgement the mariage of a Priest was a mariage Ponet Doctor Gracian a principall Doctor of the Popes side saith thus Copula sacerdotalis c. Priests mariage is not forbidden by any authoritie either of the Lawe of Moses or of the Gospell or of the Apostles Iewel fol. 171. Clement Alexandrinus saith Omnes Apostol Epistolae c. All the Epistles of the Apostles which teach sobrietie and continent life whereas they containe inuumerable precepts touching Matrimonie bringing vp of children and gouernement of house yet they neuer forbad honest and lawfull mariage Iew. The Canon commonly called of the Apostles doth excommunicate a Bishop or a Clearke that doth put away his wife vnder the colour of Religion The Councell of Chalcedon Canon 13. forbiddeth Clearkes to marrie wiues of a contrary religion as Iews and Pagans but not simply forbiddeth them much lesse would allow them to put away their lawfull wiues By whom mariage of Priests was forbidden About the yeare of our Lord. 1074. Gregory the 7. was Bishop of Rome He decreed that Priests should haue no more wiues and that they which already hadde should be diuorsed and that no man should thenceforth be admitted to Priesthood but they vowed perpetuall chastitie Against this decrée repugned the Bishops Priests of Germany and withstood it a long season About the yeare of Christ. 1106. the Priestes of Englande were constrained to forgo their wiues by meanes of Anselme Archbishop of Canterbury The saieng of Hierocles concerning mariage It is méere folly saith he lack of wit which make those things that of theÌ„selues are easie to be born troublesome make a wife a grieuous clogge vnto hir husband for mariage to many men hath bene intollerable not because that wedding state is by default of it selfe or owne proper nature so troublesome and comberous but for our matching as we should not it falleth out as we would not causeth our marriages to be gréeuous and noiâ—ome To this end verily our dayly marriages doe commonly come For they marry wiues vsually not for the begetting of children or societie of lyfe but some for a great dowrie some for a beautifull bodie and some being seduced by such kinde of cautiles as it were men abused by vnfaithfull counsailers haue no regard to the disposition and manners of their spouse but marrie at aduentures to their owne decay and vtter destruction Bullinger fol 228. The Latine Church had her married Priests a long season as testifieth the storie of Sericij the Pope which first laboured in Spaine to diuorse Priests from their wiues albeit yâ— Priests of Spaine refused to obey the decree of Sericij hauing for their patrone and defence the Bishop of Tarracony aunswering the Bishop of Rome and reciting the saieng of the Gospell which forbiddeth marriage to be dissolued To the which saith Melancthon Siricius wrote againe so arrogantly and so foolishlye that meruaile it is to see so great ignoraunce audacitie impietie so great tiranny to haue had raigned then in their church For he rebuketh sayth he honest married men calleth them contumeliously the defenders of lechery sull foolishly wrasting Paules sayeng If ye liue after the flesh ye shall dye to make against Matrimonie If there were then saith Melancthon so great foolsh ignoraunce in the man as to thinke wedlocke reuiled and dampned by this text surely Sircius had ben more méet to haue rowed in a gally or to haue holden the plough then to haue had that seate therein to sit and gouerne the Church of Christ. Or else if he did so mocke out this thing wittinglye his shamelesse rescription is more worthy to be abhorred hated then his fond ignoraunce For to liue after the flesh is to fall against the commaundements of God and not to signifie the honest vse of chast wedlocke or lawfully to vse meat drinke according to Gods precept Melancthon in a little booke hee wrote to King Henrie the. 8. in the defence of Priestes Marriage The vse of Marriage among the Chaldeans The Chaldeans honoured the fire for their God and had this vsage among them that none was suffred to haue fire in his house but those yâ— were married for the custodie of Gods sayd they might be coÌ„mitted to none but married auncient folkes And this was their order in marriage The daye when anie person should be married the Priest came into the house to light new fire the which neuer ought to be put out vntill the houre of his death And if perchaunce during the lyfe of the husband and of the wife they should finde the fire dead and put out the marriage betwéene them was dead and vndone yea though they had bene xl years married And of this occasion came the Prouerbe which of many is read and of few vnderstood that is to wit Prouoke me not too much that I throw water into the fire The Chaldeans vsed such words when they wold diuorse or seperate the marriage For if the woman were ill contented with her husband in casting a little water on the fire immediatly she might marry with an other And if the husband like did put out the fire he might with an other woman contract marriage I pray God there be none at this day among the Christians that wold be content to put out the fire and to cast out the ashes and all to be at libertie Cynna Catul. MARINVS Of this mans hereticall opinion MArinus the Arrian thought that the Father was a Father when there was no sonne Such as were of this opinion were called Psathyrians the reason why is to be séene in Socrates li. 5. chap. 22. MARKE Of the lyfe of Saint Marke the Euangelist MArke the Disciple and interpreter of Peter béeing desired of the brethren at Rome wrote a short Gospell according as he heard Peter prâ—ach and shew euery thing by mouth The which gospel the same Peter after he had herd it did allow publish by his authoritie because it shuld be read in the congregation as recordeth Clement in the 6. booke of his worke intituled Dispositiones Of this Marke Papius also Bishop of Hierusalem maketh mention And Peter in his first Epistle where vnder the name of Babilon by a figuratiue manner of speaking hée vnderstandeth Rome The congregation of them which at Babilon are companions of your election saluteth you and so doth Marke my sonne Wherefore he tooke the Gospell that he himselfe had written and went into Aegypt and first of all men preached Christ at Alexandria where hée ordeined a Church or
againe to séeke for her children she should haue founde none remaining Geneua That is to say all that compasse about Bethleem for Rachel Iacobs wife who died in Childbed was buried in the way that leadeth to this towne which is also called Ephrata because of the fruitfulnesse of the soyle and plentie of corne Theo. Beza RAGVEL How Raguel and Iethro were not both one person AND when they came to Raguel their Father he sayde ¶ This Raguel is not Iethro but is the Father of Iethro and the graundfather of Zephora and was also the Priest of Madian For it was a lyke order with them as it was with the Iewes that the sonne possessed the office of his Father T. M. RAHAB How this woman Rahab was no harlot OF Rahab some doe saye that when the men which Iosua had sent to spie out Iericho came into her house they came not to commit fornication with her for she was no harlot but there to hide themselues Other saye that in times past she had bene an harlot but now shée was none although that name remained with her still as in Math. 4. it is sayd that Iesus came into the house of Symon the leper not that he was then a leper but before that time he had béene a leper of the which Christ had healed him and yet the name remained still with him so that hee was called still by that name Symon the leper Other be against these and say that this Rachab was afterward ioyned in marriage to Salmon which was one of the principall men in the Tribe of Iuda and therefore doe thinke it vnlikely that hée would haue taken such a woman to his wife whcih had bene then named to be an harlot or euer had bene any before But she was a woman that kept an honest viâ—ling houseâ— both for straungers other no harlot For where as we haue in our speach a woman harlot they haue in the Chaldish tongue a woman that selleth victualls Ric. Turnar Of Rahabs lye she made But I wist not what they were ¶ Albeit Rahab lyed of a good intent yet in that she lyed she did amisse for as Saint Paule sayth We must not doe euill that good maye come of it For as her act in hiding Gds people came of faith and is praised Heb. 11. 31. and Iames. 2. 2. So her lye came of the feare and weaknesse of the flesh and therefore not to be followed The Bible note How Rahab confesseth God For the Lorde your God he is the God of heauen aboue and in earth beneath ¶ God is no respecter of persons for heare a daughter of Abraham by fayth and worthy confession found among the Gentiles yea in the sinfull Citie of Iericho ¶ Héerein appeareth the great mercye of God that in this common destruction hée would drawe a most miserable sinner to repent and confesse his name Geneua How Rahab and Ruth are named in the Genealogy of Christ. Salmon begat Booz of Rahab ¶ Rahab and Ruth are héere named among the grandmothers of our Sauiour thereby to signifie that he was not onely come of the Iewes and for the Iewes but also the Gentiles and for the saluation of the Gentiles Sir I. Cheeke Rahab Ruth being Gentiles signifie that Christ came not onely of the Iewes and for them but also of the Gentiles and for their saluation Geneua RAINEBOVV What the Rainbow signifieth WHen Noe was come out of the Arke and had made an Altar and offered vp beastes and birdes thereon vnto the Lorde GOD gaue first of all vnto him his worde by the which he promised that hée woulde no more destroye the worlde with water And for the confirmation thereof hée gaue the Rainebowe for a sure token betwâ—ene him and man For in that Bowe is expressed both the couloures of Water and Fire the one parte being blew and the other redde that it might be a witnesse to both the iudgementes the one past the other to come Lanquet RAVEN How the Rauens feedeth Elias I Haue commaunded the Rauens to féed thée there ¶ To strengthen his faith against persecution God promiseth to feede him miraculously Geneua How God feedeth the Rauens And the young Rauens the crie ¶ For their crieng is as it were a confession of their néede which cannot bee releeued but by God onely then if God shew himselfe mindfull of the most contemptible foules can he suffer them to die with famine whom he hath assured of lyfe euerlasting Reade Iob. 39. 3. and Luke 12. 24. Geneua Of the Rauen and Doue sent out of the Arke The Rauen that Noe sent out of the Arke went going and returning vntill the waters were dried vp vpon the earth But the Doue which he sent out finding no resting place for her foote retourned vnto him into the Arke suffering Noe to pull her in vnto him with his hande Uppon this place the Bible note sayth thus It séemeth the Rauen béeing a wilde and vncleane foule fed of the dead carcases and therefore refused to tourne againe into the Arke But the Doue being of nature a tame foule and vsed to cleane foode and finding no place to rest on suffered her selfe to be receiued in againe REALITIE When and by whome this word was inuented THis tearme Reallye present you shall vnderstande that after Bonifacius the thirde about the yeare of â—ur Lorde 603. obteyned of Phocas the false Emperour to bée the head of the Church by the craftie practise of the Monkes Pasâ—hasius Hunbeâ—â—cus Guinudus Algerus Rogerus Franciscus Anselmus and such other was Realitie inuented aâ—d tearmed to the Sacrament before that time the spirituall eating was magnified among the olde Doctors Antony Gyloy RECEIVED How we haue nothing but that wee haue receiued of God WHat hast thou that thou hast not receiâ—ed ¶ This sentence ought to bée had in remembraunce of all men For if wée haue nothing but that we haue receiued what can we deserue I praye you or what néede we dispute of our merites It commeth of the frée gift of God that we liue that wée loue God that we walke in his feare where be our own deseruings then Sir I. Cheeke RECONCILIATION What it is to be reconciled TO be reconciled is all hatred and discord set aparte to restore all the former loue concord friendshippe necessitie and familiaritie that was wont to bée Marl. vpon Math. fol. 97. ¶ Reconcile to make at one to bring in grace and fauour Tindale REEDE What is signified by this Reede A Réede shaken with the Winde ¶ The Réede is a figure of the doctrine that is not of God but wauereth with the winde Tindale How the power of Aegypt is compared to a Reede Thou trustest now in this broken staffe of Réede to wit on Aegypt ¶ Aegypt shal not onely be able not to succour thee but shall bée an hurt vnto thée Reade Esay 6. 36. and Ezech. 29. 6. Geneua A Réede shaken with
we thus cleaue to God with strong faith beléeue his words Then as sayth Paule God is faithfull that he will not suffer vs to be tempted aboue that we are able or aboue our strength that is to sayâ— if we cleaue to his promises and not to our owne fantasies and imaginations he wil put might and power into vs that shall be stronger then all temptations which he shall suffer to be against vs. Tindale fo 81. What is vnderstood by watchmen For his watchmen are all blinde c. ¶ By those blinde watchmen vnderstand the chiefe Priests yâ— Scribes Pharesies c. which were the peruerters and deprauers of the law of God These for filthy lucre sake abolished the true seruice of God and were the chiefe causers of the forsaking of Israel They were sluggish and sought not that which was for the edification of the people and for the glory of God but that which was for their owne priuate profit and pleasure They were slothfull to roote out vice and to plant vertue and driuen into the profound déepe sléepe of ignorance of idlenesse of lecherousnesse of pride As oft as the Prelates of the people Bishops Abbots and they that auaunt themselues for religious be such there hangeth a great scourge ouer the whole flocke of Christ. T. M. ¶ He sheweth that the affliction shal come through the fault of the gouernours Prophets and pastours whose ignorance negligence auarice obstinacy prouoketh Gods wrath against them Geneua I haue made thée a watchman to the house of Israel ¶ By this watchman are figured Bishops Priests aâ—d Preachers which must take the occasion of their speaking and exhorting at the mouth of God and speake not in their owne but in his name T. M. He sheweth that the people ought to haue continually gouernours teachâ—rs which may haue a care oner them and â—o warne theÌ„ euer of the daungers which are at hand Eze. 33. 2. Ge. The meaning of this place following The voice of thy watchmen shall be heard ¶ The Prophets which are thy watchmen shall publish this thy deliueraunce This was begun vnder Zorobabel Ezra Nehemiah but was accomplished vnder Christ. Geneua Of the watchman that Daniel speaketh of And behold a watchman and an holy one came downe from heauen Meaning the Angell oâ— God which neither eateth nor sleepeth but is euer ready to doe Gods will and is not infect with mans corruption but is euer holy and in that that he commaundeth to cut downe this tree â—e knew that it shoulde not be cut downe by man but by God Geneua What the fourth watch meaneth And in the fourth watch of the night The Hebrewes diuided the night inâ—o â—oure parts which they called the foure watches wherefore the fourth watch was next to the morning and was called the morning watch As in the. 1. Reg. 11. 11. Tindale VVATER How it is not water that doth wash away our sinnes ARise and be baptised and wash away thy sinnes We ought not to thinke that water washeth away our sinnes but the mercy and grace of God which is signified and represented vnto vs by the water Ye shall note that by a figure named Allocosis the same is ascribed vnto the outward signe which doth onely perteine vnto the grace election of God Sir I. Cheeke He sheweth that sins cannot be washed away but by Christ who is the substance of Baptime in whom also is comprehended the father and the holy Gost. Geneua The meaning of this place following Whosoeâ—er drinketh of this water c. To drinke this water is to beléeue credit the word of God and to receiue the testimony of Christ which thing onely can quench the thirst of the soule Sir I. Cheeke What is signified by water and spirit Except a man be borne of water and spirit ¶ Héere by the water he vnderstandeth the worde and grace of God and also the illumination of the holy Ghost which is that heauenly water that Esay the Prophet doth speake of saieng All that be a thirst come vnto the waters Iohn 4. 14. and. 7. 38. Iere. 2. 13. By the spirit he vnderstandeth the inspiration of the holy Ghost and the heauenly working of the spirit of God So that this place helpeth them nothing that doe affirme that the children of the faithfull are damned and that they shall neuer enter into the kingdome of heauen if they dye before they canne be baptised Sir I. Cheeke ¶ This place of Iohn is not to be vnderstood of the outwarde signe of holy Baptime but simply of the inward and most spirituall regeneration of the holye spirit which when Nichodemus vnderstoode not perfectly the Lorde figured and made the same manifest by Parables of water and of the spirit that is to saye of the winde or the aire by Elements very base and familyar for by an by hée addeth That which is borne of flesh is flesh c. Againe The winde bloweth where it lysteth c. Which must néedes bée meant of the ayre For the other part of the comparison followeth So is euery one that is borne of the spirit Bullinger fol. 1048. ¶ By this is signified the Baptime which is the mortification of the flesh preached by Iohn Baptyst and the renuing of the spirit which is remission of sinnes obteined by Christ. Tindale What the water of Siloh doth signifie Forsomuch as the people refuse the still running water of Siloh c. ¶ Hee calleth the kingdome of Dauid which figureth the kingdome of Christ the still running water of Siloh which thing agréeth verie well vnto Christ that was meeke and lowlye of heart Math. 11. 29. Zach. 9. 9. Beholde thy king commeth vnto thée poore and lowly c. He raigneth in still and peaceable consciences Siloh was a spring at the foote of the hill of Syon which hath not continally water but springâ—th certeine houres and dayes and commeth with a great sound by the bottome of the ground and rifts and holes of an hard rocke The manner of speaking is borrowed of the despised littlenesse of the water which signifieth the small estimation and pouertie of the christen T. M. ¶ Looke Siloh What is meant by the water of the Sea The water of the sea shall bée drawne out Nilus shall sinke away and be dronke vp ¶ The water of the sea c. Aegipt as stories shew receiueth no raine forth of the aire but is ouerflowed with yâ— water Nilus at certein times 14. 15. or 16. cubits high froÌ„ the ground for if it increse to any lesse height the Countrey scapeth not a dearth sayth Plinie And therefore by the scarcenesse and want of water is the desolation of the land described Nilus is heere called by diuerse names Sometime the Sea sometime riuers sometime wells sometime pondes c. For that fludde runneth seuen sundry wayes and it is called the Sea not onelye because the Hebrewes call
Godhead S. Iohn sayth not Caro verbum facta est as the Arrians expound it and say the flesh receiued the worde but hée sayth Verbum caro factum est The word was made flesh I. Proctour ¶ In that he sayth the word became flesh and not man hée sheweth how farre Gods sonne humbled and abased himselfe For the Scripture calleth man flesh when he will signifie the pouertie vilenesse and miserie of man As when it is said All flesh is grasse and he remembred that we were but flesh my spirit shall not euer striue in man for he is flesh But when yâ— Euangelist sayth The word became flesh we may not imagin that Gods sonne ioyned to his diuine nature flesh only and not mans soule as Appolinaris thought in his traunce that flesh and the Godhead made one person without mans soule For he imagined that the diuinitie was in steede of a soule But so it should follow that the Lord Iesus was not a very man For flesh is not a man For the soule is the formall part of a man namely that wherby a man is a man without which a man cannot be And that the Lord had a mans soule beside his diuinitie he himselfe testifieth where he saith My soule is heauy vnto yâ— death Neither can Appol 〈…〉 is aide himselfe with this place For when the Scripture calleth men flesh it meaneth not that they are without soule for then they were no men indeede Traheâ—on What the Euangelist meaneth by the word in this place of Iohn In the beginning was the worde c. ¶ By the word the Euangelist meaneth the second person in the holy Trinitie namely our Lord Iesus Christ touching his diuine nature as it appeareth afterward when he saith And the worde became flesh Héere we must consider why Gods son is called a word Auncient writers consider a worde two wayes For they teach that there is an outward word and an inward word The outward word is that foundeth and passeth awaye The inwarde worde is the conceite of the heart which remaineth still in the heart when the sound is past So they saye that God hath an outward worde which is sounded pronounced and written in bookes And that hée hath an inwarde worde which remaineth within himselfe whereof the outwarde worde is an Image effect and fruite This inwarde worde euer remaining in him is called his sonne as the conceite of the heart maye bée called the ingendered fruite of the heart and the heartes childe They thinke also that he is called the worde of God because that as a worde is the Image of mans minde and representeth it vnto vs so the Lorde Iesus is Gods Image and most liuely representeth vnto vs his power his Godhead and his wisedome For whatsoeeuer is in the Father shineth in the Sonne Some other thinke that the worde héere is taken for a thing after the Hebrew manner of speaking For the Hebrewes vse Dabar which signifieth a worde for a thing When Esay the Prophet asked king Ezechias what the Babylonians had seene in his house he aunswereth thus They sawe all that was in my house Iohaial dabar there was not a word that is to say any one thing that I shewed not vnto them in my treasures The Prophet replyeth Behold the daies come that whatsoeuer is in thine house shall be taken away and whatsoeuer thy father haue laid vp in store vnto this day shal be carried to Babylon Ioij vather dabar ther shall not a word remain saith the Lord that is to say there shall not one thing be left behinde The Angel also in S. Luke when the virgin Mary meruailed how she shuld coceiue a childe without mans helpe sayd vnto her No word shall be impossible vnto God yâ— is nothing shal be impossible for him to do So that after this vnderstanding S. Iohns mening is that in the beginning ther was a diuine and heauenly thing with God Traheron How the word of God is called the light Thy word saith Dauid is a lanterne vnto my féet Psa. 119. 105 Againe the commaundements of the Lord is lightsome giuing light to the eyes Psal. 19. 7. Theophilact saith Verbum Dei est lucerna c. The word of God is the candle whereby the théefe or false preacher is espied How the word of God endureth for euer S. Hierome sayth Quomodo eternae erunt Scripturae diuinâ— c. How shall the holy Scriptures be euerlasting séeing the world shall haue an ende True it is that the parchment or leaues of the books with the letters and all shall bée abolished but forsomuch as the Lord addeth My words shal neuer passe doubtlesse though the papers and letters perish yet the thing that is promised by the same letters shall last for euer Of the nature and strength of the word of God For the word of God is liuely and mighty in operation and sharper then anye two edged swoorde and entereth through euen to the diuiding asunder of the soule and the spirit of the ioyntes and of the marrowe and is a discouerer of the thoughts and the intent of the heart neither is there any creature which is not manifest in his sight but all thinges are naked and open vnto his eyes with whome wée haue to doe Surely as the raine commeth down and the Snow from heauen and returneth not thether but watereth the earth and maketh it to bring forth bud that it may giue séed to the sower and bread to him that eateth so shall my word be that goeth out of my mouth it shall not returne vnto me in vaine but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it How the word of God hath sundrie names The word of God according to the sundry effectes and propertyes thereof hath sundry names as thus It is called seed for that it encreaseth and multiplyeth It is called a sword for that it cutteth the heart and diuideth the flesh from the spirit It is called a net for that it taketh vs and encloseth vs together It is called water for that it washeth vs cleane it is called fire for that it inflameth vs It is called bread for that it féedeth vs. Euen so it is called a key for that it giueth vs an entrye into the house The house is the kingdome of heauen Christ is the doore the word of God is the keye Iewel fo 144. How the word of God is the key ¶ Looke Key How the word of God is plaine They are all plaine vnto him that will vnderstand ¶ Meaning that the word of God is easie to al that haue a desire vnto it and which are not blinded by the Prince of this worlde Geneua The more that Gods word is troden downe the more it groweth The Pharesies sayd thus of Christ Videtis nos nihil proficere c. Ye sée we can doe no good lo the whole world