to Bethel and transgresse to Gilgal c. ¶ He speaketh this in contempt of them which resorted to these places thinking that their great deuotion and good intention had bene sufficient to haue bound God vnto them Geneua But séeke not Bethel nor enter into Gilgal c. ¶ In these places they worshipped new Idols of which afore time serued for the true honour of God therefore he saith that these shall not saue them Geneua Reade Ieromie 48. 13. BETHLEEM How Bethleem was made famous by the birth of Christ. AND thou Bethleem in the land of Iuda art not the least ¶ Though thou meaning Bethleem be a small towne yet shalt thou be verie famous and noble through the birth of the Messias who shall be borne in thée Beza ¶ Understand because Christ was borne there Bethleem betokeneth the Christentie which in the eies of the world is little and vile but in the eies of God is great precious Tindale And thou Bethleem Epâ—rathah art little to be among the thousands of Iuda ¶ For so the Jewes diuided their countrie that for euerie thousand there was a chiefe Captaine And because that Bethleem was not able to make a thousand he calleth it little But yet God will raise vp his Captaine and gouernour therein And thus it is not the least by reason of this benefite Geneua BETHPHAGE What manner of village it was AND were come to Bethphage ¶ Bethphage was a little village at the bottome or foote of the mount Oliuete which was néere to the citie of Hierusalem béeing distant from the same not aboue two miles as we maie read in the first Chapter of the Actesâ— Marl. vpon Math. fol. 458. BETHSEDA What this word signifieth BEthseda or as some writeth Bethesda is as much to say as a spittle or an hospital whereas poore folks hath their being which place was by a poole where the Shéepe that were offered in the temple were kept And the sicke remained there looking for the mouing of the water T. ¶ If signifieth the house of powring out because the water ranne outby conduits Geneua ¶ Of this name there are diuerse interpretations and diuerse translations also for according to the Hebrue word it is sometime called Betzaida sometime Bethesda and other while Betheder wherevpon some interpret this word to signifie the house belonging to the flocke and other some the place of fishing But their opinion is more probable which expound the same to the place of effusion For so much doth the Hebrue word Eshed sound but the Euangelist hath pronounced the two last silables thus Esda as Beth-esda according to the Chaldes tongue which at that time was much vsed It is verie likelie that the water was brought to this place by conduct pipes Also this place or poole was called in latin Probatica piscma that is to saie the pond where the Priests did wash the shéep that shold be sacrificed for the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or probation signifieth a Shéepe Marl. vpon Iohn fol. 145. BETRAIENG What it is to betraie TO Betraie seemeth in Latine to signifie thrée thinges namelie to bewraie to deceiue and deliuer vp Proditio therefore is an action whereby by guile bewraieng or deliuering vp our neighbour or their goods are hurt and that especiallie of those which ought rather to defend the same Pet. Mar. vpon Iudic. fol. 37. BIBLE In whose daies it was translated into our vulgar tongue SAint Bede saith that one Cedman an English Poet translated the booke of Genesis and Exodus with diuerse other stories of the Bible into English Rime Likewise king Adelstone about a nine hundred years past caused the whole â— Bible to be translated into English S. Iohn Treuisa saith that Bede himselfe turned Saint Iohns Gospell into English Also hée saith that Alâ—red caused the Psalter to hée tourned into English Therefore it is vntruely said that this I le hath continued thirtéene hundred yeares without hauing the Scripture in English Iohn Treuisa li. 5. Chap. 24. and li. 6. Chap. 1 ¶ Theodoretus writeth thus Ye maie commonlie sée saith he that not onelie the teacher of the people and rulers of the Churches but also Taylers Smiths and Clothworkers and other artificers do vnderstand the principles of our religion And further yâ— not onlie learned women if there be anie such but also such women as liue by their labour sewsters and maid seruants but also husbandmen and dichers heard men and graffers can reason of the holie Trinitie and of the creation of the world and of the nature of mankinde a great deale more skilfuller then either Plato or Aristotle were euer able to doe ¶ In Policronicon it is shewed how when the Saxons did inhabite the land the king at that time which was a Saxon did himselfe translate the Psalter into the language that then was generallie vsed Yea I haue séene a booke at Crowland Abbeie which is kept there for a relique The booke is called Saint Cuthlakes Psalter and I wene verilie it is a copie of the same that the king did translate for it is neither English Latine Gréekâ— Hebrue nor Dutch but somewhat soundie to our English And as I haue perceiued sith the time I was last there béeing at Antwarpe the Saxon tongue doth sound likewise after ours and it is to ours partlie agréeable Lambert in the booke of Mar. fol. 1273. BILNEY Of the comfort he had of his friends and they of him the night before he died THe Fridaie at night which was before the daie of his execution béeing Saint Magnus daie and Saterdaie Bilney had diuerse of his friends resorting vnto him into the guilde hall where he was kept Among whom one of the said friends finding him eating of an Albrew with such a chéereful heart and quiet minde as he did said that he was glad to sée him at that time so shortlie before his heauie painfull departure so heartelie refresh himselfe Oh said he I followe the example of the husbandman of the countrie who hauing a ruinous house to dwell in will yet bestow cost as long as they maie hold it vp so doe I now with this ruinous house of my bodie and with Gods creatures in thankes to him refresh the same as ye sée Then sitting with his said friendes in godlie talke to their edification some put him in mind that though the fire which he should suffer the next daie should be of great heate vnto his bodie yet the comfort of Gods spirite shoulde coole it to his euerlasting refection At that word the said Thomas Bilney putting his hand toward the flame of the candle burning before them as also he did diuers times beside séeling the heate thereof O sayd he I féele by experience haue known it long by philosophie the fire by Gods ordinance is made naturally hot But yet I am perswaded by Gods holie word and by the experience of some
his help but goe about without him to helpe them selues by ther owne workes and wisedome or are impatient in their troubles them doth he forsake vtterlie in the middes of their afflictions Sir I. Cheeke What Gods curse is Gods curse is the taking awaie of his benefites As God cursed the earth and made it barren so now hunger dearth warre pestilence and such like are yet right curses and signes of the wrath of God vnto the vnbeléeuers but vnto them that know Christ they are verie blessings and that wholsome crosse and true Purâ—â—torie oâ— our flesh through which all must go that will liue godlie and be saued As thou readest Math. 5. 10. Blessed are they that suffer persecution for righteousnesse sake c. And Heb. 12. 6. The Lord chasteneth whom he loueth and scorgeth all the children that he receiueth Tindale What God appointeth and no more Whatsoeuer thy hand and thy counsell determined before to be done ¶ Héere we doe learne that the enimies of Christ can goâ— no farther then God hath appointed them Therefore let the Preacher of the truth be of good comfort though Satan with all his legion of diuells the world all the mightie Princes thereof doe arise and conspire against them yet they can doe no more then the Lords hand and counsell hath appointed before Sir I. Cheeke How all things come to passe by Gods will ¶ Looke Will Of two wills in God ¶ Looke Will. How God ordeined sinne and yet is not the author of sinne ¶ Looke Sinne. Of the God of this world Iâ— whom the God of this world hath blinded the mindes of them which beléeue not ¶ Satan is Gods minister and can doe no more then he appointeth him to doe Neuertheles Christ calleth him the Prince of this world Iohn 16. 11. And héere the Apostle calleth him the God of this world because the worlde doth most commonlie forsake the true God and serueth him For vnto whom soeuer we obaie we make him our God As S. Paule calleth the bellie their God that are earthlie minded serue their owne bellies Phil. 3. 19. What is meant by the God of Iacob ¶ Looke Iacob What the seate of God is ¶ Looke Seate GODHEAD IN CHRIST How Christs Godhead is vnderstood FOr in him dwelleth all the fulnesse of the Godhead bodelie ¶ We must beware that we doe not with the Antropomorphiâ—es think that God hath a bodilie shape because the Apostle saith that the Godhead dwelleth in Christ bodelie for that is as much to saie that the Godhead doth dwell trulie and naturallie in Christ being a 〈…〉 and◠〈…〉 God and that therefore he is a sufficient treasure of all 〈…〉 riched Sir I. Cheeke ¶ In saieng that the Godhead is reallie in Christ he sheweth that he is verie God Also saieng In him he declareth two distinct natures And by this word Dwelleth he proueth that he is there foreuer Geneua How Christ in his Godhead is euerie where How maie Christ be called a straunger is he departed into a straunge countrie Séeing he is with vs vnto the worlds end and is among them that he gathered in his name Aunâ—were Christ is both God and man hauing in him two natures and as man he is not with vs vnto the worldes ende nor is present with his faithfull gathered together in his name But his diuine power and spirite is euer with vs. Paule saith he was absent from the Corinthians in bodie but he was present with them in spirite So is Christ gone hence saith he and absent in his humanitie which his diuine nature is euerie where And in these saiengs we reserue to both his natures their owne properties Origen in Math. homil 33. GODS MERCIE Of such as presume too much thereof MAnie doe presume so much of Gods mercie that they sinne at pleasure and repent at leasure But be not seduced saith S. Paule for God is not mocked whatsoeuer a man soweth that shall he reape Hemmyng How the Magistrates are called Gods ¶ Looke Iuâ—ges What the nature of Gods word is ¶ Looke Word Nature GODLIE SORROVV What godlie sorrow bringeth to a man FOr godlie sorrow causeth repentaunâ—â— c. ¶ There be two manners of sorrow The one commeth of God and ingendereth repentaunâ—e 〈…〉 life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter For they all sorrowed but the sorrow of Cain and of Iudas was fleshlie and carnall and therefore being without godlie comâ—ort it did driue them to desperation Whereas Dauid and Peter in their godlie sorrow did flie vnto the father of mercies with a true repentant heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirite doth touch he is sorie for his sinnes committed against so mercifull a father and these are the fruites of his repentaunce as witnesse Dauids and Peters teares Others which are sorie for their sinnes onelie for feare of punishment and Gods vengeaunce fall into desperation as Cain Saule Achitophel and Iudas Geneua GODLINESSE What Godlinesse is GOdlinesse is not made of words as wood is made of Trées but it is an earnest loue procéeding from a pure heart and a good conscience and an vnfained faith in which we maie glorifie God and doe good to his people Paule was godlie when he gloried in nothing but in the crosse of Iesus Christ by which the world was crucified vnto him and he vnto the world They are godlesse hypocrites which in word confesse they know God but in deede doe denie him They are Christs which haue crucified the flesh with the affections and concupiscence of it They are of their father the Diuell that in wickednesse doe the desire of the Diuell c. M. Deering GOG AND MAGOG What they were and what they doe signifie SAint Austen in his 20. booke De ciuitate Dei willeth by Gog to be signified the glorious hypocrites of the world by Magog the open enimies of righteousnesse pretending the contrarie As testifieth Berosus the Chaldean in the first booke of his histories 5. chapter Gog was a mightie gouernour in the land of Sabea Arabia the rich vnder Nimroth the great king of Babilon and there ruled with Sabâ—s his Father in the 18. yeare of his raigne In the 38. Chapter of Ezechielâ— Prophecie ver 2. he is called the chiefe Prince of Mosoch and Tâ—â—bal whom some Expositours taketh for Capadoce and Spaine But after the opinion of S. Hierom and Isidorus which was a Spaniard the Hebrue taketh this Thubal for Italy which is much more agréeable to the purpose Magog was the seconde sonne of Iaphet which was the third sonne vnto Noe. This Magog as witnesseth Iosephus in the first booke of his Antiquities the 11. chapter was the first beginner of the Magogites whom the Greekes called the Scythians and we now the Tartarians And all the chiefe
Moses and sée that yee walke not after strange Gods of the nations that you remaine among See that ye neither make mention sayth Iosua nor yet sweare by the name of their Gods Thus in the olde lawe were they suffered to sweare in an earnest iust and waightie cause But now after the rule of Christ be the matter neuer so true we maye not of our owne selues nor by our own authoritie and priuate power sweare or promise anie manner of thing c. What the principall causes be that stop the Iewes from Christianitie I reade in the persecution of Scotlande of one George Wisehart a Gentleman and Martyr of a certeine storie which he resiteth on this wise I once sayth hée chaunced to méete with a Iew when I was sailinge vpon the water of Rhene I dyd enquire of him what was the cause of his partinacye that he dyd not beléeue that the true Messias was come consideringe that they had séene all the prophesies which were spoken of him to be fulfilled Moreouer the prophesies taken awaye and the Scepter of Iuda by manye other testimonies of the Scripture I vanquished him that Messias was come the which hée called Iesus of Nazareth This Iewe aunswered againe vnto mée When Messias commeth he shall restore all thinges and hee shall not abrogate the lawe which was giuen to our fore-fathers as ye doe For why wée sée the poore almost perishe through hunger amonge you yet you are not moued with pitie towardes them But amonge vs Iewes though wée bée poore there is no begger founde Secondarilie it is forbidden by the Lawe to faine anie kinde of Imagrie of thinges in heauen aboue or in the earth beneath or in the Sea vnder the earth but one God onelye to honour but your Sanctuaryes and Churches are full of them Thirdlye a peece of bread baken vppon the Ashes ye adore and worshippe and saie that it is your God In the booke of Mar. fol. 1446. Why the Iewes were suffered to be diuoâ—ced ¶ Looke Diuorcement Howe the Iewes were driuen out of diuerse Realmes About the yeare of our Lorde 1179. were many Iewes in Englande which agaynst the feast of Easter did vse to Crucifie younge children in despite of Christian Relygion ¶ About the yeare of our Lord. 1186. They crucified a childe in the towne of Bury About the yeare of Christ. 1235. the 18. yeare of the reigne of king Henrie the third the Iews dwelling in Norwich were accused for the stealing of a childe whome they purposed to crucifie ¶ About the yeare of our Lord. 1245. and the 28. yeare of Henrie the third king of England at Tollet in Spaine a Iew digging in the ground to enlarge his vineyard found a hollow stone wherin was a booke of the bignesse of a Psalter written in Gréeke Latine and Hebrew the matter wherof was of the worlds to come And declared the coÌ„ming of Christ to be the beginning of the third world which was expressed on this wise In the beginning of the third world the sonne of God shall bée borne of a Uirgin By occasion of this booke the Iewes were turned to the faith of Christ. ¶ About the yeare of our Lord. 1264. and in the. 47. yeare of the reigne of Henrie the third king of England 500. Iewes were slaine by the Citizens of London because one Iew would haue forced a christen man to paie more then two pence for the vsurie of xx s. the wéeke ¶ About the yeare of our Lord 1279. and in the sixt yeare of the reigne of king Edward the first king of England 284. Iews were put to execution for clipping of the kings coine ¶ About the yeare of our Lord. 1475. at the citie of Trident a childe named Symon was murthered of the Iewes of that Citie in dirision of the passion of Christ for which murther and villanie the Iewes suffered great and worthie punishment ¶ In the yeare of our Lord. 1492. There were driuen out of Spaine by commaundement of the king 125. families of the Iewes of the which 30. thousand died of the pestilence in their iourneie as they were departing Of the conuersion of the Iewes Bretheren I will not haue you to be ignoraunt of this mysterie that you be not high minded in your selues for that the blindnesse is happened vpon parte of the Israelites vntill that the fulnesse of the Gentiles come in so Israel shall be saued ¶ This conuersion of the Iewes I doe disseuer from those tokens which began to be done a great while a goe do passe before the comming of the Lorde and I doe applie it vnto those signes which shall goe nearest before it But how that conuersion shall be fulfilled and what shall be the point of the fulfilling of the Gentiles let him define which is able We can rather wish it then for a certeine define it Augustine sayth that there shall be sometimes a manifest vocation or calling of the Iewes in the saluation of the Gospell but how and what time it shall be he doth not expresse Musculus fol. 451. ¶ He sheweth that the time shall come that the whole nation of the Iewes though not euerie one perticularly shall bée ioyned to the Church of Christ. Geneua IGNORAVNCE What a pleasure it is to the diuell for a man to be ignorant in the Scripture VNto the diuell it is a torment aboue all tormentes and a paine aboue all paines if they sâ—e anie man readinge the worde of GOD and with feruent studie searchinge the knowledge of Gods lawes and the mysteries and secrets of the Scriptures Héerein standeth all the flame of the diuels in this fire are they tormented for they are ceased and possessed of all them that remaine in ignoraunce The reading of the Scriptures is a greate fence against sinne and the ignoraunce of the Scriptures is a daungerous downefall and a great dungeon To knowe nothing of Gods lawe is the losse of saluation Ignoraunce hath brought in heresies and vicious life Ignoraunce hath turned all thinges vpside downe How no man is excused by Ignorance Ignoraunce excuseth no man if thou of ignoraunce followe a blinde guide thou shalt perish together with him The ignoraunce of Scriptures and the word of God is the head spring of all heresies and perniâ—ious errours For why Without the Scriptures the power of God connot be knowne which is Christ. Sir I. Cheeke vpon these words of S. Math. Ye are deceiued vnderstanding not the Scriptures Wherevnto the mainteâ—ners of ignorance maie be likened They be like that Painter that Plutarch speaketh of that had euill fauouredlie proportioned a painted Henne and therefore chased away the liue hennes least that his euill workmanship should be perceiued Those chase awaie Gods word least their fancie should be discouered I LE What is signified by the I le THey that dwell in the Iles shall sée c. ¶ Some reade And he that dwelleth in this I le c. Hierusalem
sinne wherefore hast thou made me such a one If thou be the preseruer of men â—hy shouldest thou condempne me so seeing it lyeth in thée to saue me But a man may well sée that this is not the naturall meaning And such as take it so neuer knewe the intent of the Holy ghost as touching this streine and moreouer they haue ill considered yâ— which is witnessed vnto vs concerning lob how he was patient howsoeuer the world went with him What is it then that Iob ment It is as if he should say Well I confesse my fault and I cannot escape the iudgement of God why so He is the kéeper of men But this word Keeper hath bene misconstrued for men haue taken it for a preseruer of mankind for one that shieldeth them vnder his protection It is certaine that as yâ— Gréeke Translater also hath well marked which thing he is commonly wont to doe Iob ment to say that God wayteth vpon vs that he watcheth vs and that he knoweth all as if a man should watch one to spye and marke all that euer he doeth and saith We sée then in what sence Iob applyeth this title vnto God that is The kéeper of men Cal. vpon Iob. fol. 135. KILL How the intent to kill is worse then the slaughter it selfe BUt ye goe about to kill me c. ¶ We are taught by this place that the minde and purpose to do any work is accounted for the worke it selfe Yea if thou consider well the intent to doe any euill thing is worse then the worke it selfe and the intent to doe any good worke is better then the worke it selfe Better is the desire to doe good to those that are in misery then the Almes déede it selfe And the intent to kill is worse then the murther it selfe The Almes déede may be so done that it may displease God concerning the which reade the 5. of Mathew verse 42. A murderous déede may be so done that it may please God as may appeare in the Leuiticus in Phinehes in Iehu and so refused that God may be displeased for the not dooing of it as we may sée in Agag Amalech whom Saule kept alyue But the desire and intent to do good cannot displease God euen as the desire to kill cannot please him Marl. vpon Iohn fol. 317 KING How and wherefore we are called Kings and Priests AS euery perfect beléeuing man in our Sauiour Christ are called Priests of offering of spirituall Sacrifices so are they â—alled Kings of ruling and subduing the temptations and suggestions of their sinfull appetites vnto reason and to the will of God vppon the perfourmaunce of this condition Moses doeth call vs Kings and Priests saieng If ye will heare my voice and kéepe my appointment ye shall be mine owne aboue all Nations For all the earth is mine ye shall be also vnto me a Kingdome of Priests and an holy people Ric. Turnar Of the Kings of Israel and Iuda how many were good Of all the kings that reigned ouer Israel and Iuda there were no mo but Dauid Ezechias and Iosias that continued perfectly vnto the ende of their liues in the true religion of God not that these thrée were men of such perfection that they did not notably offende the lawe of God in their life time But these wer such men that they wer neuer infected with the foule sinne of Idolatrie and wicked worshipping of straunge Gods Into other sinnes in déede they fell and from the same by true repentaunce obteined mercie and forgiuenesse aâ— Gods hand So that notwithstanding both the murther adulterie of Dauid the foolish vaine glory of Ezechias that shewed all his treasure and all his secrets vnto the Ambassadours of Babilon for the which Esay the Prophet did openly reproue him to his face Yet otherwise they stoode vpright kéeping themselues pure and cleane from the most detestable sinne of Idolatry And therefore Dauid strong in the armes and amiable of countenaunce and Ezechias which by interpretation is called the health of our Lorde and Iosias Fortitudo Domini the strength of the Lord These thrée doe beare the bell away and are preferred aboue all the Kings of Iuda as we reade in the Booke of Ecclesiasticus 40. Chapter where their praises are commended to endure to the worlds ende Ric. Turnar How Kings haue to doe in matters of religion Dauid commaunded Sadoch and Abiathar the Priests and the Leuites to bring the Arke of the Lord God into the place which he had prepared for it Salomon displaced Abiathar from the high Priests office put Sadoch into his roome Heare me O you Leuites and be sanctified cleanse the house of the God of your Fathers and take awaye all vncleannesse from the Sanctuary ¶ Thâ—se are not words of entreatie but flat commaundements as Lyra saith Ezechia cupiens renouare foedus c. Ezechias desirous to renue the Couenaunt with the Lord first did commaund the Leuites to be sanctified Second by them being sanctified the Temple to be cleansed Thirdly by those which were cleansed sacrifice to be made for the offence of the people Fourthly by sacrificing God to be praised Fiftly by cleansing the holye Burnt-offerings to bée offered vp ¶ Thus were all things done by his commaundement by his constitution and at his pleasure c. I. Bridges fol. 285. Nunc mihi debio c. I iudge it saith Constantine the great that this ought before all other things to be my scope that among the most holy multitude of the Catholike Church one faith and sincere Charitie and godlynesse agréeing together towards almightie God might be conserued I. Bridges fol. 117. Quanto subditorum gloria c. How much more saith the king of Spaine called Richardus we are exalted in royall glorie ouer the subiects so much more ought we to be carefull in those matters that apperteine vnto God Either to augment our owne hope or else to looke to the profit of the people committed to vs of God And as ye sée me in very déede inflamed with the seruice of faith God hath stirred me vp to this end that the obstinacie of infidelitie béeing expelled and the furie of discorde remoued I should reuoke the people to the knowledge of faith and to the fellowship of the Catholike Church who serued errour vnder the name of religion These be the wordes of this christen king which he spake openly in the third counsel at To-let before all the Bishops there assembled S. Austen sayth that the auncient actes of the godly kings mentioned in the propheticall bookes were signes of the like factes to be done by the godly Princes in the time of the new testament I. Bridges fol. 505. Of Iosaphats supreme gouernement ¶ Looke Iosaphat Carolus Magnus commaunded that nothing should be read openly in the Church sauing onely the Canonicall bookes of the holy Scripture And that the faithfull people should receiue
for couetousnesse as when I cherish or flatter a rich man for his goods when I make much of them that haue done me plesures and may doe me moe The fifte way I may loue for my sensuall lust as when I loue to fare deliciously or els when I mad or dote vpon women The first way to loue my neighbour for the loue I beare to God is onely worthy to be praised The second way naturally deserueth neither praise nor dispraise The third the fourth and the fift to loue for glorie and aduantage or pleasure all three be stark naught Lupset LOVVLINESSE Wherefore lowly men come to worship THe lowly person shall come to worship ¶ Not for that lowlinesse deserueth these things but that these fall vnto the lowly for the lowlinesse of Christ. Hemmyng ¶ Saint Augustine saith that the whole lowlinesse of man consisteth in the knowledge of himselfe Caluine Psal. 9. Of loosing binding ¶ Looke Binding loosing Of the loosing of Lazarus ¶ Looke Lazarus LVCIFER What is meant by Lucifer ¶ Looke Nabuchodonosor LVKE The life of S. Luke written by S. Hierome LVke a Phisition born at Antioch was not ignorant of the Gréeke tongue as his writing do shew he was a follower disciple of the Apostle Paule a companion of al his peregrination he wrote a volume of the Gospell of whom the same Paule saith on this wise We haue sent with him a brother whose praise is in the Gospel throughout all the Congregations And againe to the Collossians Most deare Lucas the Phisition gréeteth you And to Timothie Luke is with me alone He set foorth also an other speciall good booke which is intitled the Actes of the Apostles the storie whereof came euen full to Paules time béeing tarieng two yeares at Rome that is to say vnto the fourth yere of Nero the Emperour there whereby we do wel perceiue that the same booke was made in the same Citie Therfore as for the circuites of Paule of Tecla the Uirgin and all the tale of Leo by him baptised we recken among the Scriptures that be called Apoâ—ripha For what manner a thing is it that a companion which neuer went from his elbow should among his other matters be ignoraunt of this thing alone Tertulian which was néere vnto that time reporteth that a certaine Priest in Asia being an affectionate fauourer of the Apostle Paule was conuict before Iohn for being Author of that booke and that the Priest confessed himselfe to haue done the thing for the loue that he bare to Paule and the booke by reason thereof to had escaped him Some Writers déeme that as often as Paule in his Epistles saith according to my Gospel he signifieth of the worke of Luke And that Luke learned the Gospell not onely of the Apostle Paule who had not bene conuersant with the Lord in the flesh but also of the rest of the Apostles which thing Luke also himselfe declareth in the beginning of his owne workes saieng As they haue deliuered them vnto vs which from the beginning sawe them themselues with their eyes and were Ministers of the things that they declared The Gospell therefore he wrote as he had heard but the Actes of the Apostles he composed as he had seene He liued lxxxiiij yeares not hauing any wife Buried he was at Constantinople vnto which Citie his bones were remoued conuaied out of Achaia together with the bones of Andrew the Apostle in yâ— 20. yere of Constantius yâ— Emperour Eras. In this second booke the blessed Euangelist S. Luke whose life we haue set foorth already at the beginning of his Gospell doth declare write vnto vs if we will be Theophile that is to say vnfained louers of God what was done and wrought for our secular comfort after the glorious Resurrection most triumphant Ascention of our Sauiour Iesus Christ how that our Lord Iesus did both promise also gaue most abundantly his holy spirit vnto all his Disciples And what this spirit did worke by the preaching of the word both in the Iewes and also in the Gentiles that beleeued in Christ this booke hath alwayes bene in great estimation and that most deseruingly For the Actes of the Apostles saith S. Hierom seeme to be but a bare history because in them onely the infancie of the Church which then began to spring is set forth but if we consider that Luke the Phisition whose praise is in the Gospell hath written them we shall also perceiue that all his words are the phisick of a languishing sick soule What other thing I beséech you is this sacred heauenly history but one of the chiefest parts of the Gospell For truly in yâ— other bookes which are intitled the Gospell the corne of wheate are cast into the ground discribed But héere in this booke yâ— selfe same corne is set foorth being already sprong vp and declaring most effectually his riches vnto the world Againe if we had not by Luke known after what manner Christ forsooke the earth where and in what place how and after what fashion the promised Comforter did come what beginning the Church had wherein it did flourish by what meanes it did increase should we not haue lacked a great parte of the Gospell Therefore Bede did right well saieng that Luke had not onely made an historie vntill the Resurrection and Ascention of the Lord as the other did but also did so set foorth by writing the doings of the Apostles as much as he knew to be sufficient to edifie the faith of the readers hearers that onely his booke touching the Actes of the Apostles was by the Church thought good to be credited all other which presumed to write of the same matter being reiected disapproued Chrisostome also to them that did meruaile why S. Luke had not written forth all the Apostolicall historie vnto the ende or that he had not described the Actes of euery one of them seuerally in books by themselues doth aunswere godly saieng These are sufficient vnto them that will apply their mindes and take héede Therefore leauing vnprofitable questions why was not this written or that written let vs take heede vnto those wholesome saiengs of the Euangelist that so we may apply this most comfortable salue ministred vnto vs by him vnto our wounded soules Sir I. Cheeke Luke warme ¶ Looke Colde LVNATIKE Of the man that was lunatike MAister haue pitie vpon my sonne for he is lunaticke ¶ They that at certaine times of the Moone are troubled with the falling sicknesse or any other kinde of disease But in this place we must so take it that beside the naturall disease he had a diuelish phrensie Beza LVTHER What he vvas LVther was an Augustine Frier And began to write against the Bishop of Romes Pardons in the yeare of our Lorde 1517. The cause why he first wrote against the Bishop of Rome Frier Tecel the Pardoner made his proclamations vnto the people openly in the
¶ This word Selah after Rabikim was a signe or token of lifting vp the voice also a monition and aduertisement to enforce the thought minde earnestly to giue héede to the meaning of the verse vnto which it is added Some will that it signifie perpetually or verily T. M. ¶ Selah heere signifieth a lifting vp of the voice to cause vs to consider the sentence as a thing of great importance Geneua ¶ Concerning this word Selah the interpretours agrée not among themselues Some vpholde it to be a marke of affirmation to signifie as much as truely or verely or so be it Other take it for time without end Howbeit forasmuch Salal signifieth to lift vp the opinion of those is allowable which thinke yâ— by this word is betokened yâ— lifting vp of the voice in tune Neuerthelesse it is to be vnderstood therwithall that the notes of singing were applyed to the meaning of the matter And so the tune aunswered the thing or the matter that it was set vnto Caluine vpon the. 3. Psal. SEALE The opening the. 7. Seales and the meaning thereof THe opening of the first seale telleth the state of the Church in yâ— time of the preaching of Christ and of his Apostles For the first beast that is the Lion gaue his voice that â—etokeneth the preachers of Christs resurrection and of his ascention for then yede out a white horse and he that sate vpon him had a Bowe in his hande and he yede out ouercomming to be ouercome By this white horse we vnderstand the cleane lyfe and conuersation that these preachers had and by the bow their true teaching pricking sorrow in mens heartes for ther sinnes without flattering And they went out of Iewrie yâ— they commen off ouercomming some of the Iewes and making them to leaue the trust that they hadden in the olde law and to beléeue in Iesus Christ and shewen his teaching And they wenten out to the Paynims shewing to them that their Images were no Gods but mens workes vnmightie to saue themselues or any other drawing them to the beléefe of Iesus Christ God man In the opening of the second seale ther cryed the second beast that is a calfe that was a beast wonted to bée slaine and offered to God in the olde lawe This sheweth the state of the Church in the time of Martirs that for their stedfast preaching of Gods true lawe shedde their bloud that is signified by the redde horse that went out at this second opening this estate beganne at Nero the cursed Emperour and dured till the time of Constantine the great that endued the Church For in his time many of Christs seruauntes and leaders of Gods flocke were slaine For of 32. Bishoppes of Rome that were betwéene Peter and Siluester the first I reade but of foure but that they were Martirs for the lawe of Christ. And also in the time of Dioclesian the Emperour the persecution of the Christian men was so great that in thirtie dayes were slaine two and twentie thousand men and women in diuerse countries for the lawe of God The opening of the third seale telleth the state of the Church in time of Heretikes that beth figured by the blacke horse for false vnderstanding of holy writ for that cried the third beast that is a man for at that time was it néede to preach the mysterie of Christs incarnation and his passion against these Heretikes that â—elden misse in these pointes Howe Christ tooke verye mankinde of our bodye him béeing God as hée was before and his mother béeing maide before and after The opening of the fourth seale telleth the state of the Church in the time of hypocrites that beth by signified the pale horse yâ— beth signes of penance without forth to binde the people And he yâ— sate vpoÌ„ the horse his name was Death for they should slay Ghostly them that they leden and teacheth to trust vppon other thing then God And hell followeth him for hell receiueth thilke that those destinieth At that time shal it néede that the fourth beast that is the Eagle make his crie that flyeth highest of foules to reare vp Gods Gospell to praise that lawe aboue other least that mens wit and their traditions ouergrow and troden downe the lawe of God by enforming of those hypocrits and that is the last state that is either shall be in the Church before the comming of the great Antichrist The opening of the fift seale telleth the state of the Church that then shall follow and the desire that louers of Gods law shuldeth haue after the end of this worlde to be deliuered of this woe The opening of the sixt seale telleth the state of the Church in time of Antichrists time the which state ye may know to be in the Church when ye séeth fulfilled that Saint Iohn prophesieth to fall on the opening of this seale where he saith thus After this I sawe foure Angels standing vpon foure corners of the earthâ— holding the foure windes of the earth that they blowne not on the earth ne vpon the sea ne vpon any tree These foure Angels be the number of all the diuels ministers that in that time shalleth in the pleasance of the Lord Antichrist stop the foure windes that beth the foure Gospels to be preached and so let the breath of the grace of the holy Ghost to fall vppon men mourning for sinne casting them to amendement and to other that woulden increase in vertues either vpon perfect men What is there after this to fall but that the mysterie of the seauenth seale be shewed that he come in his own person That Iesus Christ shall sleye with the breath of his owne mouth when the fiend shall shew the vttermost persecution that he and his seruants may doe to Christs lims that shall be the third warning that the world shall haue to come to the dreadfull iudgement c. This is drawne out of a Sermon in the booke of Martirs preached in the yere of our Lord. 1389. and in the daies of king Henry the fourth by Richard Wymbeldon fol. 653. The meaning of this place following Whom God the Father hath sealed ¶ That is whom God the father hath distinguished from all other men by planting his owne vertue in him as though he had sealed him with his seale that he might be a lyuely pattern and representer of him and that more is install him to this office to reconcile vs men vnto God and bring vs to euerlasting lyfe which is onely proper to Christ. Beza ¶ Sealed that is he hath put his marks of the Holy ghost which testifieth with miracles what he is Tindale ¶ Sealed For when he appointed him to be the Mediator he set his marke and seale in him to be the onely one to reconcile God and man together Geneua SELEVCIANI What the opinions of these heretikes were
méeke in heart in the holinesse of Angells bringing in things which he hath not séene D. Barnes fol. 299. Why Mary was forbidden to touch Christ. Touch me not ¶ This séemeth not to agrée with the narration of Mathew For he plainly writeth that the women imbraced the féete of Christ. And séeing afterward he woulde haue his disciples to handle and to féele him what cause was there why he shuld forbid Mary to touch him For he said vnto Thomas bring hether thy finger and sée my handes and put thy finger vnto my side and be not faithlesse but beléeuing The solution thereof is very easie if so be that we consider that the women were not prohibited y◠touching of Christ before such time as they wer too busie and desirous to touch him For no doubt he did not forbid them to touch him so farre foorth as it was néedfull to take away all doubt But when he saw they were too busie in imbracing his féete he moderated and corrected that rash zeale for they depended vpon his corporall presence neither did they knowe any other waye to inioye him then if he dwelt among them vpon the earth Moreouer because his disciples doubted whether he was truly risen againe or no and because the same that appeared to them was iudged of them to be but a vision to the ende they might beléeue the resurrection he said féele and sée for a spirit hath no flesh and bones as ye sée me haue Also Thomas had said except I sée y◠print of his nailes in his hands and put my fingers into the print of the nailes my hand into his side I will not beléeue therefore Christ did very well in offering himselfe to be felt of him But in Mary there was no such doubting that there should néede any farther féeling but it was requisite y◠she shuld come to a further faith and to more plaine vnderstanding of the kingdome of Christ least she should abase him in computation more then ther was cause Marl. vpon Iohn fol. 593. TRADITIONS Of the traditions of men FRom whence haue we this tradition Whether commeth it from the authoritie of our Lord or of the Gospel or els from the Commaundements and Epistles of the Apostles Therfore if it be either commaunded in the Gospell or contained in the Epistles or Actes of the Apostles let vs kéepe the same tradition Augustine vnto Pompeius The Pharisies said not vnto Christ Wherefore doe thy disciples breake the law of Moses but wherefore do they break the traditions of the Elders Whereby it appeareth that they had altered many things whereas God had commaunded that they should neither adde nor diminish but fearing least they should loose their authoritie as if they had bene law makers to the ende they might seeme the greater they altered much which thing grewe to such a wickednesse that they kept their owne traditions more then the Commaundements of God Chrisostome in his first Homely of the Iewish fast Iohn Northbrooke Some wrast this place so far as men ought to obey all manner of things whatsoeuer the Bishops Presidents or Rulers commaund although they be vngodly and for their authorities sake when as Christ did speake onely of them which did teach rightly the lawe of Moses not of such as did snare men with their ordinaunces constitutions now peraduenture after the same manner a Bishop might be heard which preched truly the Gospell although he liue but a little according vnto the same A reason that ouerthroweth all doctrines of men all Traditions all Poperie God said to Christ Thou art my sonne therefore he is his sonne God said not so to any Angell therefore no Angell can take the name vnto him God said The true worshippers shuld not go to Mount Sion nor to Hierusalem but worship God in spirit truth where said he goe a pilgrimage or go visit this holy sepulcher God said Do not obserue dayes and months times and yeares where said he Kéepe vnto me Lent or Aduent Imber dayes or Saints eues God said to vs It is the doctrine of Diuells to forbid marriage or to commaund to abstaine from meates where said he Eate now no flesh now no whit meate let not the Ministers marrie God said Let euery soule be subiect to Kings Princes and the authoritie of such men let it not be in his Apostles Where said he let the Pope haue the gift of kingdoms be exempt from authoritie of man weare a triple crowne and haue Lords and Noble men vnder him God said Cursed is he that addeth ought to the lawe or taketh from it Where said he The Pope shall dispence against mine Apostles and Prophets God said It is better to speak fiue words which we vnderstand then ten thousand words in an vnknowen tongue where said he the ignoraunt men should pray in Latine With this very argument are ouerthrowen all doctrines of men all traditions all Popery c. Deering What an obstinacie is this or what a presumption to presume an humane tradition before Gods ordinaunce nor to consider that God taketh indignation and wrath so often as an humane tradition looseth or goeth beyond the commaundement of God as he cryeth by his Prophet Esay and saith This people honoureth me with their lips but their harts is seperated from me they worship me in vaine while they teach the commaundements doctrines of men The Lord also in y◠Gospell blaming likewise reprouing putteth forth and saith ye haue reiected Gods commaundement to stablish your tradition Of which cōmaundement S. Paule being mindfull doth likewise warne instruct saieng If any teach otherwise and contenteth not himselfe with the words of our Lord Iesus Christ his doctrine he is puft vp with blockishnes hauing skill of nothing from such a one we ought to depart S. Austen saith that the auncient actes of the godly Kings mentioned in the Propheticall bookes were figures of the like facts to be done by the godly Princes in the time of the newe Testament I. Bridges fol. 25. ¶ Looke Philosophy Walke not after the ordinaunces of your fathers ¶ Looke the exposition of this place in Father ¶ Read 1. Pet. 1. 18. TRANSMVTATION When this word was first inuented LOng after Boniface the third when Idolatry had gotten the vpper hand then did Petrus Lombardus a master of sophisticall sentences bring vp these termes of Transmutation and Transaccidentation about the yere of our Lord. 1646. out of certain blinde trades of the Doctors afore his time Then Pope Innocent the third gaue it this new name called it Accidens sine subiecta Of the which Sophisme Doctor Dunce Doctor Dorbel and Doctor Thomas de Aquino doe dispute very subtilly A. G. TRANSVESTANTIATION What the word signifieth THe word signifieth a passing or turning of one substance into another which is thought of some not tollerable to saye that the substance of
the vnablenesse of our workes 1184. The meaning of the place eod Of the works of darknes of the spirit eod How they know not God that deny him in deedes eo Vvorld what the world signifieth here 1185 Why it is called of Paule preseÌ„t euil eo Of the disputers of this world eod The meaning of the place eod Vvormeâ— how Christ compareth himselfe to a worme 1168 Vvormewood Compared to false teachers c. eod Vvorship what is ment by worship 1187. How God only is to be worshipped 1188 Of the worshipping of Saints eod Vvrath what wrath is in God eod Vvritten so much as is necessary for our our saluation eo What it is to be written in the earth 1189. Who are written in the book of life 1190 Y. Yeare how it is as it was in the olde time 1190 How the yeare was diuided 1191. Yoke how the yoke of Christ is vnderstood eod What the yoke of seruitude is 1192. What this yoke signifieth eod What the yoke of transgression is eod What is ment by the yoke in this place eo Yron furnace what is ment thereby eod Z. Zachary how he his wife are iust 1193 Zeale A definition thereof 1194. FINIS ¶ Common places with their expositions collected and gathered out of the workes of diuers singular Writers And brought Alphabeticallie into order AARON How long Aaron was before Christ. AAron the sonne of Amram nephew to Leuy and brother to Moses was borne about the yeare before Christs incarnation 1609. at what time as Amenophis was king of Aegypt Lanquet How Aaron is a figure of Christ. And he stood betwéene the dead ¶ Aaron is héere a figure of Christ which is the mediatour betwéene God and the Church which restraineth the iust vengeance of God for the sinnes of the world which helpeth the chosen when they be in miserie T. M. A comparison betweene Aaron and Christ. Aaron was in nature a perfect man and so was Christ and more excellent in propertie being without sinne Aaron ministred not for the peoples sake but for his owne also being a sinner Christ for the people onelie himselfe néeding nothing Aaron offered Sacrifice but other things none of his owne Christ offered his Sacrifice his owne and himselfe c. Deering What Aarons Bels signified As Aaron with his succession was a liuelie figure of our Sauiour Christ Iesu who is the high Priest for euer after the order of Melchisedech by whom they had all a full perfect saluation that by him do come to God liuing alwaies to this end that he maie appeare in the sight of God for vs. So the golden Bels that he was commanded to haue in the hem of his Tunicle did signifie the earnest liuelie preaching of the Gospell whereby Christ our sauiour and his Apostles did waken the world out of the sléepe of death as all good faithfull ministers of the Church following his example and the example of the Apostles ought to doe So doth Origen expound it saieng Let also the high souereigne Priest haue bels about his garment that when he goeth into the holie place he maie giue a sound and not enter into it with silence And these Bels that ought alwaies to ring are put in the hem of his Tunicle which as I beléeue is done to this end that thou shouldest neuer hold thy peace of the latter daies and of the end of the world but thou shouldest alwaies ring of it according to that that is said RemeÌ„ber the end thou shalt liue 1. Veron ABADDON How it is the right name both of Satan and of the Pope WHose name in Hebrew is Abaddon ¶ Abad in Hebrew signifieth to destroie whereof commeth Abaddon as ye would say a destroier or destroieng in Gréeke ApollyoÌ„ For in Gréeke Apollyon signifieth the same yâ— Abaddon doth in Hebrew The old translator in latin hath added Habens nomen exterminans that is to saie in English Hauing the name of destroier For Iohn wrote in Gréeke and passed for no more but to be vnderstood of them that knewe the Gréeke And yet it must not séeme against reason that the auncient translator was desirous to haue the latine men knowe what Apollyon signifieth to the ende that all men might beware of Antichrists wiles For this name agreeth verie fitlie to Satan and to Antichrist his sonne For like as Satan is a murtherer from the beginning Iohn 8. ver 44. and vndid all mankinde with his naughtinesse euen so hath Antichrist with the venime of his errours led awaie an innumerable multitude of men into deadlie yea spéedie destruction In which respect Paule tearmeth him the child of perdition 2. The. 2 a. ver 3. And Christ saith A theefe commeth not but to steale to murder to destroie Iohn 10. b. ver 10. Marl. vpon the Apo. fo 134. ¶ Abaddon that is destroier for Antichrist the son of perdition destroieth mens soules with false doctrine and the whole world with fire and sword Geneua ABHOMINABLE Who be abhominable ANd the Abhominable ¶ He tearmeth them Abhominable who after the knowledge of the truth do not onelie slide backe from it by Apostasie but also become most deadlie enimies therof biting blaspheming it with their currish chaps finallie abhorre the truth are likewise abhorred of God who is the truth For Abhominable signifieth anie thing that the stomacke loatheth or abhorreth Concerning such loathlie abhominable creatures looke M. t. 12 d. ver 45. Heb. 6. a. ver 4. 5. 6. 7. 8. and 2. Pet. 2. ver 20. 21. 22. Therefore we must regard not what pleaseth the world but what pleaseth God least we vouchsafe chiefe honour vpon those whom God doth worthilie abhorre For saith Mâ—rlarat this saieng of our Sauiour is well knowne That which is highlie in the fauour of men is abhominable before God Marl. vpon the Apoc. fol. 289. ¶ Abhominable They which iest mocke at religion Geneua ABHOMINATION OF DESOL Hovv this place of Daniel is vnderstood THese words of Christ Daniel are diuerslie applied Origen in Mat. Tract 29. saith thus Antichrist is the abhomination of desolation S. Chrysost. in opere imperfecto hom 44 saith This Antichrist is called the abhomination of desolation for yâ— he shall cause the soules of manie Christians to be desolate forsaken of God Greg. Nazianzenus saith Antichrist shall come in the desolation of the world for he is the abhomination of desolation S Hierom in Mat. cap. 24. saith By the abhomination of desolation we maie vnderstand all peruerse doctrine he saith also the abhomination of desolation shal stand in the Church vntill the consummation of the world lewel fol. 446. ¶ This Abhomination yâ— Daniel speaketh of was the wickednes Idolatrie of the Iewes wherewith almost all the whole nation was infected It is called abhomination which is as much to saie as lothlines because God lothed it as a most silthie thing it was
By whom they ought to be rebuked The ministers ought to preach against abuses Iohn Baptist rebuked king Herod for kéeping his brother Philips wife S. Paule rebuked the Corinthians for hauing of sects among them for one held of Paule an other held of Apollo some held of Peter and some of Cephas For suffering a fornicator among them euen such one as kept his fathers wife For bicause they accused one an other before vnlawfull Iudges and not rather set an vnitie betwéene brother and brother among themselues For bicause they sat with the Gentiles in their Tables and did eate with them of their sacrifices For praieng in a tongue that men vnderstood not And also bicause they doubted in the resurrection 1. Cor. 15. 8 All manner of méere traditions are abuses In vaine doe yée worship me saith Christ teaching the traditions and precepts of men Mat. 15. 8. Esaie 29. 13. Tindale ACHAB Of Satans deceiuing of Achab how it is vnderstood WHo is it saith God that shall beguile me Achab Satan preuēted not God in this case neither came he afore hand to saie If thou wilt giue mée leaue to beguile Achab I will do whatsoeuer thou wilt haue me to do but God beginneth saieng where shall I finde a lieng spirit to go and deceiue Achab for I sée he will néedes bée deceiued euen to the bottome of hell And wherefore is it that God speaketh so Euen bicause the case stood vpon executing of iust vengeance vpon an hypocrite a despiser full of crueltie and a mortall enimie of all goodnesse Achab was a man that had peruerted all Gods seruice vtterlie was wholie defiled with his owne Idols and therewithall also is full of sturdinesse and malice against the Prophets and would giue no eare to anie admonition When he was thus hardened in his sinnes in such sort that a man could gaine nothing by séeking to bring him into the right waie after that God had assaide all waies and sawe hée was a man forlorne when hée held his assises and demaunded who was he that would deceiue Achab for it was Gods will to execute the office of a Iudge Wée sée then that when God meaneth to punish wicked folke and to execute his wrath vpon them according to their deserts hee tarrieth not till hée be moued to it by Satan but preuenteth him c. Caluine vpon Iob. fol. 220 ACCIDENT What an Accident is AN Accident is a thing that maie bée or not be without corruption of that wherein it is As for example One maie take awaie the whitenesse of a wall yet the substance doth still remaine Erasmus How an Accident is not without his subiect In the Sacrament of the Altar saith hée after the consecration there is not neither can be anie Accident without the subiect but there verilie remaineth the same substaunce and the verie visible and incoruptible bread and likewise the verie same wine the which before the consecration were set vpon the Altar to bée consecrated by the Priest likewise as when a Pagan or Infidell is baptised he is spirituallie conuerted into a member of Christ through grace and yet remaineth the verie same man which before hée was in his proper nature and substance This was the opinion of Iohn Puruaie in the daies of king Henrie the fourth In the booke of Mar. fol. 649. ADAM How he was the first man that God created ADam was the first man that God created héere in earth after hee had made both heauen and it with all the ornaments and things belonging vnto them both The first yeare of the world and the yeare before Christ after the supputation that is set out in the end of the Bible of Geneua 3974. hée liued 930. yeares Of certeine notable things done by Adam and Seth. Iosephus writeth that Adam and Seth made two columnes or pillers one of Brasse the other of stone for they foreséeing an extermination of all things to be one by the power of fire the other by the violence and greatnesse of the waters graued therein those things which they had inuented with the prophesies by the which the worde of God might be preserued so that they should remaine as a perpetuall monument to their successours to declare what had bene done He writeth furthermore they diuided the yeare into xij monethes and first obserued and taught the course of the celestiall bodies for it is vnpossible that mans wit could attaine to the vnderstanding of so high and difficult things except God had shewed the knowledge thereof Lanquet Of the comparison the Apostle doth make betweene Adam and Christ. They also obiect vnto vs that the Apostle compared Adam with Christ said vnto the Romanes the euen as in Adam we all die so in Christ we are all quickened Wherefore by this meanes they saie the the grace of Christ ought vniuersallie to be laid forth vnto all men But if they wil so take this cōparison they shall be compelled to graunt the all shall by Christ be brought to felicitie as by Adam all throwne headlong into sinne into death◠But seeing that the thing it selfe declareth the contrarie they maie easilie perceiue that this similitude is not to be taken as touching all the parts thereof especiallie when as none fall of their owne consent into originall sinne but these men will not haue grace to be receiued but through a mans owne consent Wherfore if they admit this difference how dare they affirme that the matter is on each side a like The scope of the Apostle in this comparison is to be considered and beside the scope nothing is to be inferred And in that comparison Paule ment nothing els but that Christ is to those which are regenerate the beginning of life and blessednesse as Adam is to them that are deriued of him the cause of death and of sinne Now whosoeuer is afterward beside this scope gathered touching the equalitie of multitude or of the manner the same is Per accidens that is by chance and perteineth not vnto the scope and substance of the similitude Pet. Mar. fol. 305. How Adam did eate Christs bodie and drinke his bloud As soone as Adam had transgressed the Lords precepts and was fallen vnder condemnation our most mercifull Father of his gracious goodnesse gaue him the promise of health comfort whereby as manie as beleeued were saued from the thraldome of their transgression The word and promise was this I shall put enmitie betwéene thy séede and her séed that séed shall tread thoe on the head and thou shalt tread if on the heele In this promise they had knowledge that Christ should destroie the diuell with all his power and deliuer his faithfull from their sinnes And where he said that the diuell should tread it on the héele they vnderstood right well that the diuell should finde the meanes by his wiles and wicked ministers to put Christ to death And they knewe that God was
they which haue bene greate and gréeuous sinners then they beginne to singe the swéete song of the Signet then they crie confesse openly their sinnes their naughtie doings their malice against their innocent brother They are not ashamed of anie thing that maie saue their soules and turne to the glorie of God The second confession is made but seldome the moreâ— is the pitie but ought to be made vnto man and that verie oft euen so oft as one christen man offendeth an other but vnderstand ye of the offence giuen and not taken For of them that be offended without a cause they must be made at one againe without amends And as Christ said to the Pharesies Sinite illos quia ceci sunt duces cecorum If the offender bee gréeued with the preacher or with the magistrate neither the preacher nor the magistrate in that case is bound to reconcile or confesse himselfe to his brother whome he hath offended with true seruing of God and so in such like But in all other cases where we hurt our brother by our déed or word we must harken to obeie the voice of Christ Sâ—fâ—ater tuus aliqui aduersus te c. In all such cases wée must followe the counsell of S. Iames Confitemini alter alterum peccata vestra orate pro inuicem vt saluemini Confesse reconcile your selues one to another and doe praie one for an other that ye maie be saued Both these kinds of confession made vnto man whether it bée the open confession or secrete confession betwixt neighbour and neighbour bée verie godlye wholesome and proâ—able The third conditionâ— which commonlie is called Auricular confession after the opinion of that great learned Lawier Gracianus by whose studie the booke of the Canon lawe called the Decrées was madeâ— a man that liued about a 400â— yeares a goe was deuised and ordeined by godlie Bishoppes to make the people the more afraide and ashamed of their sinnes The deuise was good and godlie Neuerthelesse this constitution and ordinaunce was neuer begunne nor receiued in the vniuersall Church but onelie in this our Occidentall Church The Gréekes and Orientall Church were euer frée from this secret confession wherefore wée must néedes graunt that this confession was without Gods owne making from the beginning but onely deuised by good Fathers and godly Bishoppes for to bring the laye and vnlearned people to the more feare of GOD and knowledge of their duetie vnto him and to their neighbour And for the better performaunce of this their purpose they ordeined that hée that shoulde heare anie mans confession shoulde haue these foure properties First to bée a man of honest and godlye conuersation Second a secrete kéeper no babler nor talker Thirdly a wise discrete man and fourthlye a man learned in Gods lawes This was wonderfully godlie begunne and prospered well and did much good Till it chaâ—mced at the Citie of Constantinople in the dayes of a Bishoppe called Nectarius the next Bishoppe there before Saint Iohnâ— Chrisostome that a certeine noble woman of bloude and faire of skinne and bone which had beene there in the Church of Constantinople commaunded by the Priest that had heard her confession to resort dailie to the Church for a certeine space there to watch in fasting and praier This Priest intended well he thought that such an enteraâ—ce and beginning of a new life should haue done that lady good which by subtiltie of the diuell wickednesse of man turned cleane contrarie as thus A certeine Deacon of that church fell in familiaritie with that woman more then godlinesse honestie required To be short he laie with her did stuprate her The matter was tried and confessed where vppon a great outcrie wondâ—â—ment was made against the Deacons Priests of Constantinopleâ— insomuch Nectarius the Bishop deposed the Deacon from ministrie for a quieting of the people and stopping of their months commaunded confession to bée frée and at euerie mans libertie whether he would be confessed or no. Thus for a while confession was left till within processe of few yeares carnall libertie and licentious liuing had so much ouer whelmed the worlde that the Fathers of the Occidentall Church for the greate loue they did beare vnto the people thought themselues bounde to restore confession againe but without anie scrupulus burden of impossible enumeration of sinnes without the opinion of dampnation to hang ouer their heads which had not bene confessed but tooke and vsed it as a meane to giue good counsell vnto the ignorant people Thus it continued manie years in the Occidentall Church whereby the people were brought to great amendement of lyfe by the true searching of their consciences and againe to greate knowledge of God through the godlye counsell that was then giuen them by the learned Fathers and godlie Counsellers manie men that were robbed and wronged by that meanes had their goods and good name restored to them againe All this was done so long as the olde Canon was obserued that is no man to heare confession except he had the foure properties aforesaid so long this discipline was had in great estimation and did much good But after that wicked Rome with dispensations had in the stéed of learning nourished ignoraunce for diligence slouth and idlenesse for wisdome and wise counsailers lowtish lobbes and ignoraunt dawes In stéede of good counsaile and amendement of lyfe had clogged the consciences of men with enumeration of sins with manie moe like inconueniences almightie God the louer of truth the spouse of his Church hath stirred vppe in euerie Realme learned men to inueigh against these abuses So that now we are left frée againe euerie man to confesse or not to confesse as shall séeme to him good and most for his owne comfort Thus ye sée what beginning this secret or auricular confession had what increase at the last what decrease againe Ric. Turnâ—r Sozomenus reporteth that this constitution of Bishops was diligentlie kept in the west Churches but speciallie at Rome Whereby he sheweth that it was no vniuersall ordinaunce of all Churches But he saith that there was one of the Priestes peculiarlie appointed to serue for this office Whereby he doth sufficientlie confute that which these men doe falsely say of the keies giueÌ„ for this vse vniuersallie to the whole order of Priesthoode For it was not the common office of all Priests but the speciall dutie of some one that was chosen thervnto by the Bishop The same is he whom at this daie in all Cathedrall churches they call Penitentiari the examiner of hainous offences and such whereof the punishment perteineth to good example Then hée saith immediatlie after yâ— this was also the manner at Constantinople till a certeine woman faining yâ— shée came to confession was found so to haue couloured vnder that pretence the vnhonest companie that shée vsed with a certeine Deacon For this act Nectarius a man notable in
life of man did set certaine lawes the which certaine men would haue had a Lawe to be brought in that the Bishops Priests Deacons and Subdeacons should not lie with their wiues which they had married before their consecration But Paphuntius a Confessour being vnmarried himselfe did withstand them and said that their marriage was honourable and it was pure Chastitie for them to lie with their wiues So that the Councell was perswaded not to make anie such law affirming it to be a grieuous occasion both vnto them and also vnto their wiues of fornication The Councel did allow this sentence so yâ— nothing was decréed as concerning this thing but euery man was left to his own frée wil not bound of any necessitie ¶ Héere is to be noted that this holy Councell did not recken it an vnpure filthie thing for a Bishop or a Priest to companie with his wife but to graunt that it is a pure a cleane chastitie for a Priest to companie with his wife Also at this Councell it was decréed that the Patriarkes of Alexandria and Antiochia should haue like power ouer the Countreies about those Cities as the Bishops of Rome had ouer the Countreies about Rome D. Barnes A Councell was holden at Sardis where 300. Bishops approued the Actes of Nicene Councell But the Bishops of the East refused to be in their companie and assembled them at Philipolis where they cursed the sentence of the foresaide Councell of Nicene Cooper A Councell helde at Eliberis in Spaine in the time of Constantine decréed that the Usurer should be excommunicated that Tapers shuld not burne in the daie time in Churchyards that women should not frequent vigills that Images should be banished the Church that nothing should be painted on the wall to be worshipped that euerie one should communicate thrice in the yeare Tom. 1. concil In the Councell of Gangreus this decrée was made If anie man doe iudge or condemne a Priest that is maried that he maie not by the reason of his mariage doe sacrifice but will abstaine from his Masse by reason thereof cursed be he The occasion of this Councell was this There was a certaine heretike called Eustachius the which did among other heresies teach that no maried man should be saued Also he taught that priests which did marrie ought to be despised and in no wise for to handle the blessed Sacrament D. B. In this Councell it is written on this wise Considering that it is decréed among the lawes made by them of Rome that no Deacon nor Priests shall companie with their wiues therfore we notwithstanding that decrée following the rules of the Apostles and the constitutions of holie men will that from this daie foorth mariage shall be lawfull in no wise dissoluing the matrimonie betwéen them and their wiues nor depriuing them their familiaritie in time conuenient Whosoeuer therfore shall be found able of the order of Deacons Subdeacons or of priesthood we will that no such men be prohibited to ascend the dignities aforesaid for the cohabitation of their wiues Nor that they be constrained at the receipt of the orders to professe chastitie â—or to abstain from the companie of their lawfull wiues It followeth if anie man presume therefore against the Canons of the Apostles to depriue Priests or Deacons from the copulation and fellowship of their lawfull wiues let such a man bée deposed Semblablie both Priests and Deacons which putteth away their wiues vnder the colour of holines let them be excommunicate but if they continue in the same let them be deposed ¶ Note how this Councell doth condemne by name the Popes Decrées which hath commaunded spirituall men to forsake their wiues D. Barnes A Councell was assembled at Arminium in the which 200. Bishops of the West established the Councell of Nicene But the Arrians would not agrée therevnto The Bishops of yâ— East by the commaundement of Constantius helde a Councell at Necomedia and from thence were transferred to Seleucia and there indeauoured to confirme the heresie of the Arrians In the third Councell at Carthage it was decréed that the Cleargie in their yeares of discreatién should either marrie or vowe chastitie that the chiefe Bishop should not be called the Prince of Priests or highest Priest but onlie the Bishop of the chiefe Sea Tom. 1. concil A Councell helde at Hippo. Anno Domini 417. decréed that Bishops and Priests should looke well vnto their owne children that no Bishop should appâ—ale ouer the Sea that the Bishop of the head Sea should not be called the chiefe Priest that no Scripture be read in the Church but Canonicall Tom. 1. concil A Councell holden at the citie of Pize where both Gregorie and Benet were deposed and Alexander the 5. chosen Bishop of Rome Gregorie and Benet that deposition notwithstanding helde stil the title of Papalitie and so were there 3 Bishops vntill the comming of Constaunce Cooper By procurement of the Emperour Sigismound a great Councell was holden at Constaunce for yâ— vnion of the Church which continued for the space of 4. yeares To what profite of the Church let him iudge that hath diligentlie read the Histories of that time with the Aâ—tes of the Councell and well considered what thereof ensued In this Councell were 3. Bishops deposed the doctrine of Wickleffe condemned with Master Iohn Hus and Hierom of Phrage adiudged to be burned for preaching against the Bishop of Romes vsurped power At this Councell it was enacted that no faith is to be kept with heretikes Cooper The second Councell of Nice was 781. yeare after Christ holden by a multitude of idolatrous flattering and vnlearned Priests which to féede the humour of that wicked Empresse Irene were gathered together not in the name of Christ but against Christ c. And against this vnlearned and blasphemous Councel Carolus Magnus wrote a booke in which he confuteth that grose heresie of adoration of Images About the yeare of our Lord 1435. was kept the Councell of Basile without anie profite to the Church and to the great trouble and disquieting of the same For there was a long season horrible contention among the Prelates and Bishops ther assembled whether the authoritie of the Romane Bishop were of more power then a generall Councel or not Insomuch that of diuers learned Bishops and other it was concluded that the Bishop of Rome was an Heretike and by their consents was deposed because he would not obey the authoritie of the generall Councell Eugenius the Bishop perceiued that the Councell entended diuers things contrarie to his prerogatiue endeuoured by all meanes possible to delaie the same councell or to transfer it to some other place wher more fauour shuld be shewed him as at Bouenia Ferraria Florentia or other where but by the aduertisement of the Emperour he graunted it to procéede at Basile But
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
reasoning mildly as it is written It becommeth not the seruaunt of the Lord to striue but to be lowly towards all men fauourably to teach patient reforming them that be of a contrarie minde with modestie Muscuâ—us fol. 535. How they ought not to be compelled Christ came not into this worlde to compell men vnto him c. Chrisostome saith In case that they which doe allure men from vs vnto the company sect of most silthy folke think that they be able to get away some great notable person then they tremble and quake excéedingly and be much afraid least he shall turne backe againe He will be of their side say they indéede such a fellow will turne a thousand times I meane not of them yâ— be sinners but in case ther be any which is without any spot of sin wil be turned altered let him go turne Surely I am sorie for it do waile lament am striken to the very heart with all no lesse then if it chaunced me to haue one of mine owne members cut off But yet for all that I doe not so lament that that I shall be driuen vppon this feare to doe anye thing that is vncomely We doe not lordly rule and gouerne your faith my most deare bretheren neither doe we command yoâ— these things vpon any title of imperie or lordlinesse It is the doctrine of the worde which is committed vnto vs not the authoritie of Princelinesse or power We stand in the degree of counsailers and aduisers he which giueth his aduice sheweth his opinion doth not compel the hearer but doth leaue a free choice to his power what to doe And he is to be blamed onelie for this if he saie not those things which becommeth him and which he is bound to doe This saith Chrisostome Muscu fol. 536. Of the opinions of Heretikes looke at their proper names as they fall out in this booke HERODE Of his great crueltie HErode the first which was also called Ascalon had manie children among the which he himself caused thrée to be slaine Aristobolus Alexander and Antipater by reason of a conspiracie that they had made against their father But after him remained aliue Archelaus Herodes which was surnamed Antipas and Philippus These parted the kingdome among them Carion fol. 75. And siue all the children that were in Bethleem ¶ Of this is mention made in the second Booke and fourth Chapter of his Saturnalies How Augustus Caesar hearing that Herode had likewise killed his owne sonne said It were better to be Herodes Swine then his Sonne T. M. ¶ When Macrobius heard that all the Children that were two yeare olde and vnder should be slaine and that among the multitude his owne Sonne was slaine also he said I had rather be Herodes dogge then his sonne Marl. 34. How and for what cause this Herode burnt the Scriptures King Herode for that he well vnderstood the basenesse of his house therefore he burnt the Scriptures least by yâ— meane of such auncient Records some doubt might after ward be mooued against his posteritie For he thought if he had once remoued such monuments it could neuer be proued by any maÌ„ner of other witnesse but that he came by descent from the stock of the Patriarches olde Proselites whereas indéed saith Master Iewel he was a méere Aliene and a straunger to the house of Israel and a verie tyrannous vsurper of the Crowne as being 〈…〉 allie descended not from Iacob but from Esau. Iewel sol 477. Of his death it is written thus Herodes disease vexed him more more God executing iustice on himâ—for the thing which he impioustie committed It was a slow oâ— slack fire yet yéelding not so great inslamation outwardlie to the beholders as vexation inwardly to the intâ—rnal parts he had a vehement desire grâ—edâ—lie to take some thing yet was there nothing that sufficed him Moreouer inward rotting of the bowells and specially 〈…〉 〈…〉 uous Fluxe in the Fundament a rawe and a running flâ—ame about his féete and the like maladie vexed him about his Bladder His priuie members putâ—ified engendring wormes which swarmed out a shrill stretched winde he had great pain 〈…〉 brâ—athing and a grose breath hauing throughout all the parts of his bodie such a Crampe as strength was not able to sustaine It was reported by them which were inspired from aboue and to whome the gift of Diuination was graunted that God enâ—oâ—ned the Prince this punishment for his great impietie Eusebius fol. 12. Of the second Herod sonne to the first At that time Herode Tetrarcha c. ¶ This Herode was the sonne of yâ— Herod of the great Antipater surmaned of some Ascalon which slue the Iâ—fants in Bethleem being a most pernitious Rauen hatched of so wicked an Egge Some call this Herode Antipas sor his surname He is the verie same which araied our Sauiour with a white vesture and deâ—ided his Diuine wisedome making an open iest and laughing slocke of him Of this man Iosephus maketh mention in his 18. Booke of the Antiquities of the Iewes Marl. vpon Mathew fol. 305. How he led awaie his brother Philips wife This man was surnamed Antipas the brother of Archelâ—us and made Prince of Galile by his father Herode The same tooke his brother Philips wife from him he being yet aliue the which happened by this occasion Herode went to Rome and by the waie he lodged by chaunce with his brother Philip who dwelled in the forepart of Iewrie As Herod Herodias had now made acquaintance which Herodias was the daughter of Aristobolus and sister to Herode Agrippa they were agreed yâ— he comming from Rome should lead hir with him the which was done Iohn Baptist rebuked this wickednesse who was therefore beheaded Howbeit Herod went not vnpunished at the last for it For by Caius Caligula was he sent in exile at Leonia in Galile with Herodia the which constrained him to goe to Rome and require a kingdome but comming home with out doing ought he lost that part also of the kingdome which he possessed afore He reigned 24. yeares in Galile For Herode had taken Iohn and bound him c. ¶ The Euangelists affirme that Iohn was taken because he openlie coÌ„demned the incestious Matrimonie of Herode with Herodias which was his brother Philips wife for Iohn said to him It is not lawfull for thée to know hir Iosephus alledgeth another cause why he was put in prison namelie because by his doctrine to the which the people wonderfullie resorted he brought himselfe in some suspition with Herod of the mouing of some new attempt or vnwonted matter But it might be that the wicked Tyraunt tooke this as a cloake to couer his cruel murthering of Iohn Or it might be that this wicked rumour was spread abroad of him for vniust violence and crueltie is neuer without diuers accusations But the Euangelist shew the verie cause
called the friend of God Thus wée sée S. Paule Lames reconciled both teach Iustification by faith in the sight of God I. Gough How God is iustified in vs. To the end saith S. Paule that all months might be stopped and all the world acknowledge it selfe to be indebted vnto God and that he onely should be iustified ¶ After what sorte is it that God shall be iustified in vs according to S. Paule To wit when all of vs condemne our selues and haue not the boldnesse to striue against God but doe willingly confesse that all of vs are indaungered vnto him if we be once come to that point then is God iustified yâ— is to say his righteousnes is commended by vs with such praise as he deserueth But contrariwise if men exalt themselues and acknowledge not that they be indaungered vnto God so as may condemne them nor confesse the bonde of debt which they haue forfeited vnto him although they protest that they minde to iustifie him that is to say to confesse that he is righteous yet neuerthelesse they condemne him Cal. vpon Iob. fol. 562. ¶ Looke in Workes in Faith that iustifieth How wisedome is iustified ¶ Looke Wisedome Obiection Men will waxe remisse in doing good workes if Faith alone iustifie Aunswere In Iustification a pardon is graunted for sinnes past and not of sinnes to come And if any man liue wickedly after Iustification without doubt he dispiseth the grace of iustification For who doth digge about the roote of a trée to the ende it shuld onely be a trée and not rather that it should be a good trée and bring foorth fruite Origen A liuely comparison for Iustification The iustifieng Faith is as it were a flame of fire which cannot but cast foorth brightnes And lyke as yâ— flame burneth the wood without the helpe of the light and yet the flame cannot be without the light so is it assuredly true that Faith alone consumeth and burneth away sinne without the helpe of workes and yet that the same Faith cannot be without good workes Wherefore lyke as we sée a flame of fire that giueth no lyght we know by by that it is but vaine and painted even so when we see not some light of good workes in a man it is a token that hée hath not the true inspired Faith which God giueth to his elect and chosen to iustifie and glorifie them withall And hold it for a certeintie that S. Iames meant so when he said Shewe me thy faith by thy workes and I will shew thée my faith by my workes Bar. Traheron IVSTINVS How he suffered martirdome for the defence of Christes Religion THis man in learning and Philosophie was excellent and a great defender of Christian Religion He exhibited vnto the Emperour and to the Senate a Booke or Apologie in defence of the Christians and afterward himselfe also died a Martir He suffered martirdome in the yeare of our Lord. 154. vndeâ— Antonius Pius as the Chronicles doe witnesse Abb. Vesperg and Eusebius in his Chronicle in the 13. yeare of the Emperour Antonius In the bo of Mar. fo 58. What moued him to imbrace the faith of Christ. This Iustinus Martir when he was an Heathen Philosopher as he confesseth of himselfe was moued to imbrace the Faith and Religion of Christ in beholding the constant patience of the Martirs which suffered for Christ in his time Keye What a Keye is after the minde of S. Austen SAint Austen saith that must be called a Keye whereby the hardnesse of our hearts are opened vnto faithâ— and whereby the secretnes of minds are made manifest A keye is it saith he the which doth both open the conscience to yâ— knowledge of sinne also including grace vnto the whole sonnes of euerlasting mystery This is the definition of this keye we speake off after S. Austen D. Barnes fo 258. ¶ The Law in hir right vnderstanding is the keye or at the lest way the first and principall keye to open the â—ore of the Scripture Tindale fo 184. ¶ What keye had the Doctors of the lawe sauing the exposition of the lawe Tert. cont Marcion lib. 4. The Captaines of the Church haue the keyes of knowledge to open the Scriptures vnto the people to them committed Therefore Commaundement is giuen that the Minister shuld open and the scholer should enter Hier. in Esa. li. 6. ca. 24. ¶ The keye is the knowledge of the scriptures whereby is opened the gate of turth Chrisostome in Math. homil 44. How the word of God is the right keye The word of God is the very keye in that is all the might and power to looke our sinnes and a man is but a minister and a seruaunt vnto this word This may be proued by our Master Christs words where he saith Goe your wayes into all the world and preach the Gospell vnto all creatures and hée that doeth beleeue and is baptised shall be saued but hée that doeth not beléeue shall be damned Heere maye you plainely sée that the Apostles be but ministers and seruaunts and haue no power but all onely ministration c. D. Barnes fol. 259. How the keyes were giuen vnto the Church Christ say they appointed Peter Prince of the whole Church when he promised that he would giue him the keyes But that which he then promised to one in another place he gaue it also to all the rest and deliuered it as it were into their hands If the same power were graunted to all which was promised to one wherein shall he be aboue his fellowes Héerein say they he excelleth because he receiued it both in common What if I aunswere with Cipriane and Augustine that Christ did it not for this purpose to preferre one man before other but so to settâ— out the vnitie of the Church for thus saith Cipriane that God in the person of one gaue the keyes to all to signifie the vnitie of all and that the rest were the same thing that Peter was endued with like partaking both of honour and power but the beginning is taken at vnitie that the Church of Christ maye bée shewed to be one Augustine saith If there were not in Peter a mysterie of the Church the Lord would not say vnto him I will giue thée the keyes for if this wer said to Peter the Church hath them not but if the Church hath them then Peter when he receiued them betokened the whole Church And in another place when they were all asked onely Peter aunswered Thou art Christ and it is said to him I will giue thée the keyes as though he alone had receiued the power of binding and loosing whereas he being one said the one for all and he receiued the other withall as hearing the person of vnitie Therefore one for all because there is vnitie in all Cal. 4. book chap. 6. sect 4. How the Dunce men interpreteth the keyes Dunce and all his
¶ That was a lay man also and an Infidell and was not forbidden of God to reade Scriptures D. Barnes Let the word of God dwell in you plenteously The Doctours affirmations My bretheren reade holye Scripture in the which you shall finde what you ought to holde and what ye ought to flye What is a man reputed without learning what is he is hée not a Shéepe or a Goate Is he not an Oxe or an Asse is he anye better then an horse or a mule the which hath no vnderstanding It is not sufficient that yée heare the diuine Scriptures in the Church but also in your houses either reade them your selues or els desire some other to read them giue you diligent eare to it If thou wilt that thy children bée obedient vnto thée vse them to the worde of God but thou shalt not saye that it belongeth onelye to relygious men to studye Scriptures but rather it belongeth to euerye Christian man and speciallye vnto him that is wrapped in the businesse of this world and so much the more because hée hath more néede of helpe for hée is wrapped in the troubles of this world Therfore it is greatlye to thy profite that thy children shoulde both heare and also reade holye Scriptures for of them shall they learne this commaundement Honour thy Father and Mother c. I beséech you that you will oftentimes come hether and that you will diligentlye heare the lesson of holye Scripture And not onelye when you bée héere but also take in your hands when you bée at home the holy Bible and receiue the things therein with great studie for thereby shall you haue great vauntage c. O Paula and Eustochium if there bée anie thing in this lyfe that doth preserue a wise man and doth perswade him to abide with a good will in the oppressions and thraledomes of the worlde I doe recken that speciallye it is the meditations and studye of holye Scriptures séeing that wée doe differ from other creatures speciallye in that that wée bée reasonable and in that that wée canne speake Nowe is reason and all manner of wordes conteyned in the Scripture whereby we maye learne to knowe GOD and also the cause wherefore wée bée created Wherefore I doe sore meruayle that there bée certeyne men the which giue themselues to slouthfulnesse and will not learne these things that bée good but recken those men worthye to bée reproued that haue that good minde ¶ This was written to two women that were learned D. Barnes Heare me ye men of the worlde gette you the Bible that most wholesome remedye for the soule if ye will nothing else yet at the least get the newe Testament Saint Paules Epistles and the Actes that may be your continuall earnest teachers Which of you all that be héere if it were required could say one Psalme without the booke or any other place of holy Scripture not one doubtlesse but this is not onely the worst but y◠you be so slow and remisse of spirituall things and to diuelishnesse ye are hotter then fire But men will defende this mischiefe with this excuse I am no religious man I haue a wife and children and house to care for this is the excuse wherewith ye doe as it were with a pestilence corrupt all thinges for you doe recken that the study of holy Scripture belongeth onely vnto religious men when they be much more necessarie vnto you then vnto them c. ¶ Héere may we sée that this damnable reason I will read no Scripture it belongeth not vnto me was in the heartes of lay men in Chrisostomes dayes D. Barnes Ye may commonly sée that our doctrine is knowne not onely of them that that are the Doctours of the Church and ministers of the people but also euen of Tailers and Smiths and Weauers and of al Artificers yea and further also of women and that not onely of them that be learned but also of labouring women and Sewsters and seruants handmaides neither also the Citizens but also the countrie folks do very well vnderstand the same Ye may finde euen the verye Ditchers Cowheards and Gardiners disputing of the holy trinitie and of the creation of all things Looke more in the word Scripture Of lay mens books Looke Images How lay men may baptise Tertulian in his booke De Baptismo saith That lay men may bapiise Ambrose in the 4. ad Eph. saith that in the beginning it was lawfull for all men to baptise Hierome ad Luciferanos affirmeth that it was lawfull for lay men to baptise if necessitie doe require Zuinglius affirmeth the same The opinion of Iohn Caluine Now saith he if it be true that we haue set downe the Sacrament is not to be estéemed of his hand by whom it is ministred but as it wer of the hand of God from whence it certainly commeth Héereof we maye gather that nothing is added or taken from the dignitie of it by him by whom it is ministred And therefore among men if an Epistle be sent so y◠the hande and seale be knowen it skilleth not who or what manner of person carieth it Euen so it is sufficient for vs to knowe the hand and seale of the Lord in his Sacraments by whom soeuer they be deliuered Heere is the errour of the Donatists confuted who measured the worthinesse of the Sacrament to the worthinesse of the Minister Such be now a daies our Anabaptists which denie vs to be right baptised because we were baptised by wicked and Idolatrous persons in the Popes Church and therfore they furiously vrge rebaptization against whose folly wée shall be sufficiently defended if we thinke we were baptised in the name of the Father of the Sonne and of the Holy ghost and therefore Baptime not to be of man but of God by whom soeuer it be ministred How lay men haue ministred the Sacrament S. Augustine saith In necessitie when the Bishop or Priest or any other Minister cannot be found and the daunger of him that requireth doth constraine least he should depart this lyfe without this Sacrament we haue heard that euen lay men hath giuen the Sacrament that they haue receiued ¶ Read the storie of Serapion LAIENG ON OF HANDS Whereof this custome of laieng on of hands arose THis custome of laieng on of handes is taken of the olde Fathers For in Gen. 48. 14. The Patriarke Iacob laied his hands vpon the head of Manasses and Ephraim the sonnes of Ioseph which custome afterward was confirmed to the Iewes for a Lawe and so continued till the comming of Christ who vsed the same and deliuered the vse thereof vnto his Apostles to the which Ceremonie praier was then ioyned As it doth appere in the 19. of Mathew when children were brought vnto Christ that he might lay his hands vpon them That he should lay his hands vpon them ¶ The laieng on of hands was a
beléeue but to them that beléeue not And plainly to argue that a thing is good because a miracle is shewed by it or else to approue a present vse by that which néedfully sometime was done hath too many absurdities and inconueniences to bée yéelded to D. Calfehill Whether we should beleeue miracles If onely the word of God is to be beléeued why said Christ that if they would not beléeue him they should yet at the least beleeue his works To this we aunswere that miracles are as testimonies by which men are the easilier brought to beléeue so that they are things by meanes whereof men beléeue not that faith is directed vnto them as vnto his obiect although as touching the miracles of Christ of the Apostles we must beléeue yâ— they were done by God not by Belzabub or by the diuell as the Pharesies slaunderously reported and this is conteined in the word of God for it giueth testimony yâ— these miracles should be wrought that they were wrought in their due time namely in the preaching of the second doctrine c. Pet. Mar. vpon the Rom. fol. 326. In olde time it was knowne by miracles who were the true Christians and who the false but nowe the working of miracles is taken quite away and rather found among them that be false Christians Why miracles be not done now a daies To these that demaund this question why is not miracles done now a daies by the ministers of Gods word Aunswere Because that the glorie of Christ truth of Gods word was confirmed by miracles long agoe which being done they haue discharged their duetie Hemmyng Pope Leo maketh them answere thus ye foolish Scribes wicked Priests the power of our sauiour was not to be shewed at the discretion of your blindnesse God sheweth his miracles when and where and to whom he will Whosoeuer requireth miracles to bring him to the faith is himself a great miracle that the world beléeuing remaineth still in vnbeliefe How Miracles are wrought by the diuell In the end of time power shal be giuen to the diuel to work profitable signes and miracles so that then we cannot knowe the mysteries of Christ by that they work profitable miracles but by that they worke no miracles Let no man say saith S. Austen therfore it is true for that this man or that man hath wrought this or that miracle or for that men make their praiers at the tombs of the dead and obteine their desire or for that these or these miracles be wrought there c. Away with these things they may be either the iuglings and mockeries of deceitfull men or else illusions of lieng spirits S. Austen saith Contra istos c. My God hath warned me to beware of those mongers of miracles saieng In the last day shall rise vp false Prophets working signes wonders to the end of it be possible to bring the elect to errour behold I haue forewarned you therfore the bridegrome hath willed vs to beware for we may not be deceiued no not by miracles Alexander of Halys saith In the sacrament it selfe there appeareth flesh sometimes by the conueiance of men sometimes by the working of the diuell Nicholas de Lyra saith sometime in the Church the people is shamefullye deceiued with feined miracles wrought either by the Priestes or else by their companions for lucre sake S. Austen saith to Faustus the Maniche ye worke no miracles and yet if ye wrought anie at your hands we wold take heede of them The Prophet Ieremy saith They haue deceiued my people by their lies and by their false miracles These wonders which they call miracles be wrought daily in the Church not by the power of God as many one thinke but by the illusion of Satan rather who as the Scripture witnesseth hath bene loose now abroad 500. yeares according as it is written in the booke of the Apocalips after a thousand years Satan shall be loose c. Neither are they to be called miracles of true christian men but illusions rather whereby to delude mens mindes to make them put their trust in our Ladie and in other Saints and not in God alone to whom be honour and glory for euer Bilney in the bo of Mar. fol. 1140. Vulgus hominuÌ„ c. The common people saith he estéemeth Saints by miracles counteth him the greater that hath done mâ— miracles but they erre manifestly that so iudge Miracles are indéed to vse S. Paules words the operatioÌ„ of great works the gift of the holy Ghost But heereon they are not onely estéemed Saints else the blessed virgin and Iohn Baptist were of all Saints yâ— least that are dead to haue wrought no miracles We may not therefore esteeme Saints héerevpon Moreouer oftentimes miracles are giuen to the euill for many shall say in yâ— day Lord Lord haue we not cast out diuels in thy name and I shall say vnto them I haue not knowne you Why Christ did not many miracles in his owne country And he did not many miracles thereâ— c. ¶ Christ might haue wrought miracles yea though they beleeued not but he did not work many yâ— for their own profit Least if he had done there as he did in other places their condemnation should haue ben greater Sir I. Cheeke How to know true miracles from false Euen as we take those Sacraments for true Sacraments ceremonies which preach vnto vs Gods word so do we account these for true miracles only which moue vs to harken vnto yâ— word of God Other rule theÌ„ this to discerne theÌ„ by ther is not namely yâ— the true are done to prouoke meÌ„ to come harkeÌ„ vnto Gods word and yâ— false to confirme doctrine yâ— is not gods word How faith grounded vpon miracles abideth not What a multitude came out of Aegipt vnder Moses of which the Scripture testifieth yâ— they beléeued moued by yâ— miracles of Moses Neuertheles yâ— scripture testifieth yâ— vi hundred thousaÌ„d of those beléeuers perished through vnbeliefe left their carcasses in the wildernes neuer entred into yâ— land yâ— was promised them Iudas beléeued because of Christ his miracles Symon Magus beléeued through occasion of Philips preaching but Peter sayde that his heart was not aâ—ight with God Act. 8. How false teachers shall deceiue by nothing more then by miracles Christ saith there shall arise false anointed and false Prophets and shall shew great miracles Also in the same chapter verse 5. Many shall come in my name c. by the which words it appeareth that they must be in the church of Christ of them that shall call themselues Christians What the cause of false miracles is The cause of false miracles is for that they loue not the truth and therfore God hath promised by S. Paule to send them abundance of false miracles to stablish them in lies and to deceiue them lead them
the reproch of meÌ„ contempt of the people at length suffered yâ— accursed death of the crosse Ge. How Thamar is thought to be Dauids naturall daughter and was not When Thamar had dressed meat for Adonâ—a her brother and brought it vnto him he tooke her would haue lien with her to whom she said Oh nay my brother do not force me but rather speak vnto the king he will not deny me vnto thée ¶ This séemeth to be against the law of Moses where it is forbidden the brother to marry yâ— sister whether she be yâ— daughter of his father or yâ— daughter of his mother to this it is answered thus Dauid toke yâ— mother of Thamar in battel had hir home to his house shaued her head let her nailes grow which thing being doÌ„e according to yâ— law he toke her to his wife who neuerthelesse was then great with childe by the husband which she had afoâ—e hauing in her wombe this Thamar so that she was not the naturall daughter of Dauid and therefore Ammon his sonne might take her to his wife by the lawe Lyra. THAMMVZ What this Thammuz was AND beholde there sat women mourning 〈…〉 Thammuz ¶ The Iewes say this was a Prophet of the Idolls who after his death was once a yeare mourned for in yâ— night onely of women Saint Hierome taketh it for Adonis Venus louer Other thinke it was Osiris an Idol of the Aegyptians The Bible note ¶ Thammuz that is after S. Hierome Adonides Amasius which was Venus fairest sonne which is fained to haue risen from death to lyfe which fable the women of Iewrie did celebrate and holde solempne both with mirth teares Some say that it was an Image which was made to wéepe by craft Before this Image did women also bewaile their separation from their louers and reioysed when they obteined them againe T. M. THANKE OFFERING What Thanke offering is WHen ye will offer a thanke offering vnto the Lorde ¶ Thanke offering that is an offering of thanks giuing Thankes giuing is when the benefites of God are recited whereby the fayth to Godward is strengthened the more fastly to looke for the thing that we desire of God Ephe. â—5 4. 1. Tim. 4. â— T. M. True thanks giuing is an acknowledging and confessing of the benefits receiued together with a thankfulnesse of minde and a publishing of Gods goodnesse Tindale THARSIS What Tharsis is thought to be IOnas made himself ready to flye to Tharsis c. ¶ Under yâ— name of Tharsis as some think is signified some sea yâ— was farre of and whose voiage was very long so that the sailers therein could sée nothing but the sea and the ayre Ioppa is an hauen of Iewry where was sometime a goodly citie of which there remaineth now but a portion T. M. For the king had on the sea the nauy of Tharsis ¶ By Tharsis is meant Cilicia which was abundant in varietie of precious things 2. Par. 9. 21. Psal. 48. 7. Geneua The kings of Tharsis and of the Iles. ¶ Of Cilicia of al other countries beyond the seas which he meaneth by the Iles. Ge. THEBVLIS What his Heresie was THebulis Anno Domini 110. was the first heretike in the Church of Hierusalem He fell from the faith because they would not choose him Bishoppe after Simeon Euse. li. 4. chap. 21. THEFT What Theft is THeft is when we withhold that which is an other mans against yâ— owners wil or when we by iniurie draw vnto vs other mens goods or wheÌ„ we distribute not that which is ours when néede requireth Pet. Mar. vpon the Rom. fol. 45. THEMA What Thema was THey yâ— went to Thema ¶ Thema was one of yâ— twelue princes of Israel and inhabited the South part of Arabia of whom the region was called Thema By the which men passe into the whole country of Arabia thinking to finde water ther to quench their thirst but they are deceiued The Bible note THEODOTVS What his heresie was THeodotus a Montanist through sorcerie tooke his flight towards heauen but downe he fell and died miserably Euse li. 5. chap. 14. THERAPHIM What this Theraphim was THey made also Theraphim ¶ Touching the signification of this word Theraphim there is great ambiguitie among the expositours But I vnderstand it to be that Idoll which they had grauen and molten when all the other thinges were ready which serued for Idolatry they at the length brought that Image vnto the Temple And of these Theraphims or Images they were wont in the olde time to aske Oracles In Genesis we read that Rachel the wife of Iacob stale awaye the Theraphim of her Father And in the first of Samuel the. 19. chapter when Dauid escaped Michol put in his bed Theraphim Pet. Mar. vpon Iudic. ¶ Theraphim is thought to be an Image made to the shape and figure of a man and also to signifie all other instruments belonging to their false religion The Bible note THEVDAS Of his rebellion THeudas in the time yâ— Caspius was president of Iewry perswaded the people to take their goods to followe him to Iordane for there he bare them in hand he would with a becke diuide yâ— waters yâ— they might be dry shod so recouer their lybertie set them free from bondage of the Romanes to whom the foolish people obâ—ieng when they looked in vaine for the miracle were all slaine Hemmyng ¶ This was one of the false deceiuers yâ— Christ prophesied shuld come in his name Mat. 24. Of this Theudas Iosephus maketh mention in his 20. booke and. 4. chapter of the Antiquities This Theudas was about thirtie years before him of whoÌ„ Iosephus mentioneth in his 20. booke De antiqui cap. 4. that was after the death of Herode the great when Archelaus his son was at Rome at what time Iudea was ful of insurrectioÌ„s so that it is not sure so giue credit to Eusebius in this point Gen. THIATRIA What Thiatria was THiatria is a citie of Lidia which is a shire in Asia the lesse the inhabitation of the Macedones called of some the last city of the Misians This word Thiatria betokeneth yâ— strong fume or sacrifice of labour or painfulnesâ— Looke Act. 16. 14. Ma. fo 19 THINKE How of our sâ—lues we cannot thinke well NOr yâ— we are sufficient of our selues to thinke any thing as of our selues ¶ If any maÌ„ doth affirme or holdeth opinion that a man can by the strength of his own nature think a good thought perteining to his saluation or yâ— he can without the inspiration of the holy Ghost consent or agree to the wholsome preaching of the Gospell he is deceiued by an hereticall spirit â— vnderstaÌ„deth not the words of Christ 〈…〉 Without me ye can 〈…〉 nothing nor that saieng of Paule We are not sufficient c. The Councell of Mil. ¶ Looke S. Barnards exposition of this place in Freewill
〈…〉 Apoc. 16. 1â— Ioh. 12. 2â— Math. 13. 1â— â— Re. 8. 15 〈…〉 14. 15. Gen. 3. 15. Heretikes Confuted about the yeare of our Lord. 247. Iâ—â—as 2. 2. Esa. 38. 10 Esa. 38. 18 Mat. 5. 22 Heretike Mat. 9. 20 Heretikes Gen. 5. 24. Gen 38. 7. Mat. 17. 5 Tit. 3. 10. 1. Herode Mar. 2. 16 Ambr. in Luca. lib. 3. cap. 3. Iosephus Ant. Iud. li. 17. cap. 8. 9. Anno Christi 6. Augu 47. Euse. chr Mat. 14. 1. 2. Herode Mat. 14. 3. Iosephus deceiued Luke 23. 7 Act. 12. 1. Heretikes Eze. â— 5. Deu. 31. 17 Eâ—â— 13. 19 2. Tim. 2. 17. Luke 3. 2 Hierome Tertulian Augustinâ— Exâ— 29. 40 Augustin Apo. 22. 1â— Apo. 11. 18 Nu. 10. 29 â—poc 20. 6 Apo. 3. 7. Esaie 6. â— Psa. 1â— 25. Act. 8. 17. 1. Cor. 3. 16 â— Cor. 6. 16 1. Cor. 6. 19 1. Cor. 1. 11 Rom. 8. 11 Rom. 8. 9. Act. 2. 5. Luke 4. 18 Esa. 61. 1. 1. Iohn 5. 7 Act. 12. 24 Act. 13. 2. Act. 20. 28 August Nazianzenus Didimus Basil. Nu. 5. 17. Rom. 12. 10 1. Pet. 3. 7. Exe. 20. 12 3. manner of honors Rom. 8. 24 Augustin Luke 1. 69 Psal. 18. 2. Exo. 23. 28 Iosu. 24. 12. Pro. 30. 15 Mat. 〈…〉 〈…〉 Math. 20. 3 Eleuenth houre Apoc. 8. 1. 1. Ti. 3. 1â— Gen 28. 17 Exo. 1. 21. Psa. â—34 2 Psal. 25. 9. Mat. 19. 29 Math. 5. 6. Iob. 1. 1 Eph. 5. 25. 1. Tim. 3. 2 Tit. 1. 6. Hiero. in Epist. ad Tit. cap. 1 Apo. 21. 20 Exo 26. 1. Gen. 25. 29 Figure Psal. 24. 6. Iacobs face Gen. 27. 19 Iacobs lie Gen 32. 24 Iacobs vvrastlingâ— Esay 44. 3 Iacobs seede Nu. 23. 23 No sinne in Iacob Psal. 20. â— God of Iacob Exo. 3. 14. Gal. 1. 20. Hist. Ecle li. 2. cap. 9. A notable conuersioÌ„ of a wicked accuser after a martyr Exo. 7. 11. Apo. 21. 19 1. Cor. 8. 4. Ier. 10. 11 Dan. 3. 2. Apoc. 21. â— Rom. 1. 28 Luk 21. 20 Mar. 4. 3â— Ioh. â—1 33. Ge. 43. 30. Rom. 11. 26. August â— quest Canon ca. 33 Origen in his 2. booke 45. ca. Chrisost. in his 3. ser. of Lazarus Mat. 15. 14 Mat. 12. 45 Similitude Esay 20. 6 Exo. 20. 4. Exo. 20. 5. Images broken 1000. years ago Cicero Ieroboams calse Clement li 5. ad Iaco. Aug de vera religione ca. vlti Marcella Li. 2. ca. 19 Lay mens bookes Abac. 2. 18 Teacher of lies Doctrine of vanitie Worke of errour Iere. 10. 8. Set vp in high places Danâ— 3. 2 Leo Em. Images taken out of Churches Constantine Em. Epiphanius Image of Christ pulled down Mar. 〈…〉 16 Athanas. in li. con Gent. Image caruers Sap. 14. 10. Harme by Images Tertul. de Idolatria Image of Trinitie Act. 19. 35 Dan. 3 â— Eze. 8. 3. Esa. 44. 13 Image caruer Colosci 1. Timâ— 6. 16. Psal. 36. 9 Math. 19. 24. Ier. â—3 23 Heb. 6. 4 Heb. 3. 12 Psal. 33. 2. Iudie 3. 27 Augustin Psal. 50. 15 Psa. 145. 18. 1. Tim. 2. 5 1. Iohn 2. 1 Rom. 8. 26 Rom. 8. 34. Ioh. 14. 6 Ioh. 16. 23. Rom. 8. 33. Iames. 1. 17 Iob 3. 2. Iob. 3. 1. Iob. 2. 7. Iob. 9. 20â— Iob. 16. 18. Mat. 14. 2. Mat. 17. 12 Iohn 10. 41 Mat. 21. 25 Act. 19. 3. Ihon. 1. 41. 2. Pa. 17. 7 2. Par. 19. Lyra. Math. 1. 19 Gen. 41. 38. Iosu. 24. 32 4. Re. 22. 2 4. Re. 23. 9 Psa. 51. 7. Esa. 48. 10 Gal. 6. 16. Leui. 25. 10. Leui. 25. 9 Mat. 26. 23. Luke 6. 16. Luke 1â— 14. 1. Cor. 6. 2. Luke 12. 13 Mat. 7. 1. Ioâ—n 8. 15. Rom. 2. 3. Iudgment of God Rom. 2. 1. Exo. 22. 9 Gods Iohn 1. 34. Last iudgment â— Tim. 1. 9 God Christ. Faith The historical Faith The iustifieng Faith Act. 10. 4. Rom. 3. 24 Rom. 2. 13 Rom. 4. 5. Two iustifications Rom. 3. 19. Tertulian Hierom. ChrisostoÌ„ Math. 18. 20. Ioh. 20. 23 De sim. Cleri Homil. in Iohn 50 Homi. 11. Dunce meÌ„ Ma. 16. 19 key berers Apoc. 3. 7. Key of Dauid Apoc. 9. 1. Keyes of hell Ioh. 14. 24. Ioâ— 7. 20. Iohn 8. 40 Exo. 32. 28. Nu. 25 7. 1. Re. 15. 33. 3. Reg. 20. Exo. 19. 6. 1. Pet. 2. 5. 9. Kings Priests 3. good kings 1. Pa. 15. 11 3. Re. 2. 35 2. Pa. 29. 5 Euseb. li. 3 deui chris In his 6. bo 162. ca. Polichro Fabian Polichro Fabian Math. Paris Polichro Fabian Found in the auncieÌ„t records of LondoÌ„ remaining in the Guild Hall Prâ— 8. 15. Psa. 49. 23 Nurses Iosu. 10. â—4 Ose. 8. 4. 4. Râ—g 21. A good man may haue a wicked sonne a vvicked man a good son 4. Reg. 22. Tokens of a vvicked king A kings worde Math. 6. 10 Act. 1. 3. Mar. 12. 34â— Luke 9. 27â— Luk. 17. 21 Iohn 18. 36 The exposition of Ludolphus gathered out of Crisost other auncieÌ„t fathers Ioh. 10. 14 Iohn 13. 18. Math. 1. 25 Li 4. ca. 33 Cato li. desenectuâ—e Socrates Genâ— 31. 30 Iohn 4. 34. Gen. 28. 12 Deut. 4. 9. Deut. 6. 4. Psa. 119. 105. Psal. 1. 2. Ephe. 6. 17 2. Iohn 10 Iohn 5. 39. 2. Tim. 3. 16. 1. Cor. 14. 34. Act. 17. 11 Act. 18. 26. Act. 8. 27. Col. 3. 16. August ad fra 6. 38 August in his 59. Sermon Athanasius in Epis. ad Ephe. 6. Chri. in Gen. ca. 9. homil 28 Hierom in his Prohe in Epist. ad Eph. li. 2. Chris. vpoÌ„ the Col. in his 9. Homil. Chriso in Math. 10. 1. Homil. 2. Theodore tus in his 5. booke of the nature of man Tertulian Ambrose Cal. ca. 17 sect 16. Augu. ad Fortunat. Mat. 19. 13 2. Tim. 1. 6 Act. 1. 23 Gen. 48. 17 Iob. 39. 37. Mat. 25. 3. Ioâ— 31. 38. Apoc. 1. 11 Math. 19. 30. 1. Table 2. Table Plato Vse of the lawe Lawe of Nature Lavve vvritten Morall lavve Iudicialls schoolemaister Gal 3. 24. Gal. 3 19 The lavvs entring Exo. 20. 18 Lavve of the 10. coÌ„ writen by God and not by Moses Law impossible By Moses Gal. 2. 19 Dead Rom. 7. â— Rom. 5. 20 Sinne. Messenger of death Loue. Rom. 7. 14 Vnder the lavve Dead to the lawe Not vnder the Lawe Gal. 4. 20 Booke of Gene. called the Lawe Psa. 35. 19 Lavv impossible Ambrose ad Gal. 〈…〉 Act. 15. 10 Yoake God and mans lavv Rom. 10. 4 Lavv fulfilled Ende of the lawe Rom. 2. 12 Gentiles had the Lavve of Nature Rom. 3. 19 Sinners Rom. 7. 14 Lawe spirituall Gal. 2. 19 Dye to the lawe Dye for the lavve Gal. 3. 10. No man fulfilleth the lavve Gal. 4. 1. Heire ArgumeÌ„t Lawe and Gospell Lawe and Gospell Ioh. 11. 44 Mat. 26. 53. Gen. 9. 13. Gen. 17. 10 Exo. 24. 4 Iâ—sâ— 24. 26 Leuit. 13. Leuit. 13. 13â— Leui. 13. 45 Clothes Leui 14. 34â— Houses Leui. 14. 34. Math. 8. 3. Mat. 11. 11 2. Cor. 3. 6. Origen in Leuit. homil 7. Rom. 2. 27. Mat. 16. 6. Mar. 8. 1â— Mar.
the holy Communion euery Sunday King William Conquerour at a counsell at Winchester where the Popes Legate was put downe many Bishops Abbots Priors He gaue to Lanfranck yâ— Archbishoprick of Canterburie the Archbishopricke of Yorke vnto Thomas a Cauot of Beyon King Henrie the first toke an oath as well of the Clergie as of the Laitie sware them vnto him vnto William his sonne and made Bishops and Abbots c. King Henrie the second made Thomas Becket Archbishop of Canterburie who thereat was sworne to the king and to his lawes and to his sonne Edward the first made a statute at North-hampton that after that time no man shall giue neither sell nor bequeath neither chaunge neither by Title assigne landes tenements neyther rents to anie man of religion without the kings leaue In the daies of king Richard the second it was enacted against the Pope that it should be lawfull for no man to try anie cause before him vpon paine to forfait all their goods and to suffer perpetuall prison Elentherius the Pope writing to Lucius king of England said thus vnto him Petijstis a nobis c. Ye haue required of vs to sende the Romane and Imperiall lawes vnto you to vse the same in your Realme of England We may alwaies reiect the lawes of Rome and the lawes of the Emperour but so can we not the lawes of God for ye haue receiued through the mercie of God the lawe and fayth of Christ into your kingdome you haue both the Testaments in your Realme Take out of them by the grace of God and aduice of your subiects a lawe and by that lawe through Gods assuraunce rule your Realme but be you Gods Uicar in that Kingdome A. G. How kings doe reigne by the prouidence of God By me kings reigne c. ¶ Whereby he declareth that honours dignitie or riches come not of mans wisedome or industry but by the prouidence of God Geneua How the kings hearts are in the hands of God The kings heart is in the hands of the Lord c. ¶ Though kings séeme to haue all things at commandement yet are they not able to bring their owne purposes to passe any other wise then God hath appointed much lesse are the inferiours able Geneua How kings were called Nurses The king is called of the Prophet the nursing Father and the Quéenes are named Nurses that although the ministrie of féeding perteine to the Ministers yet the prouision for the foode the ouersight that the children of God be duelye fedde with the right milke with the true bread and water of lyfe belongeth to the Princes therefore haue they the name of Nurses not to nourish children in ciuill matters and corporall fâ—ode onelye but as in ciuill so in Lacte verbi In the milke of the worde of God also Is this onelye the cherishing of the good childe by giuing lands reuenews maintenance and liuing to the Church Is this onely the displing of the froward childe or as ye call it the punishing of the heretike No Maister Stapleton Lyra his exposition and yours doe not agrée He sayth they are Nurses what to doe To féede whom The faithfull ones wherewith With the milke of the word what word Euen the word and Sacraments of God Whereof sith the ministrie and execution belongeth not vnto them but vnto the Ministers it followeth necessarye therevppon that the prouision direction appointing care and ouersight which is the supreame gouernement belongeth to them And this is that which Lyra confesseth and thereby vrgeth of Constantine that he was such another Nurse as did kéepe defend mainteine vpholde and féede the poore faithfull ones of Christ yea carried them in his bosome as it were and procured them to be fedde did set forth Proclamations not onelye against false religion but also to sette forth to exhort and allure vnto the christen fayth caused not the Idolatrous religion to be suppressed but caused also on the other part the true knowledge religion of Christ to be brought in and planted among the people and did not onelye make lawes for punishing of heretikes and Idolaters but also reformed all manner abuses about Gods seruice Thus sayth the Bishoppe out of Eusebius did Constantine playe the Nurses parte I. Bridges fol. 622. Of the kings that serued Iosua And put your feete vpon the neckes of those kinges ¶ This was not done of cruelnesse but to confirme and strengthen the Princes and the whole hoast of Israel which had not killed all but suffered some to flye into Cities that they shoulde heereafter spare no kinges of the Cananites whose possessions the Lord gaue vnto them in as much as they were commanded to slaye all Deut. 20. 17. T. M. ¶ By this Iosua woulde encourage his Captaines and signifie vnto them what victorie they shoulde looke for of the rest of their enimies séeing kings are thus by them serued The Bible note How wicked kings are of God and not of God They haue reigned and not by me They were Princes I knew them not ¶ These wordes are Gods complaint against the wickednesse of those kings of Israel that directed not theyr gouernement by Gods lawe not that they were not kings but that they were wicked kings not that they wer by no meanes ordeined of God for Omnis potestas est a Deo All power is of God And God saith in generall Per me reges regnant Kings rule by me so wel heathen as faithful kings Pilates power was from aboue These kings of Israel Ieroboam Achab Iehu c. were of Gods ordeining Yea Iehu whose house héere GOD complained vpon and sayd He and his ofspring raigned not by him were yet notwithstanding made kings reigned by him In respect of their ambition and priuate affections their reigne was not of him In respect of Gods ordinaunce of his iustice of his prouidence it was not onely permitted but also especially appointed of him as both the Text is euident and your own Glose meaning the Papists coÌ„fesseth for Ieroboam the elder yâ— it was done by Gods will although it were done also by the peoples sinne that regarded not the will of God but followed their owne selfe will And so in some respect it was not the work of God and yet in other respects it was the worke of God And so héere he expoundes himselfe and sayth I know them not not that he was ignoraunt of them but he acknowledged not their doinges Secondly neither the Prophet Ose nor anie other Prophet tooke vpon them to depose any of those wicked kings but to declare the wrath and vengeance of God to come vpon them after which declarations they did not subtract from them their ciuill obedience or counted them from that day forward no longer to be their kings or exhorted the Church of God to forsake their politike gouernement but hauing declared their message from God they let them