beléeued Therefore they that by this place doe take a boldnesse to vse the communion priuelie in their house haue no example at all of that thing in the Scripture and therefore they doe naught vnlesse they be thereto driuen by sicknesse Sir â—â—â—eeke Béeing come togethor 〈…〉 to breake bread ¶ By this it is euident and plaine that in the administration of the Sacraments we are bound neither to time nor yet to place For Paule did breake the bread and did minister the Communion in the night time and we doe it in the daie time Againe hée did both preach Christ and minister the Lordes supper in a Parler and these things are we not wont customablie to do in the Church Howbeit all things ought to be done in a due decent order Sir I. Cheeke And when he had broken them ¶ The breaking of bread was so common and vsuall with Christ that by the same hée was knowne to his two Disciples as they were going to Emaus This manner of broaking of bread was verie fatherlike and commendable among the elders of olde time as it is hetherto in manie places and after the same sort best beséeming and belonging vnto Christ by whom we are all fed Furthermore this breaking of bread hath in it selfe a signe to diuide as appeareth by this place of the Prophet Breake thy lofe to the hungrie For a lofe cannot refresh manie without it be broken and diuided And by this meanes it aunswereth and is agréeable to the mysterie of the communicating the bodie of the Lord. The Apostle saieng The bread which we breake is it not the participation of the bodie of the Lord not that the bodie of Christ is therefore said to be broken because it hath in it selfe some cut but because it is made communicable that is apt and meete to be participated and receiued of manie The Apostle Paule saith in an other place in the person of Christ. This is my bodie which is broken for you in stéed of the which Saint Luke hath which is giuen for you c. Marlorate Of three kindes of Breads The Hebrues as Lyra saith hath thrée kinds of Breads Panis propositionis siue facierum panis oblationis panis laicos siue coÌ„munis Holie shew bread set before the face of the Lord vpon the propiciatorie seate and this bread belonged onelie to Aaron and his sonnes Hoc est soli Sacerdotibus The bread offered vpon the oltar of Holocaust that was not to be eaten but of the Leuits And ther was common bread indifferent for euerie man that list Ric. Turnar BRETHREN OF CHRIST Who are called the bretheen of Christ. THen came his mother and his brethren ¶ Héere they are called Christs brethren which in déed were not his naturall brethren but his cosins and kinsfolks euen as Lot is called Abrahams brother which was his brother Arams sonne Conferre the sixt of Marke and the. 13. of Mathew with the 19. of Iohn and thou shalt finde the virgin Marie had neuer no moe sonnes and daughters but Christ onelie Sir I. Cheeke Is not his Mother called Marie and his brethren Iames and Ioses and Symon and Iudas c. This place and the first of the Acts and Gal. the first Helindius bringeth to proue that Marie Christs mother was no virgin Aunswere In the Scripture a man is said to be our brother 4. manner of waies that is to saie by nature by countrie by kinred and affection By nature brethren are as Esau and Iacob the twelue Patriarches Andrew and Peter Iames and Iohn By Countrie brethren are said to be as the Iewes which among themselues were called brethren as in Deut. If thou buy thy brother which is an Hebrue he shal serue thée six years And so S. Paule I haue wished my selfe to be accursed from Christ for my brethren and kinsmen according to the flesh By kinred they are said to be brethren which come of one house that is when of one stocke a multitude doe spring as in Genesis Abraham said to Lot Let ther be no contentioÌ„ betwéene thée and me and betwéene my Shepheardes and thy Shephearde because we are all brethren And againe Laban said to Iacob because thou art my brother thou shalt not serue me fréelie for nothing Those that bée brethren by affection are diuided into two sortes into spirituall and common They are spirituall brethren which are Christians as in the Psalme 133. Beholde how ioyfull a thing it is brethren to dwell together in vnitie Commonly we be called brethren because we came all of one brother By this diuision it is apparaunt that they were sayde to be the brethren of CHRIST by kinred not by nature not by Countreie nor affection Therefore as Ioseph was called the Father of Christ euen so were they said to be his brethren that both in one respect For Ioseph was thought to be the Father of Iesus and so were Iames Ioses and others thought to be his brethren But none will contend about this but such as be too curious Mar. fol. 20. ¶ Looke Christ. BRIDE-GROME Who is the Bride-grome and whereto the parable tendeth TO méete the Bride-grome ¶ It is verie corruptlie added of the olde interpretour in that he saith to méet the Bridegrome and the Bride séeing it is found in none of the Gréeke bookes And as for Chrisostom Hillarius Theophilact they make no mention of the Bride For Christ is the Bridegrome And the whole parable tendeth to this end that he comming we should go foorth to méete him No part of the parable perteine to the Bride naie they which come to méete the Bridegrome in good time euen they I saie are the Bride Saint Augustine expounding this place in a sermon which he made of the words of Christ out of the 22. of Mathew neither readeth nor maketh anie mention of this word Brid Marl. fol. 592. ¶ The pompe of Bridealls was wont for the most part to be kept in the night seasons and that by Damsels Bezâ— When the Bride-grome shall bée taken from them ¶ The Bride-grome is taken from vs when euill affections concupicense and lustes doe driue Christ out of our heartes Then ought we to vse abstinence therby to tame our wanton flesh and to giue our selues to earnest praiers that so the spirit of God maie be renued in vs. Sir I. Cheeke BROOKE CEDRON Wherefore it was so called OUer the Brooke Cedron ¶ Some thinke that this Brooke was called the brooke of Ceders because many Ceder trées grew about the same but it is verie like notwithstanding that this name came vp through errour For of the vallcie or brooke of Cedron there is mention oftentimes made in the Scripture where the Hebrue worde doth not signifie Ceder trées but dimnesse or darknesse Concerning the which brooke we read in the booke of kings This place was so called because of the darknesse because it was a déepe valleâ—e
fall away from the obedience of the Emperour Moreouer Iohn in his Apocalips setting foorth the Church of Rome vnto vs to be not the spouse of Christ but of Antichrist saith That he saw a certeine whore the mother of all vncleannesse abhomination of all the world holding a golden Cup in her hand of whose mingled liquor all the dwellers of the earth should be made dronke from the highest to the lowest And further this whore shall be made dronke with the blood of Saints and of the Martirs of Christ and vpon hir forhead she had written Babilonia And least any man should doubt whether Iohn speake of Rome or not hée saith plainlie that the Whore sate vpon seauen hills which thing is well knowen to be agréeable vnto Rome wherevpon it is called the Citie with seauen hills wherefore Antichrist seate must be at Rome which thing is euident both by holie scripture and also by Hierom in an Epistle he wrote to Fabiola against Iouinian to Marcello and Aglasia in the 47. Chapter of his Commentaries vpon Esay and in the second Chapter vpon Ose The same is confirmed by authoritie of Tertulian writing against the Iewes and the Gentiles in a booke of the resurrection of the bodie and of Saint Austen also in his booke De ciuitate Dei In the same opinion is Nicolaus de lyra and many other beside Bar. Ochine Of Antichrists disciples Saint Paule foretelleth of Antichrists disciples 1. Timo. 4. that they shall beare a great countenaunce of continent life forbid mariage And of such Saint Hierom saith Iactant pudicitiam suam inpudenti facie They make bragge of their chastitie with whorish countenaunce Iewel Of Antichrists progenie Antichrist was the sonne of a certaine wicked person called Sinne hauing to his mother a certaine woman called Perdition who caused him to be brought vp of a corrupt nursse called dame Falsehood the daughter of Satan The person of this Antichrist is not simple but compounded of two natures that is to say diabolicall and humaine as Iesus Christ is compounded both of diuine and humaine And as of God and man is made one Iesus Christ so of the Diuell and of the Pope is made one Antichrist And as Iesus Christ is the head of the beléeuing Church which is his bodie so is Antichrist likewise the head of the malignaunt Church which is his bodie and doth receiue of him béeing hir head all manner of corrupt humours running downe into her And because he is borne into the world onelie to bée contrarie to Iesus Christ therefore all his thoughts all his will all his workes all his doctrine and briefelie all his life is repugnaunt to IESUS CHRIST euen to the drawing of his sword against him Albeit he would haue the world beléeue that hée doth all this for the better obseruing of Christian religion F. N. B. the Italian ¶ Looke more of Antichrist in Rome Pope ANTIPAS Of his faithfull seruice to God ANtipas my faithfull witnesse was put to death among you ¶ It is a likelihood that this Antipas was some one of the notable Ministers of the Church whom the seruants of Satan could the lesse away with because he taught Christ there more earnestlie and stronglie then other did and stood more stoutly against the aduersaries in defence of the things which the true faith conteineth and that is to be coniectured vpon this that he calleth him a faithfull witnesse such a one as Stephen was at Hierusalem And trulie this name agréed verie well vnto him for this word Antipas is as much to say as before or against all men For nothing ought to moue a Christian heart from the constancie of faith and pure confession of the truth Marl. vpon the Apoc. fol. 44. ANTROPOMORPHITAE What a kinde of Heretikes they were THese were Monkes inhabiting the Desarts of Aegypt who affirmed that God had a bodie and members as a man had And héere vpon it rose saith Socrates li. 6. cap. 7. that God the father hath bene painted like an olde man in a graie beard They were about the yeare of our Lord. 380. The Antropomorphites perswaded themselues that God might be known by the senses as men which did attribute vnto God a humane bodie but their opinion is vtterlie reiected for the holie scripture testifieth that God is a spirit and it also putteth a manifest difference betwéene a spirit a bodie when our Sauiour saith Féele and sée because a spirit hath neither flesh nor bones And there is none which vnderstandeth not that a humaine bodie and his members cannot consist without flesh and bones Further their foolishnesse héereby appeareth because there is not a bodie found which is euerie way pure and simple for let it be as equall as thou wilt at the least way it hath parts whereof it is composed and that all composition is against the nature of God euen the Ethnicke Philosophers perceiued c. Pet. Mar. vpon Iudic. fol. 118. APPARICIONS OF SOVLES ¶ Looke Soule APELLES What his heresie was APelles was a Marcionite he said that Prophecies were of a contrarie spirit he was guided by one Philumena a woman He thought it was not for men to reason of religion but euerie one to continue as he beléeued Eusebius li. 5. cap. 12. How Tertulian confuteth his heresies Apelles the Heretike being in manner ouercome with the foresaid reasons of Tertulian graunteth that Christ had indéed true flesh but he denied that he was borne but brought from heauen and he obiected that the bodies which were taken by Angels were true bodies but they were not borne such a bodie saith he had Christ. Tertulian aunswereth héerevnto They saith he which set forth y◠flesh of Christ after the example of the Angels saieng that it was not born namely a fleshly substance I would haue them compare the causes also as well of Christ as of the Angels for which they came into the flesh No Angel did at any time therefore descend to be crucified to suffer death and to rise againe from death If there were neuer anie such cause why Angels should be incorporate then hast thou a cause why they tooke flesh and yet were not borne They came not to die therefore they cannot be borne But Christ being sent to die it was necessarie that he should be borne that he might die for none is woont to die but he which is borne c. Pet. Mar. vpon Iudic. fol. 210. APOLINARIS Of the heresies he fell into THis man was Bishop of Laodicia Who notwithstanding he had written 30. bookes of our faith against Porphirius fell into heresie saieng that Christ receiued no flesh of the Uirgin Mary but that in the act of his incarnation◠some part of the word was conuerted into flesh He said that Christs soule was not of that part that was rationall but onlie of that part which kept the bodie liuing And therfore in his incarnation he tooke onelie the bodie and not the
life Christ hath not forsaken it nor neuer will forsake it all our whole strife is vpon the particular churches which be mingled with good and euill together They not onelie can erre but also haue erred and doe erre yet in manie points c. Musculus fol. 267. Saint Augustine in his preface vpon the 47. Psalme alleadgeth this place of the Apostle in this wise Therefore wée must vnderstaÌ„d by the second of the sabboth none but the church of Christ but the church of Christ in his Saintes the church of Christ in them which be written in heauen the church of Christ in them which doe not yéelde vnto temptations of this world for they be worthie to beare the name of the firmament Therefore the church in them which be strong of whom the Apostle saith Wée which be strong beare with the infirmities of the weake is called the firmament whereof it is song in the Psalme Let vs heare let vs knowe let vs sound let vs glorie let vs reigne For heare you and knowe that the same also is called the firmament by the writing of the Apostle which is saith he the church of the liuing God the piller and firmament of truth Thus saith Augustine Chrisostome doth expound this place in this sort Not as the Iewish church for this is that which conteineth the faith that is to saie the piller and establishment of the church and the preaching For truth is the piller and establishment of the church this saith he He maketh not the church to be the piller establishment of the truth but the truth of the church c. Mus. fo 268 To proue that the congregation of faithfull men is the church that cannot erre heare their owne law The whole church cannot erre â— Againe The congregation of faithfull men must néeds be which also cannot erre ¶ This church which is spred abrode throughout all the world and standeth in the vnitie of faithfull christen men is the church that God suffereth not to erre in those things that belong to saluation D. B. fol. 254. How the Church is knowne Whereas the word of God is purelie and sincerely preached the Sacraments orderlie ministred after the blessed ordinance of Christ. And wheras men do patiently suffer for the veritie And the hearers doe applie their liuing to Christ doctrine and with méeknesse receiue the holie Sacraments these be good and present tokens to iudge vpon that there be certeine members of Christs church and to proue this read the doctors following Our mother holie church faith Augustine throughout all the world scattered farre and wide in her true head Christ taught hath learned not to feare the contumelies of the crosse nor yet of death but more and more is she strengthened not in resisting but in suffering They that be in Iudea let them flie vnto the mountaines that is to saie they the be in Christendome let them giue themselues to the scriptures for in that time in the which heresies haue obteined into the church there can be no true probation of christendome nor no other refuge vnto christen men willing to knowe the veritie of faith but by the Scriptures of God Afore by manie waies was it shewed which was the church of Christ and which was the congregation of the Gentiles But now there is none other waie to them the will know which is the verie true church of Christ but onely by Scriptures By works first was the church of Christ knowne when the congregation of christen men either of all or of manie were holie the which holinesse had not the wicked men But nowe christen men are as euill or worse then heretiks or Gentiles yea greater continence is found among them then among christen men Wherefore he the will knowe which is the verie church of Christ how shal he know but by the scriptures only And therefore our Lord considering that the great confusion of things should come in the latter daies for that cause coÌ„maunded he that christen men willing to reserue the stablenesse of the true faith shuld flée vnto none other thing but vnto the scriptures For if they haue respect vnto other things they shall bée slauÌ„dred shal perish not vnderstaÌ„ding which is the true church The same Doctour saith â— It can no waie bée knowne what is the Church but onelie by the Scriptures Againe Christ commaundeth that who so will haue the assuraunce of true faith séeke to nothing else but vnto the Scriptures Otherwise if they looke to anie thing else they shall be offended and shall perish not vnderstanding which is the true Church and by meanes héereof they shall fall into the abhomination of desolation which standeth in the holie places of the Church There bée certeine bookes of our Lord vnto the authoritie whereof each part agréeth there let vs séeke for the church Thereby let vs examine and trie our matter Againe hée saith in the same Chapter I will ye shew me the holie church not by decrées of men but by the word of God August de vnit eccl cap. 3. The question or doubt is where the Church should bee what then shall wée doe Whether shall we séeke the Church in our owne wordes or in the wordes of her head which is our Lord Iesus Christ In my iudgement we ought rather to séeke the Church in his words for that he is the truth and best knoweth his owne bodie August de vnit eccle Chap. 2. Whether of vs be Scismatikes wée or you aske not me I will not aske you Let Christ be asked that hée maie shewe vs his owne Church Augustine cont litter Petilium li. 2. chap. 85. In times past saith Chirsostome there were manie waies to knowe the church of Christ that is to saie by good lyfe by myracles by chastitie by doctrine by ministring the Sacraments But from that time heresies did take holde of the church it is onelie knowne by the Scriptures which is the true church They haue all things in outward shew which the true church hath in truth They haue Temples like vnto ours c. Wherefore onely by the Scriptures doe we knowe which is the true church Verses Hoc est nescire sine Christo plurima scire Si Christum bene sâ—is satis est si caetera nescis Englished This is to be ignorant to know manie things without Christ If thou knowest Christ well thou knowest inough though thou knowest no more What is meant by the militant and triumphant Church Men doe diuide the true Church of Christ into the militant the triumphant church So that the militant church should be of them which doe yet trauaile in this mortall flesh do striue with Satan the flesh and the worldâ— The triumphant of them which are passed to heauen and haue ouercome all manner of their enimies In this sort Augustine placeth the Angels also These bée not two churches but the
the Harpe sing ye Psalmes with Lute and Instrument of ten strings ¶ Concerning these instruments Harpe and Lute we read oftentimes in the Scriptures and specially in the booke of Psalmes which instruments vndoubtedly were vsed in the Temple at Ierusalem in the seruice of God and namely at their singing of Psalmes For the Leuites did not sing their Psalmes onely with the voice of men and children as we doe but they ioyned with mens voices the swéete harmonie of musicall instruments and namely of the Harpe Lute Cymbales and Psalteries of ten strings These instruments as Iosephus writeth li. 8. Chap. 3. Salomon ordeined quadraginta milia fortie thousand which were made Ex. electro 1. of mixture of golde and siluer For Electrum is golde whereof the fift part is siluer mingled among the golde such a mixture is called Electrum And of that mettal were those instruments which Salomon did ordeine to be vsed in the Temple and were made of fine wood as our Harpes and Lutes be c. Ric. Turnar INTENT What the word signifieth and how it is defined INtent signifieth a motion of the minde whereby by some meane we tend to an ende As if a man should studye by giuing of giftes or by seruices to attaine vnto anye honour for the nature of things is of such sort that many thinges are so anexed togethers betwéene themselues that by the one is made a steppe to the other For by medicines and drinks we atteine to health By studies readings and teachers vnto wisedome wherefore an intent is an action of the will for it is his office to moue and stirre vp the minde And forsomuch as the will doth not perceiue the things that he desireth before that it hath the knowledge thereof it moueth not nor forceth the minde before knowledge which raigneth in the power of intelligence or vnderstanding it perceiueth both the ende and those thinges which serue to the ende and ministreth them vnto the will Therefore intent stirreth vp to the ende as to atteine by those things which vnto it are directed Let this be his definition A will tending vnto the ende by some meanes Will which is his general word is an act of the power that willeth The difference is taken of the obiect namely of the end and these things which are ordeined vnto it as now as touching Gedeon his intent was 〈…〉 of his will to keepe the memorie of the victorye giuen him by the Ephod he had madeâ— In wil therefore he comprehended at once both the ende and the meane c. Pet. Mar. vpon Iudicum fol. 152. Of good intents ¶ Looke before after the word Good INTERCESSION ¶ Looke Saints IN THE CHVRCH How it is an errour to say I beleeue in the Church SAint Cyprian in his exposition of the Apostles Créed saith He said not in yâ— holy Church nor in the remission of sins nor in the resurrection of the body For if he had added the preposition In then had the force of those clauses ben all one with the force of that that went before For in those words wherein our Beliefe touching the Godhead is set downe in God the Father in Iesus Christ his Sonne and in the Holy Ghost but in the rest where the speach is not of the Godhead but touching the creatures or mysteries the preposition is not added that we may say in the holy Church but that the holy Church is to bée beléeued not as we beléeue in God but as a Congregation gathered to God and that the forgiuenesse of sinnes is to be beleeued not that we ought to beleeue in the forgiuenenesse of sinnes and that the resurrection of the flesh is to beléeued not that we ought to beléeue in the resurrection of the flesh So that by this Sillable In the Creator is discerned from the Creatures and that that is Gods from that that is mans Bullinger fol. 78. Saint Augustine in his Booke De fide Symbolo hath I beléeue the holy Church not in the holy Church There are alleadged also his wordes in his Epistle Ad Neciphyros touching consecration Distinct. 4. cap. 1. We said not that ye had to beléeue in the Church as in God but vnderstand how we said that ye being conuersant in the holy Catholike Church should beléeue in God Paschasius in the first Chapter of his first booke De Spiritu sancto saith We beléeue the Church as the Mother of regeneration we doe not beléeue in the Church as the Authour of saluation Hée that beleeueth in the Church beléeueth in man Leaue off therefore this blasphemous perswasion to thinke that thou hast to beléeue in anye worldlye creature since thou maist not beléeue neither in Angell nor Archangell The vnskilfulnesse of some haue drawen and taken the Preposition In from the sentence that goeth next before and put it to that that followeth adding thereto also too too shamefully somewhat more then néeded Thomas of Aquine reasoning of Faith in the 2. Booke part 2. Article 9. question 1. saith If we saye I beléeue in the holye Church we must vnderstande that our â—aith is referred to the Holy ghost which sanctifieth the Church and so make the sense to bée thus I beléeue in the holye Spirite that sanctifieth the Church but it is better and according to the common vse not to adee at all the sillable In but simply to saye The holy Catholike Church euen as also Pope Leo saith Bullinger fol. 79. INVOCATION What Inuocation is WE call that Inuocation when we desire some good things to be giuen vs or some euill to be taken away from vs. Proues against the inuocation of Saints As touching Inuocation that is to wit calling vpon them we haue in Scripture how we should call vpon almightie God in all necessities or tribulations As in the Psalmes euerye where as in this Call vpon me in time of your tribulation and I shall delyuer you Marke how he saith héere Call vpon me appointing neither S. Thomas nor Master Iohn Shorne Also in another place The Lord is nigh vnto them that call vpon him that call vpon him truly and with that he sheweth who calleth vpon him truly saieng thus He shall doe the will or desire of them that reuerence him and shall heare graciously their praier and make them safe for the Lord loueth all that loueth him and all sinners shall be destroyed c. In the bo of Mar. fo 1264. There is one Mediator betwéene God and man the man Christ Iesus the which hath giuen himselfe the redemption of all men ¶ Saint Paule saith There is but one Mediatour betwéene God and man Where there is but one there cannot Saints come in Saints be men and must haue a Mediatour for themselues and then they cannot be Mediatours for other men Moreouer the Mediator betwéene God and man is called Christ Iesus now is there no Saint that hath that name if there be none then is there none that vsurpe this
his kingdome howbeit this title should séeme more conuenient for the which after the Hebrewes is a distinct Psalme from this whereas the Latinists make this and the next both one ALTAR What an Altar is and how they began AN Altar is nothing els but a thing builded to offer Sacrifices on Altare is a Latin word which is so named as the Gramarians doe saie of Altitudo or height Not that an Altar is so great and high but because the Romaines before the receiuing of the true religion of Christ they made Altars in thrée sundrie places Some they called Altaria vpon the which they did offer Sacrifices vnto the supernall Gods Other Altars they had which were made beneath vpon the plaine ground vppon the which they did Sacrifice vnto the Gods on the earth And other Altars they made vnder the earth as were in Poules vpon the which they did offer Sacrifice Dijs infernalibus vnto Gods vnder the ground And these two last kinde were called Ara or Aâ—e but the high Altars were properlie called Altaria Thus much concerning the name of the Latin word Altare In all the newe Testament where we read this Latin word Altare as in the 5. of S. Mathew the first of S. Luke 1. Cor. 9. the 13. of the Hebrewes In all these places in the Gréeke booke is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word is as much to saie in English as a Sacrificing place or a thing made to offer sacrifices on which is more plaine then the Latin word Altare is So that an Altar is nothing els but a sacrificing place or a thing made to offer sacrifices on When Noe was preserued from the generall Deluge with his wife and his thrée sons their wiues restored againe by the tender mercie of God to drie land he made an Altar vnto the Lord and offered all manner of cleane beasts and foules thereon for a sacrifice with whose doings the Lord was well pleased because he did it in the faith of Christ which was figured by the Altar and promised neuer to drowne the world anie more for mans wickednesse c. Upon the same faith did Abraham the father of all faithfull beléeuers make an Altar vnto the Lord what time as God promised vnto him that in his séede which was Christ should all the nations of the earth be blessed Likewise God commanded â—acob to build an Altar at Bethel in the remembrance that he had deliuered him from the hands and crueltie of his brother Esau. Thus in the lawe of nature Altars began But chiefelie they did flourish after the law of the ten commandements were giuen by Moses We read that God warned Moses to kéepe the people from making of Gods of gold or of siluer and to kéepe them the better from it thou shalt said he cause them to make an Altar not of gold nor siluer but make vp a litle heape of earth and therevpon do thou offer the burnt-offerings the peace-offerings And if the people be desirous to build an Altar of stone thou shale not suffer it to be made of hewen stone but of rough stone after the rudest fashion that the people take not a superstitious conceit reposing a confidence in the Altar it selfe and not in the thing that is signified by the Altar which is Christ. Yet all this while there wâ—re no perfect forme nâ—r fashion of Altars till the Tabernacle of the tastimonies was made When that was once made then Altars grewâ— to their perfection For then God commanded to make two Altars for the Tabernacle the one was called the Altar of incense which Altar was made of Sethim wood aboue couered ouer with fine gold The other Altar was made also of Sethim wood but aboue it was couered ouer onelie with Brasse and therefore sometimes it is called the brasen Altar This Altar was properlie called the Altar of burnt-offerings vpon this Altar was offered euerie daie two Lambes one in the morning and the other at night beside an innumerable sort of other Leuiticall Sacrifices Now marke in these two Altars ye must consider that it was a part of the Ceremoniall Lawe of Moses all which Lawe was but a figure and a shadowe of Christ the true light it selfe As the Apostle saith The Ceremoniall lawe was but a shadowe of good things that were then to come and giuen by Christ. But nowe hâ—erâ— maie bée thought séeing that Altars were vsed from the beginning of the world First in the lawe of Nature second in the law written by commandement giuen by Moses the man of God thirdlie frequented and vsed in Christs Church since the beginning and vsed to this daie in most places of Chrisâ—endome how is it then that the Church of England hath taken them awaie To this I aunswere that wheresoeuer Altars be vsed whether in England or in anie other places of Christendome they be an occasion of great Idolatrie blaspheming of Christs bloud and merits of his bitter passion For whereas by Christs one Sacrifice offered vpon the Altar of the Crosse we are all made cleane and inheritours of the kingdome of heauen our Altars did teach vs that he was offered vp there a newe euerie daie for our redemption by the worke of a priest which is most falâ—e and vntrue and most blasphemous iniurious to Christs merits and sacrifice offered once for all And to the end to plucke out this blasphemous opinion out of the simple peoples heads it ought to be iudged of all the Kings people as good a déede of the King and his Counsell to beate downe and destroie the Altars in England as that King Ezechias did when he brake and brent the brasen Serpent that Moses by the commandement of God did make because the people did worship it and so committed Idolatrie Though that Altars were well accepted at the handes of Noe Abraham Isaac Iacob and also commaunded during the time of Moses Lawe yet ye must vnderstand that that Lawe is now abrogated and vtterlie repelled The whole Lawe giuen by God to Moses for the people of Israel was deuided into thrée fortes lawes morall which is the lawe of the ten commaundements lawes Iudiciall or Ciuil lawes which we in the realme of England call temporall lawes The third kinde of lawes were Ceremoniall lawes The lawe of the ten Commandements doe stand in their first strength But the other two the lawe Iudiciall and the lawes ceremoniall are quite abolished and of no strength Since that Christ hath suffered his passion for our redemption And where as no nation vnder yâ— Sunne were so laden with Ceremonies as the Iewes were God did it for two purposes One was to kéepe the people from the idolatricall inuentions of their owne handes and of their owne heads The other was with pretie figures and shadows to induce the grose and stifnecked people to inbrace and beléeue the mysteries of Christes incarnation passion and resurrection which mysterie was principallie figured and sette out by
their Brides doe sette themselues foorth at the gates of the Cities by the space of seauen daies together to be abused in fornication And by this meanes Iuda was deceiued of Thamar his daughter in lawe ANABAPTISTS How this sect began and who was the Author thereof About the yeare of our Lord 1525. in Mulhausen a tâ—wâ—â— in Thuringe was a Preacher named Monetarius which taught openlie that he would reforme the state of the Church and made aduaunt priuelie that reuelations were shewed to him by God and that the sword of Gedeon was committed to him to ouerthrowe the tyrannie of the Impius He led out great companies commaunding them to spoile and rob Monasteries and the palaces of great men But while the vnrulie people were scattered and disseuered without order the Princes of Saxonie sodainlie oppressed them and tooke their Captaine whome they put to death This Monetarius was the first Author of the diuelish sect of heresie of the Anabaptists which long time after vexed Germanie and is not yet altogether extinguished The Anabaptists caused great trouble and rufling in the North parts of Germanie and at the Citie Monstere choosing to their King one Iohn a leade a Coblar as saith Sledane exercised much crueltie expelling other out of the Citie that would not condescend vnto their beliefe This Iohn a leade in token that he had both heauenlie and earthlie power gaue to his Garde gréene and blew and had for his Armes the figure of the world with a sword thrust through it He married himselfe fiftéene wiues and ordeined that other should haue as manie as they listed and all other thinges to bée common amonge them The Bishop of Monstere by the aide of other Princes besieged the Citie against the rebellious Anabaptists fiftéene or sixtéene monethes In which time the stubborne and froward people sustained so great scarsitie and hungar that they béeing aliue were like dead corses and did eate commonlie dogs cats mice with other wilde beasts and séething hides leather and olde shooes did powne the same and make bread thereof After long siege the Citie was wonne spoiled and destroied with great crueltie and slaughter of that wicked people Cooper ANANIAS How his dissembling was punished Brought a certaine part and laid it at the Apostles féete ¶ By the casting of his moneie at the Apostles féete would he haue bene counted to be one of the Christian Congregation and that one of the chiefe But in holding part backe he declared vtterlie what he was that is subtill and an hypocrite mistrusting the Holie ghost which thing because Peter would in no condition should be vsed among that sort therefore punished hée it so earnestlie Tindale How he needed not to haue sold his possession if he had lust Was it not thine owne and after it was sold was it not in thine owne power c. ¶ By this place we maie euidentlie sée that in the Primitiue Church no man was compelled to make his goods common for Peter telleth plainlie that it did lie in Ananias power whether he would sell his land or no and when he had sold it the moneie was his owne so that he might haue kept it if he had lusted ANATHEMA What Anathema is ANathema saith Chrisostome are those things which being consecrated to God are laied vp from other things and which also no man dare either touch or vse Pet. Mart. ANDREVV Of the death of Andrew the Apostle I Erome in his booke De catologo Scriptorum Eccl. writeth how that Andrew the Apostle and brother to Peter which did preach to the Scitians Sogdians Saxons and to the Citie Augustia was crucified of Eneas the Gouernour of the Edessians was buried in Patris a citie of Achaia Booke of Mar. fol. 52. Of an heretike called Andrew This man was an Italian who went about the countreie leading a blinde redde dogge and by telling mens fortunes he brought them into great misfortunes by deceiuing of them with heriticall fables Futrop ab vsperg ANGEL What an Angell is ANgell is a Gréeke word and signifieth messenger and all the Angels are called messengers because they are sent so oft from God to man on message Euen so Prophets Preachers and the Prelates of the Church are called Angells that is to say messengers because their office is to bring the message of God vnto the people The good Angels héere in this booke are the true Bishops and Preachers and the euill Angels are the heretikes and false preachers which euer falsifie Gods word with which the Church shall be thus miserablie plagued vnto the end of the world Tindale This word Angell hath vndoubtedlie sprong from the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latin is as much to saie as Nuncius a Messenger By the which it is plaine that Saint Augustine saith Angelus non nature sed officij nomen est As I am a man naturallie but I am a priest a preacher by office So naturallie an Angell is a spirit but when he is sent on message then is he an Angell Saint Augustine defineth an Angell on this wise Angelus spiritus est substantia in corpora inuisibilis rationabilis intellectualis immortalis An Angell is a spirit that word Spiritus is in the place of Genesis a spirit that is a substaunce bodilesse or a substaunce without a bodie inuisible endued with reason vnderstanding and immortall They eate not they drinke not they marrie not they sléepe not but liue euermore in heauenlie ioie and fruition of God fulfilling his blessed will and pleasure with all readinesse without anie wearinesse or slacknesse and therefore we saie in the Lords praier Fiat voluntas tua sicut in coelo in terra They serue God not with crieng of the mouth for they haue none but with crieng of minde and that they doe continuallie And as Esay the Prophet saith these be part of their holie crieng Sanctus sanctus sanctus Dominus Deus Sabaoth As they are without bodie so they occupie no circumscriptiue place that is to saie no bodilie place no seuerall nor quanticatiue place and yet their intellectiue and spirituall place is so that when they be in Heauen they be not in earth And contrarie when they be in earth they be not in Heauen For there is no power finite that can be in two places at once And if ye will knowe saith Saint Austen how Angels doe eate and drinke yée shall vnderstand that Angels taking vpon them the visible and tangible bodies of men Edent habent potestatem sed non necessitatem Rich. Turnar Wherefore Angels were made An Angell is the creature of God in spirituall vnderstanding mightie made to serue God in the Church from which end of their creation some are fallen and become enimies of the Church Other that fell not but continued in their innocencie doe serue to God and his Church How Angels ought not to be worshipped We ought saith Saint Austine to beléeue that the bountifull Angels
soule Cooper APOSTLE What an Apostle is APostle is an Ambassadour a Messenger or one sent And after this manner Christ is our Apostle sent of his Father Tindale Who were Apostles Apostles are those chosen sorte which were sent by Christ himselfe to preach the Gospell ouer all the world confirming the same with miracles and bearing witnesse of Christs resurrection of which sort were the twelue Mat. 10. 1. into whose state Paule was called afterward These béeing bound to no certein abiding went from countrie to countrie preaching Christ and trauailed as ambassadours to sundrie nations planting Churches and setting vp Christs kingdome wheresoeuer they came Marl. vpon the Apoc. fol. 259. How the Apostles were not called the heads of the Church Augustine in his third booke writing against the letters of Petulian denieth that the Apostle Paule could be the head of the whom he had planted in the faith of Christ saieng O what a rashnesse and pride is this of man Why doest thou not rather suffer that Christ should alwaies giue faith and to make thée a Christian in the giuing of it Why doest thou not suffer that Christ should be euer the beginning of the Christian man and that the Christian man should fasten his roote in Christ that Christ be the head of the Christian man For what time 〈…〉 the spirituall grace is bestowed vnto the beléeuers by the holie and faithfull ministers the Minister himselfe doth not iustifie but he onelie of whom it is said that he doth iustifie the wicked For the Apostle Paule was not the head and beginning of them whom he planted nor Apollo the roote of them whom he watered but he which gaue them increase as he himselfe saith in the third chapter in the first Epistle to the Corinthians I haue planted Apollo hath watered but God hath giuen increase So that not be which planteth is anie thing nor he which watereth but God hath giuen increase nor he was not the roote of them but he rather which said I am the Uine and you be the braunches And how could he be their head when he said wée being manie are one bodie in Christ And when he doth report most plainlie in manie places that Christ himselfe is the head of the whole bodie This saith Augustine Musculus fol. 261. How the Apostles were equall with Peter Saint Cipriane saith Non erant vtique caeteri Apostoli c. The rest of the Apostles were the same that Peter was all endewed with one fellowship both of honour of power Yet the beginning is taken of one to shewe that the Church is one Cipri de simplicita Prçlatorum Iewel fol. 109. Saint Hierom saith Dices super Petrum fundatur Ecclesia c. Ye will say the Church is founded vppon Peter Notwithstanding in another place the same thing is done vppon all the Apostles and all receiue the keies of the kingdome of heauen and the strength of the Church is founded equallie vppon them all Hierom aduers. Iouinia li. 1. Iewel fol. 107. Origen saith Quod si super vnum illū Petrum tantum c. If thou thinke the whole Church was builded vpon Peter what wilt thou then say of Iohn the sonne of thunder and of euerie of the Apostles Origen in Math. tract 1. Iewel fol. 107. S. Chrisostome of Peter saith thus Duplex crimen erat c. Peter was in double fault both for that he withstood Christ and also for that he fell himselfe before the rest Chrisost. in Math. hom 83. S. Austen saith Inter se concorditer c. Peter and his fellowes liued agréeable together August Epist. 86. Againe he saith Christus sine personarum c. Christ without anie choice of persons gaue the same authoritie to Paule to minister among the Heathen that he gaue to Peter among the Iewes The ordinarie glose saith thus of Saint Paule Non didici c. I learned not of Peter and others as of my betters but I had conference with them as with equalls and friends Glos. Gal. 2. Iewel fol. 107. Paule himselfe saith Iames Peter and Iohn that séemed to be pillers gaue vnto me and Barnabas the right hands of the fellowship which the glose expoundeth thus Societatis c. O◠fellowship that is of equalitie Iewel fol. 107. How the Apostles had wiues Haue we not power to lead about a wife being a sister as well as other Apostles and as the Bretheren of the Lord and Ceyphas ¶ This text cléerelie proueth that Peter and other Apostles had wiues and wherefore then should it be vnlawfull for Priests to marrie they are no better nor no holier then the Apostles were But héere will some say that the Apostles had wiues before that Christ did choose them but afterward they forsooke their wiues followed Christ which thing is not true that they forsooke their wiues for that had bene plainly against the doctrine of their master Christ which taught thē not to forsake their wiues but in any wise to kéepe them sauing onelie for fornication And this place of S. Paule Haue we not power c. doth proue how S. Peter after his Apostleship and also other disciples of Christ carried their wiues about with them when they went a preaching wherefore it is a false lie that they had forsaken them D. Barnes Eusebius in the third booke of the Ecclesiasticall storie in the 27. chapter reporteth Clements wordes thus Clement whose words we haue héere marked writing against them which despise mariage saith these words Do they also disallow the Apostles for Peter Philip had wiues and gaue their daughters to be maried vnto men And also Paule the Apostle is not ashamed to make mention in a certeine Epistle of his owne make and companion and to greete her whom he said that he led not about with him that he might be the more readie and comberlesse to preach the Gospell I doe not backbite th◠other blessed men which were coupled in matrimonie of whom I made mention now For I wish that being worthie of God I may be found in his kingdome at their feete as Abraham Isaac Iacob as Ioseph Esay other Prophets were As Peter and Paule and the other Apostles which were coupled in mariage which had wiues not to fulfill the 〈…〉 s of the flesh but to haue issue and posteritie 〈…〉 Ignatius in Epist. ad Philadel Erasmus in his annotations vpon the fourth Chapter of the Epistle to the Philipians reporteth the witnesse of Ignatius on this wise The holie Martir Ignatius in an Epistle to the Philedelphians doth plainlie graunt that not onelie Peter but also Paule and other of the Apostles had wiues And that they had them in no lesse reputation therefore because Patriarchs and Prophets were married not for lusts sake but for childrens sake Chrisostome graunteth that there were some which reckoned that Paule did speake vnto his wife but dissenteth shewing no
the Iewes did weare borders on their garments ANd make large borders on their garments ¶ Read Nâ— 15. chapter and verse 38. and there thou shalt learne why the Iewes did weare such borders on their garments Sir I. Cheeke ¶ Looke Gardes Philacteries BORNE ¶ Looke Water and Spirit BOSOME How it is diuerâ—lie taken For I haue giuen my maide into thy ' Bosome ¶ Bosome after the manner of the Hebrues is taken for companieng with a woman And it is also taken for faith as in Luke 16. 23. of Lazarus T. M. In the Bosome of the father ¶ This is a speach borrowed out of the custome of 〈…〉 For when we will signifie that we will commit our secret to anie we saie we will admit him to our Bosome So the meaning is that he meaning Christ is priuie to all Gods secrettes and therefore can shew vs such heauenlie mysterie as no man can declare And this exposition Saint Austen followeth Cyrill thinketh that in the Bosome is as much to saie as in the Father and of the Father and as you vsing manie wordes in the inward part of the Father for he is not a péece cut off and deuided from the substaunce of the Father as it fareth in mans begetting but hee so begotten as he is still in the Father Traheronâ— Of the bosome of Abraham Looke Abraham BRAMBLE The propertie of a bramble compared to Abimelech Plinie in his 24. bookâ— and 14. Chapter writeth of this kind of Thorne And as â—ouâ—hing this matter these are the properties thereof â—t is a 〈…〉 it was Abimelech who was a bastard and borne of an handmaide so that he was not to be compared with his bretheren And as he without any vtilitie gouerned the Israelites so is the bramble wont to bring foorth no fruit The Bramble also priâ—keth euen as Abimelech verie much huried the Israelites Moreouer some write that the boughes of Brambles are 〈…〉 〈…〉 so vehementlie shaken and moued with the winde that out of theâ—â— is fire kindeled where with not onelie they themselues brent but the whole woode wherein they growe is burnt which thing Iothan now foretelleth to come to passe of Abimelech wherefore the properties doe wonderfullie well agrée Pet. Mar. vpon Iudic. fol. 160. ¶ Sée more in Abimelech BOOVV DOVVNE What it is to Boow downe TO bowe downe is to cap andâ— to knée to ducke with the head and bend the bodie to fall downe to honour to worship and to reuerence Bullinger fol. â—22 Bowe downe their backes c. ¶ To bowe downe their backes doth not onelie signifie that they should be brought vnder of the Gentiles and oppressedâ— with all kinde of euill but thatâ— they should not onceâ— looke vp to call on the Lord with sure beliefe of heart Tindâ—le BOVVE How the Gospell is likened to a Bowe ¶ Looke Gospell BRAVNCHES Who are the braunches cut off Though some of the braunches be broken of The braunches that are broken off are the Iewes which are forsaken and cast off The wilde Oliue trée are the Gentiles The right Oliue trée is the Couenaunt or faith and vocation of the Sainte The fatnesse thereof is the grace of God and the glorie of the elect The Iewes then being come of the fathers were as a man might say naturallie grafted in the couenaunt but the Heathen being come of Idolaters were as wilde Oliue trees grafted therein Sir I. Cheeke ¶ These broken braunches were the vnbeléeuing Iewes which for their vnbeliefe were cut off from the promise of God in whose stéede was the wilde Oliue that is the Gentiles grafted through faith The Bible note BREAD What Bread is in Scripture BRead in scripture is taken for all that is necessarie to this present life And I will fet a morsell of Bread to comfort your hearts withall And as we saie in our Lords praier Giue vs this daie our dailie Bread Tindale How Bread is called Christs bodie Ireneus writing against the Valentinians in his fourth booke saith that Christ confessed bread which is a creature to be his bodie and the Cup to be his bloud and in the same booke hée writeth thus also The Bread wherein the thankes be giuen is the bodie of the Lord. And yet againe in the same booke hée saith that Christ taking bread of the same sort that our bread is off confessed that it was his bodie and that the thing which was tempered in the Chalice was his bloud And in the fift booke he writeth further that of the Chaliceâ— which is his bloud a man is nourished and doth growe by the bread which is his bodie ¶ These words of Ireneus be most plaine that Christ taking verie material bread a creature of God and of such sort as other bread is which we doe vse called that his bodie when hée said This is my bodie and the wine also which doth féede and nourish vs he calleth his bloud ¶ Tâ—ertulian in his booke written against the Iewes saith that Christ called bread his bodie And in his booke against Marcion he oftentimes repeateth the selfe same words ¶ Saint Cipriane in the first booke of his Epistles saith that Christ called such bread as is made of manie cornes ioined together his bodie and such wine he named his bloud as is pressed out of manie Grapes and made into wine And in his second booke he saith these words Water is not the bloud of Christ but wine And againe in the same Epistle he saith that it was wine which Christ called his bloud and that if wine be not in the Chalice then we drinke not of the fruite of the Uine And in the same Epistle he saith that meale alone or water alone is not the bodie of Christ except they be both ioined together to make thereof bread ¶ Epiphanius saith that Christ speaking of a loafe which is round in fashion and cannot see nor féele said of it This is my bodie ¶ Saint Hierom writing ad Hedibiam saith these words Let vs marke that the bread which the Lord brake and gaue to his Disciples was the bodie of our Sauiour Christ he said vnto them Take and eate this is my bodie ¶ Saint Augustine saith that although we maie set foorth Christ by mouth by writing and by the Sacrament of his bodie and bloud yet we call neither our tongue nor words nor inke letters nor paper the bodie and bloud of Christ but that we call the bodie and bloud of Christ which is taken of the fruite of the earth and consecrated by mysticall praier Also he saith Iesus called meate his bodie and drinke his bloud ¶ Cyrill vpon Saint Iohn saith that Christ gaue to his disciples péeces of bread saieng Take eate this is my bodie Cyrill in Iohn li. 4. ca. 14. ¶ Theodoretus saith When Christ gaue the holie mysteries he called bread his bodie and the cup mixt with wine and water he called his
Testament Currus falcati sickle Carts The Horses yâ— did draw these Cartes were wel harnessed especiallie the men yâ— rode vpon them These Chariots was a terrible kinde of Engine and in great price among the Aegyptians as it appeareth by king Pharao when he followed the Children of Israel with â—00 of chosen Chariots And in what estimation they were in among the Philistines ye shall find in the first booke of the Kings 13. Chapter that they came against king Saule with thirtie thousand Chariots beside other horsemen and warriours a great number Vigetius in his third booke de re militari saith that Chariots wer most vsed of Darius Antiochus and Mithridates but at length the Romanes inuented a trick that caused Chariots to be nothing set by The inuention was this They inuented Caltropes which when the Chariot came nigh vnto them with a great race mightie force they did cast from them their Caltropes which pricked their horses in the féete so sore that down came the Chariots horsemen and all This inuention saith Vigetius caused chariots to be laid down But héere in this realme of England they were had in vse and great price at such time as Iulius Caesar after he had conquered Fraunce came into the land called Britaine Iulius Caesar doth not call them Currus falcatus but he in his 5. booke of his Commentaries doth cal theÌ„ Esseda the chariot driuers Essedarij These be his words Equites Britaniorum Essedarijâ— acriter praelio cum equitatu nostra in itinere confluxerunt The horsemen of the Britaines and their chariot men verie fiercelie did sette vppon our men saith Iulius Caesar. Thus ye sée in what estimation Chariots were in the old time insomuch that the Prophet Dauid which had all his confidence in the Lords helpe said Hij in curribus hij in equis c. Some put their trust in horses and some in chariots but we will put our trust in the name of the Lord our God Ri. Turnar Because they had yron Chariots ¶ He that shall reade the Iliades of Homer shal easelie perceiue that the men in the olde time vsed Chariots in battailes and also the same may be gathered both out of the most auncient histories also out of the later writers amongst other Quintus Curtius writing the life of Alexander doth plainlie make mention of such Chariots in the battaile â—ought against Darius But I thinke no Writer writeth more plainlie of them then doeth Plinie For he in that Battailes wherein Antiochus was ouercome of the Romanes which is in the 4. Decade and 7. booke thus describeth Chariots which he calleth hooked He saith that they were chiefelie fonsed after this manner The points about the draught trée standing out from the yoke had as it were hornes wherewith whatsoeuer they met they might thrust it through and two hookes hong out at the ende of the Cart the one euen with the Cart the other fastened downeward to the earth The former serued to cut a sonder whatsoeuer came on the side of it the other was made to crush them which fell downe and went vnder There were also two sundrie hookes fastened after the same sort to the Exeltrées of both the wheeles c. The vse therfore of these Chariots endured till yâ— time that Anâ—ochus was ouercome Howbeit we neuer read that yâ— Romanes vsed them And that they were horible to behold and hard to be conquered maie manifestlie be gathered by the booke of Iosua for there in the 17. Chapter when the Tribe of Ioseph complained because it was so manie in number and had obtained so narrow a Lot Iosua commaunded this that if they had not roome inough they should go and dwell or els conquere the places of their Enimies adioining vnto them They excusod themselues yâ— they could not doe so because their neighbours had yron Chariots But to repeate more auncienter things Pharao as it is written in the booke of Exodus when he persecuted the Israelites which fled is said to haue had Chariots and with the same he tooke vpon him to enter into the Sea but they being ouerthrowen by the power of God he was punished for breaking his fidelitie Pet. Mar. vpon Iudic. fol. 32. CHARITIE What Charitie is CHaritie is the loue of thy neighbour The rule of Charitie is this Doe as thou wouldst be done vnto for Christ holdeth all alike the rich the poore the friend the foe the thankfull and the vnthankefull the kinsman and straunger Booke of Mar. fol. 1112. ¶ Charitie is a good a gracious effect of the soule wherby mans heart hath no fantasie to estéeme valour or ponder anie thing in this wide world beside or before the care and studie to know God c. Lupset ¶ Looke Loue. CHASTISE What the word Chastise betokeneth TO chastise is to correct one to his behoofe And therefore héere is to be noted the difference betwéene the afflictions of the godlie and the vngodlie For the godlie are afflicted to their owne profit namelie that they maie be nurtured vnto patience and helde fast in the feare of the Lord according as ye maie sée in Iob. â— 17. Iere. 31. 18. 46. 28. Pro. 3. 11. Heb. 12. 10. But the correction of the vngodly is called a consuming of them Iere. 30. 23. 24. and 46. 10. And therefore the chosen to amend at the Lords chastisement as Dauid 2. Reg. 12. 13. But the reprobate are hardened the more by Gods scourges as Pharao was Exo. 9. 7. 35. Marl. vpon the Apoc. fol. 69. O Lord correct me but with iudgement ¶ Considering that God had reuealed vnto him the certaintie of their captiuitie meaning the Iewes chap. 7. 16. He onelie praieth that he would punish them with mercie which Esay calleth in measure chap. 27. 8. measuring his rods by their infirmitie 1. Cor. 10. 13. For héereby Iudgement is ment not onlie punishment but also the mercifull moderation of the same as chap. 30. 11. ¶ Looke Affliction Punishment CHASTITIE How Hierom expoundeth chastitie HE expoundeth it of virginitie onelie as though they that were married could not be chast or though the Apostles did write these things onelie to virgins In the first second chapter to Tit. he warneth also Bishops young men and maried folkes both man and wife to be chast and pure Luther vpon the Gal. fol. 262. And there be some chast which made themselues chast c. ¶ He maketh himselfe chast for yâ— Kingdome of heauen sake which either hauing the gifte of sole life vseth the same to the setting foorth of Gods word or els béeing a perfect and a naturall man taketh to himselfe an honest yoake-fellowe and liueth in chast wedlocke with hir setting foorth neuerthelesse GODS truth to his vttermost power Sir I. Cheeke ¶ The word Chast signifieth Gelded and they were so made because they shuld kéepe the chambers of noble women for they were iudged chast Geneua ¶ There he some
pleasure is to be done Ric. Turnar CHIEFE PRIEST ¶ Looke Supremacie CHILDREN How children are not forbidden to come to Christ. SUffer ye children to come vnto mée c. ¶ Unto such as children be doth the kingdome of God perteine therefore ought children to be brought vnto Christ not onelie by Baptime which is the seale of the kingdome of heauen but also by godlie education and bringing vp Sir I. Cheeke They brought vnto him also Babes ¶ The children were tender and young in that they were brought which appeareth more euidentilie in that that they were infants which is to be marked against them that are enimies to the baptising of child 〈…〉 Beza And shall be filled with the holie Ghost ¶ Sith that children mâ—ie be filled with the holie Ghost euen in their mothers wombeâ— who can forbid them to be baptised For Saint Peter saith who can forbid those folkes to be baptised with water sith that they haue receiued the holy Ghost as well as we Act. â—o1 47. Againe Paule faith He that hath not the spirite of Christ is not his But the children are Christs they then haue the spirit of Christ so ought to be baptised Sir I. Check ¶ Looke Baptising of children How children ought to be brought vp Saint Paules doctrine is that children be brought vp in godlinesse and good ciuilitie which both be comprehended in his words when he saith Yée parents bring vp your children in nurture and awe of the Lord. The same is taught and confirmed in Tobie where he saith All the daies of thy life beare God in thy minde beware thou consent not vnto sinne First he willeth him to studie godlinesse next to beware of sinne that he be not entised therevnto Hemming Of children adopted ¶ Looke Adoption Of the children of this world Children of this world are wiser in their generation then the children of light ¶ This is a most gréeuous complaint that worldlie men are more carefull in getting temporall goods which perteine onelie to this present life and continue but a verie short time then Christians are carefull for the getting of heauenlie goods which shall endure for euer Hemming Men that are giuen to this present life contrarie to whome the children of light are set S. Paule calleth those spirituall and the other carnall Beza How the children of God are holpen of the Infidels And all that were about them strengthenâ—d their handes with vessels of siluer and golde c. ¶ The Babilonians Chaldeans gaue them these gifts Thus rather then the children of God should want for their necessities he would stirre vp the verie hearts of Infidels to helpe them Geneua What is vnderstood by children in this place If a man die hauing no children c. ¶ Under which name are daughters also comprehended but yet as touching the familie and name of a man because he that left daughters was in no better case then if he had left no children at all for they were not reckoned in the familie By the name of children are sonnes vnderstood Beza CHILIASSIS Of the fond opinion of this man THe Chiliassis whoÌ„ in latin we maie call Mellenarij thought that this inheritaunce of the whole world shal be declared before the ende of this worlde when Christ as they thought should reigne a thousand years in this world with his Saints hauing destroied and ouercome all the wicked And these men it should seeme followed the Oracle which is said to come from Elias yâ— the world should endure 6000. yeares these yeares they thus describe saieng that 2000. yeares passed away before the lawe 2000. vnder the lawe and so manie shall be vnder yâ— Gospell Afterward they adde a thousand years in which say they shall be the chiefe rest so that the thousand last years they call the sabaoth And so they appoint a wéeke in which euerie particular daie is called for a thousand yeares according to that which is said A thousand yeares is with the Lord as one day and againe One daie as a thousand yeares Augustine maketh mention of this opinion in his 20. booke and 7â— chapter De ciuitate Dei and saith that it was after ◠〈…〉 tollerable and that he himselfe once was of the same opinion But that which they added concerning pleasures delighte worldlie honours which they said all the faithfull shoulde for the space of those thousand yeares eniâ—ie togethers with Christ he earâ—estly veproueth c. Eusâ—bius Cesariensis in the third booke of his history saith that this opinion had his beginning of Cheriâ—hus the heretik of whom Dâ—omsius Bishop of Alexandria expâ—unding the Apocalips of Iohn thus writeth That hée was altogether giuen to lustes and vnto the bellie and therefore attributed these carnall delights vnto the kingdome of Christ which shuld continue a thousand yeares Pet. Maâ— vpon the Rom. fol. 88. CHORE How this Psalme made by the children of Chore is vnderstood A Mysticall Psalme made by the children of Chore. ¶ We reade in the 16. Chapter of the booke of Numeri that a certeine man named Chore which was the great Nephew of the Patriarke Leui or els to whom Leui was Perannus his great graund-father with other Captaines mo rebelled against Moses and Aaron whose fact displeased almightie God so sore that he caused the earth to open and to swallowe vp Chore with all his companie their wiues children and all their substaunce Now séeing that all his substance wife and children went the same waie that he did how can it be true that the children of Chore should be makers and setters foorth of this 42. Psal. of Dauid as the title thereof maketh mention To this question aunswere is made in the 26. of Nu. where it is written yâ— when Chore was swallowed vp of the earth God miraculouslie preserued certeine of Chores children of whose ofspring there came afterward certeine that proued verie excellent learned men and notable wise men namelie these foure Ethan Heman Calcal and Darda as who should saie these men excelled all other Loe such noble men came of the spring of Chore of whome the title of this Psalme and diuerse other Psalmes to their perpetuall name and renowme doth make mention calling them the children of Chore because they sprang of yâ— séede of Chore and of his children whom God did miraculously preserue from the swallowing of the earth and not because they were his naturall children For it is well knowne that Chore liued in Moses time against whoÌ„ he was yâ— chiefe in stirring vp of rebellion against him Againe Ethan Heman Calcal Darda which were the naturall sonnes of Mahol liued and flourished in Salomons time which was 400. and almost or altogether fourescore yeares after that Chore was killed So that these men could not be the naturall sonnes of Chore but they are called his children and his sonnes because they came of his porgenie and of his ofspring CHOSEN Wherefore
Israel both when Saule and Absalom persecuted him and therefore saith he How farre soeuer I be outlawed yet will I call vpon the Lord and trust surelie to obtaine my request ¶ From the place where I was banished being driuen out of the Citie and Temple by my sonne Absalom Geneua CROSSE How the Crosse of Christ is not to be worshipped SAint Ambrose against the opinion of Damascene speaking of the finding of the holie crosse by Helene Constantines mother saith Inuenit ergo Helena titulum c. Helene therefore did finde the title she worshipped the king and not the wood verelie For this is an errour of the Gentles a vanitie of the vngodly but she worshipped him yâ— hung vpon the wood which was written in the title ¶ Héere we sée that to worship eueÌ„ the verie crosse that Christ did hang vpon it is an errour of the Gentles and a vanitie of the vngodlie Now if the crosse that Christ died and hung vpon and did imbrue with his bloud maie not be worshipped vnlesse we will runne into the errour of the idolatrous heathen and into the vanitie of the vngodlie how much lesse ought the other crosses that are onlie made after the figure and likenesse of it be worshipped I. Veron How the Crosse was esteemed among the Aegyptians and Romanes The crosse among the Aegyptians was had in such estimation that they did set it vpon the breast of their Gods And among the Iewes and Romanes the death vpon the crosse was reputed and taken for ignomious and shamefull Of bearing the Crosse. Seneca rehearseth that this was an olde Prouerbe when they exhorted anie man to suffer aduersitie Followe God By which they declared that then onlie men trulie entered vnder the yoake of God when he yéelded his hande and backe to GODS correction Caluine in his Institutions 3. booke chap 8. sect 4. CROVVNE OF GOLD What is vnderstood by the Crowne of golde that Dauid speaketh of heere POsuisti in capite eius corona de lapide precioso Thou hast sette a Crowne of pure golde vppon his head Applieng these words of the Prophet vnto Christ of whom the whole Psalme is chiefelie spoken we cannot verefie these wordes by him literallie Thou hast set a Crowne of golde vpon his head Indéede we reade how hée was crowned with a Crowne of sharpe Thornes vppon his head but neuer with a Crowne of golde For hee said when the people would haue made him a King Regnum meum non est de hoc mundo My kingdome is not of this world To applie therefore these wordes of the Prophet vnto Christ we must vnderstand by the Crowne of golde the great victorie that Christ had ouer the Diuell the World Death Damnation and Hell And if we will apply this place of the vearse to the members of Christ which be all iust liuers and faithfull beleeuers then wée must vnderstande by the Crowne of golde the ioie and glorie euerlasting that is prepared for vs in Heauen This glorie this liâ—e doeth Saint Paule call in sundrie places a Crowne Bonum certamen c. I haue fought a good fight saith he I haue fulfilled my course I haue kept my faith from hencefoorth there is laid vp for me a Crowne of righteousnesse which the Lord that is a righteous Iudge shall giue me at that daie not to me onelie but to all them that looke for his comming They that goe about to verifie these wordes of the Prophet Thou hast sette a Crowne of golde vppon my head literallie they doe alleadge for it the glorious victorie that GOD gaue to Dauid ouer the Ammonites whose King Dauid tooke prisoner and did weare his Crowne of golde This Crowne of golde which Dauid gotte in Battell is thought to bée the Crowne whereof mention is made when the Prophet saith Posuisti in capite c. But for as much as the Psalme is a Propheticall Scripture which taketh place to the ende of the world in all other godlie Kings as well as Dauid and speciallie is most verefied in Christ and in all his true members therefore it is better and more sound interpretation to vnderstand by the Crowne of golde the heauenlie glorie of the life euerlasting Ric. Turnar What is meant by the Crowne that Iob speaketh of And taken the crowne awaie from my head ¶ Rabi Abraham vnderstandeth by the crowne the dignitie that commeth to the rich by the meanes of their riches for all men haue the rich in honour although some vnderstand thereby his children as in the Prouerbes 17. 2. The Crowne of olde men are their childrens children Other vnderstand the dignitie that came vnto him of his wisedome and cunning So Iobs meaning is that of a worshipfull and rich man he became poore despised T. M. ¶ Meaning his children and whatsoeuer was deare vnto him in this world Geneua CRVELTIE From whence this word crueltie is deriued THis word Crueltie is deriued either of this Latine word Cruor which signifieth bloud wherin cruell men like best to delight either of Crudae carnis which signifieth rawe flesh which fierce and barbarous people sometime do eate and may be defined to a vicions habite wherby we are inclined to sharp and hard things aboue reason Pet. Mar. vpon Iudic. fol. 12. CVBITE What the measure of a Cubite is A Cubite with the Grecians is two foote but with the Latines a foote and a halfe Some alleadge the cause of this difference to be because the measure may be extended from the elbowe to the hande béeing sometimes closed and sometimes open or stretched forth Pet. Mar. vpon Iudic. fol. 16. CVP. The sundrie significations of this word Cup. IN the Cup of his wrath ¶ The transposing of the word Cup from his owne proper signification both in good part in euill is verie rife in the Scripture for God hath allotted vnto euerie man his portion of prosperitie or aduersitie by mesure certeine and he shall drinke it whether he will or no. In this sentence following it is taken in euill part The spirit of tempest is the portion of their cup. Psal. 11. 6. that is to say vengeance is the reward that God hath ordeined for their wickednesse In these sentences following it is taken in good part The Lord is the lot of my part and of my cup. Psal. 16. 5. that is to saie he is my appointed heritage Also my ouerflowing cup. Psal. 23. 5. that is to saie the goods which God hath giuen vnto me as my lot are abundant Moreouer Christ saith Can ye drinke of the cup that I shall drinke Math. 20. 22. by which wordes Christ demaunded of the sonnes of Zebedie whether they were able to endure the crosse and torments that he should suffer for so is meant by drinking of the cup that he shuld drinke of A. Marl. vpon the Apoc. fol. 210. The meaning of this place following Are ye able to drinke of the cup that I shall drinke of ¶ This
maketh these ten strings the ten Commaundements and when he had spoken somewhat of one of them at last he commeth to the Sabboth daie I saie not saith he to liue delicatelie as the Iewes were wont For it is better to digge all the whole daie then to daunce on the Sabboth daie Pe. Mar. vpon Iudic. fo 287. Chrisostome in his 56. Homelie vpon Genesis when he entreateth of the mariages of Iacob Ye haue heard saith he of mariages but not of daunces which he there calleth diuelish and he hath manie things in the same place on our side And among other he writeth The Bridegroome and the Bride are corrupted by dauncing and the whole Familie is defiled Againe in the 48. Homelie Thou séest saith he mariages but thou seest no daunces for at that time they were not so lasciuious as they be now a daies And he hath manie things of the 14. chapter of Mathew where he spake vnto the people of the dauncing of the Daughter of Herodias amongst other things he saith At this daie Christians do deliuer to destruction not halfe their Kingdome not another mans head but euen their owne soules And he addeth that whereas is wanton dauncing there the Diuell daunceth together with them c. Pet. Mar. vpon Iudic. fol. 287. Dauncing taken in good part Thou hast turned my mourning into dauncing ¶ By the word Dauncing there is not meant euerie manner wantonnes or Ruffianlie leaping and frisking but a sober and holie vtteraunce of gladnesse such as the holie Scripture maketh mention of when Dauid conuaied the Arke of Couenaunt into his place Caluine What the Ethnikes opinion was of Dauncing Aemilius Probus in â—he life of Epaâ—â—â— ondas saith that 〈…〉 sing and to daunce was not verie honourable among the Romanes when the Grecians had it in great estimation Salustâ— in Cantilinario writeth that Sempronia a certaine lasciuious and vnchast woman was taught to sing and daunce more elegantlie then became an honest matrone and there he calleth these two things the instruments of lecheâ—id Cicero in his booke of Offices writeth that an honest and good man will not daunce in the market place although he might by that meanes come to great possessions And in his Oration which he made after his returne into the Senate he calleth Aulus Oabâ—â—us his enimie in reproth Sa 〈…〉 or Cal 〈…〉 strâ—â—us that is The fine Dauncer It was obiected to Lucius Aurona for a fault because he had daunced in Asiaâ— The same thing also was obiected vnto yâ— king Deiotarus Cicero aunswereth for Murena No man daunceth being sober vnlesse peraduenture he be mad neither in the wildernesse neither yet at a moderate honest banket The same Cicero in Philippiâ—â—s vpbraideth vnto Autonie among otherâ— his vices Dauncing Pet. Mar. vpon Iudic. fol. 287. DEACONS What the Deacons office was THe Deacons receiued the dailie offerings of the faithfull the yearelie reuenewe 〈…〉 of the Church to bestow them vpon true vses that is to saie to distribute them to feede partlie the ministers and partlie the poore but by the appointment of the Bishop to whom also they yearelie rendred accompts of their distribution Caluine in his inst 4. b. cha 4. sect 5. Of the election of Deacons Ideo hoc non permiserunt sort c. The Apostles saith Chrisostome did not commit the election of Deacons to lottes neither they being moued with the spirit did choose them though they might haue so done for to appoint the number to ordeine them to such an vse they challenged as due vnto themselues And yet do they permit yâ— election of them to the people lest they shuld be thought to be partial or to do any thing for sauor D. W. How Deacons maie preach and baptise In the beginning of the 8. Chapter of the Acts Saint Luke declareth that all the Apostles did still remaine at Hierusalem wherefore it could not be Philip the Apostle which was now at Hierusalem but it must néedes be Philip the Deacon that was dispearsed with the rest came to Samaria where he now preached and baptised And of this iudgment is Caluine whose words vpon the place and Chapter be these S. Luke had before declared that the Apostles did not step from Hierusalem it is probable that one of the 7. Deacons whose daughters did prophecie is héere mentioned c. D. W. Although saith Gualter it was the office of Deacons to take charge of the common treasures of the Church and of the poore yet was it héerewith permitted vnto them to take the office of preaching if at anie time necessitie required as we haue hetherto seene in the example of Stephen And peraduenture there was not so great neede of Deacons at Hierusalem when the Church was through persecution dispearsed and therefore they which before wer stewards of the Church goods did giue themselues whollie to the ministerie of the word Tertulian in his booke de Baptismo hath these words Baptizâ—â—di c. The high Priest which is the Bishopâ— hath authoritie to baptise so haue the Ministers and Deacons but not without the authoritie of the Bishop for the honor of the Church Hierom aduersus Luciferianos saith thus I doe not denie but that it is the custome of the Church that the Bishop shuld gae to laie his hands by the inuocation of the holie spirit which a â—arre off in little Cities by Ministers and Deacons wer baptised And a little after he saith Neither yâ— Minister nor deacon haue authoritie to baptise without yâ— coÌ„mandement of yâ— Bishop Beza saith that Deacons did oftentimes supplie the office of Past ours in the administration of the Sacraments and celebrating of marriage and to prâ—â—e this he noteth 1. Cor. 14. 1â— Iohn 4. 2. D. W. fol. 588. DEAD To be Dead to the Lawe what it is EUen so ye my bretheren are dead concerning the Lawe ¶ To be dead concerning the Law is to be made free from the Lawe and from the burden therof and to receiue the spirit by which we maie doe after the Lawe and the same is to be deliuered from the Lawe of death Tindale ¶ Are dead concerning the Lawe by the bodie of Christ. ¶ Because the bodie of Christ is made an offering and a Sacrifice for our sinnes wherby God is pleased and his wrath appeased and for Christs sake the holie Ghost is giuen to all beléeuers whereby the power of sinne is in vs dailie weakened we are counted dead to the Lawe for that the Lawe hath no damnation ouer vs. The Bible note The Dead shall heare how it is vnderstood The Dead shall heare the voice of the Sonne of God ¶ Héere he speaketh of the resurrection of iustification whereby the wicked ariseth from his wickednesse and whereby the sinner is brought from the death of his sinnes into the life of righteousnesse and speciallie of the calling of the Gentiles which was done after the comming of the holie Ghost For
of the truth and haue bene obedient vnto the word If the Religion of our fore-fathers hath bene false or contrarie to the Scriptures wée ought in no wiâ—e to followe Lactan. de Origen erro 2. cap. The Father is greater then I. First I saie that one place of the Gospell is not to be expounded against the whole purpose of the booke which is to teach that the Lord Iesus is Gods naturall sâ—nne and equall to God And sith the Euangelist hath this word Equall plainlie and expreâ—lie they shew themselues mad yâ— would make him to incounter against himselfe Second I say that in that place the Lord Iesus compareth not his substaunce with his Fathers substaunce but compareth his present humble state with the glorious state that he should haue after his Ascension And therefore all the godly old fathers well nigh haue taught these wordes to be spoken of his mans nature which should be forthwith aduaunced to immortall and incorporall glorie by the power of the Father Some Gréeke Writers indéede admit that the Father is greater then the Sonne not because he had greater power or that there is anie difference in their substance essence but in that he is the Father and begetteth the sonne is not begotten of the sonne therefore he maie be said greater The meaning also of these words The Father is greater then I maie be this The end why I trauaile with you is not that you should staie in me and looke no farther but to bring you to the Father as to the last marke that with me ye maie see him as he is whose glorie is more deere to me then mine owne glorie and therefore I séeke it more then mine own and I think that I haue not accomplished mine office vntill I haue brought you to him c. My sonne heare thy Fathers instruction ¶ He speaketh this in the name of God which is the vniuersall Father of all creatures Or in the name of the Pastour of the Church which is as a Father Geneua Heare O ye children your Fathers instruction ¶ He speaketh this in the person of a Preacher and Minister which is as a Father vnto the people Geneua Whosoeuer shall saie to the father or mother By the gifte that is offered by me thou maist haue profite ¶ The meaning is this whatsoeuer I bestow vpon the Temple is to thy profite for it is as good as if I gaue it thée For as the Pharisâ—es in our time saie it shall be meritorious for thée for vnder this colour of religion they raked all to themselues as though that he that had giuen anie thing to the Temple had done the dutie of a 〈…〉 Beza The Father haue eaten sower Grapes and the childrens téeth are set on edge ¶ The people murmured at the chastening of the Lord and therefore vsed this Prouerb meaning that their Fathers had sinned and the Children were punished for their transgressions Read Ieremie 31. 29. Geneua The fathers wickednesse punished in their children There is a double manner of punishing the wickednes of the fathers vpon the children for sometime God sheweth mercie to the children and yet notwithstanding ceaseth not to chastise the vnrighteousnes of their fathers in the persons of their children As for example we see a father that hath gotten much goods howbeit by wicked bargening by subtiltie by craft and by crueltie yet God hath pitie vpon the childe of such a man and what will he doe He will rid him quite and cleane of all those euill gotten goods because they would but bring him to confusion according as it is said that such kind of riches are as wood which in the ende will kindle the fire of Gods wrath Therefore when the Lord meaneth to saue the childe of a wicked man that hath liued amisse he bereaueth him of al the euill gotten goodes as though he should lette him bloud to saue his life that he might not be wrapped in the mischife coruption which his father had drawen vnto himselfe Behold how God punisheth the wickednes of the fathers vpon the children yet ceaseth not to be the sauiour of the children to shew them mercie Sometimes he passeth farther because the fathers haue ben so far out of al squareâ— as they haue led a stubborne froward life God forsaketh their ofspring insomuch yâ— the grace of his spirit dwelleth not with them Now when we be so destitute of Gods guiding we must néeds run into destruction néeds must the mischiefe increase more more Thus we sée yâ— when the children of the vngodly do beare the sins of their fathers it is not only for that God forsaketh them and leaueth them vp to the state of their owne natureâ— but also for that he giueth Satan full power ouer them and letteth him haue the bridle to â—aigne in such houses at his pleasure And when the diuell hath led awaie the fathers and carried them into all naughtinesse their children shall also ouer-shoote themselues into excessiue outrage We see then as now what is meant héere that is to witâ— that when the children of wicked men are 〈…〉 destitute of Gods grace walke after their inordinat◠〈…〉 they must néeds come to greater confusion then their Fathers Cal. vpon Iob. fol. 82. How our fathers did eate the same spirituall meate c. Our Fathers did all eate the same spirituall meate and did all drinke of the same spirituall drinke and then dranke of that spirituall Rocke that followed them which Rocke was Christ. ¶ These words Saint Austen expoundeth saieng What is to eate the same meate But that they did eate the same which we doe Whosoeuer in Manna vnderstoode Christ did eate the same spirituall meate that we doe that is to saie that meate which was receiued with faith and not with bodies Therefore to them that vnderstoode and beléeued it was the same meate and the same drinke So that to such as vnderstoode not the meate was onelie Manna and the drinke onelie water but to such as vnderstoode it was the same that it is now To come and is come be diuers words but it is the same Christ. These be S. Austens words De vtilita poeniten How our fathers were iustified by faith as we are now The fathers were no lesse iustified onely by the faith of Christ then we Wherfore it is written in the booke of Genesis of Abraham that he beléeued and it was counted vnto him for righteousnes Iohn also testifieth that Christ said of Abraham yâ— hée had séene his daie therin reioiced The Epistle to the Hebrewes the 13 chap. affirmeth that Christ was yesterdaie to daie remaineth for euer Wherfore euen as we are said now to be saued not by workes but by the true mercie of God by faith in Christ so was it with the Fathers at yâ— time for they wer iustified by no works but only by faith in Christ. Furthermore what
cast awaye as if anie owner hath cast awaye anie thing the same thing if a man â—eteine when he hath founde it hée committeth not theft But if that thing which is founde be not willinglieâ— cast awaye neither thought to haue bene willlinglie lost of the owner As when a Ring is founde or a Purse or anie such thing which is not wont to bée cast a side the same thing if thou retaine it is theft vnlesse thou kéepe it by thee with a will and minde to restore it againe Wherefore thou must publiklie testifie that thou hast â—ounde those thinges whereby the owner maye come to his owne agayne as it is decréedâ— in the Digestes De furtis In the lawe Fâ—ssus in the Paragraphe qui alienum But if thou kéepe it by thée with the minde not to restore it it is theft Which thing Augustine in the place now alleadged reproueth Pet. Mar. vpon Iudic. fol. 283. FINGER OF GOD. What the Finger of God is GOds finger is the holye Ghost Luke 11. 20. If I cast out Diuells in the finger of God c. Where Luke hath in the finger of God it is in Math. 22. 28. If I cast out Diuells in the spirit of God Gods finger therefore is the holie Ghost FIRST Of the first begotten sonne An aunswere to Helindius the heretike Obiection Our Sauiour Christ was called her first begotten sonne and none sayth Helindius canne hee called first begotten but hée that hath bretheren euen as hée is called the onelie begotten sonne which is the onelye sonne of his Father Aunswere That is not true for euerie onelye sonne is the first begotten although he haue no brethren and therefore in the booke of Numbers the almightie God doth define who or what is the first begotten saieng All that breaketh the matricâ— in all flesh whether it bée of men or of beastes shall bée slaine neuerthelesse the first borne of man thou shalt redéeme Héere the worde of the Lorde doth define what first borne is that is euerie one that openeth the matrice first namelye whether it be onelye begotten or first begotten The Lorde saith not tarrie vnto the sccond be borne but he saith Those that are to be redéemed shalt thou redéeme from the age of a moneth for the value of a moneth namelie for fiue Sickles For if it shoulde haue bene so that he that first openeth the matrice shoulde not be called the first borne vntill he haue bretheren then might some man haue saide I owe nothing vnto the Priest till that he be brought foorth by whome he that is alreadie borne be made first begotten Also in Exodus it is said And at midnight the Lorde smote all the first borne in the lande of Aegypt both of man and beast Now if it be true that none are first begotten but they that haue brethren then the onelie begotten although they were first borne perished not Marl. fol. 19. What is meant by breaking of our first Faith Prima fides is not taken for the vow of chastitie but for the faith we promise in Baptime after the minde of Saint Hierome who wrote on this wise Non sunt digoi fide c. They be not worthie to be beléeued that haue forsaken their first faith I meane Marcion and Basilides These two famous heretikes Marcion and Basilides were not condemned for anie vowe of chastitie but for the refusing of the faith of Christ. Which Saint Hierome calleth the first faith Iewel fol. 170. They haue not onelie done dishonoâ—r to Christ in leauing their vocation but also haue broken their faith Geneua ¶ Looke more in this word Widowe What the first fruits signifie in the lawe In the lawe it was commaunded that of all the increase and fruits of the earth shuld be giuen vnto God the first fruits yea also the first borne of liuing creatures were due vnto him And when Paule maketh mention of the masse or 〈…〉 he alludeth to that which we reade in the 15. Chapter of the booke of Numbers that some part of the lumpe of new dowe was commanded to bée separated for God before that the new bread should be tasted of for thereof were made swéete cakes which were offered vnto God Which thing he therefore caused to be done that men by that ceremonie might vnderstand and of their owne accorde testifie that God is vnto them the giuer and distributer of all fruites Wherefore that oblation increased not the riches of God which are otherwise infinite but also nourished in men a gratefull memorie of benefites receiued As oftentimes Emperours and greate and mightie kings giue vnto some one man a citie or prouince or some certeine dominion with this condition That he shall paie vnto him euerie yeare some thing of small value in the name of a Tribute not that they séeke by that talent to be enriched but that they maie perpetuallie vnderstande and testifie that he dependeth vppon that Prince and that he hath at his handes obteined that dignitie which he nowe enioyeth Moreouer this commoditie had the Common weale by that ceremonie that by such oblations the holie ministrie was susteined whose vse is so great that it ought to be mainteined yea though with great charge Moreouer in all the first fruites was signified Christ the first borne of all creatures and namelie the first fruites of them that rose againe from the dead whereby all the faythfull are sanctified for by first fruites was made holye that which was remaining and left at home to susteine the familie Yea and this manner of offering first fruites was deriued also vnto the Ethnikes for the Uirgins called Vestae offered first fruites vnto their domesticall Gods And as Plutarch telleth in Symposiacis the men in olde time dranke not anie Wine before that they had first offered sacrifice to some God that that which they dranke might not hurt them And at Athens the xi daie of the moneth they offered the first fruites of Wine In all these things wée maie beholde the steppes of that holie institution Although yâ— Ethnikes had with idolatrus superstition violated that which was well instituted At this daye also although the yoke of the Ceremonies of Moses be taken away yet should it be verie well done of vs of our frée and liberall will to offer vnto God the first fruites by giuing them to the poore Pet. Mar. vpon the Rom. fol. 351. The meaning of this place following The first shall be last c. ¶ To be made of the first last is to be excluded and shut out of the kingdome of heauen As in a running game not they that runne first but they that come first to the game winue the game and beare awaie the praise Sir I. Cheeke ¶ Those bée last with God that are first with themselues in their owne opinion and in the estimation of their owne workes And they be first with God that be last with themselues in acknowledging their owne vilenesse
the loue of all worldlie things can be no scholer of Christ to learne his doctrine Tindale What it is to forsake the Lord. And forsooke the Lord God of their Fathers c. To forsake the Lord God of their fathers is to despise and forsake the word of God not so beléeue his promises nor to walke in his commaundements but to imagine another seruice of him then hee himselfe hath assigned in his word T. M. FORTVNE How nothing ought to be ascribed to fortune TO be had in fauour it helpeth not to be cunning but that all lieth in Time and Fortune ¶ Thus the worldlings say to proue that all things are lawfull for them and attribute that to Chaunce and Fortune which is done by the prouidence of God Geneua ¶ Thus the wicked worldlings are deceiued attributing to Fortune that which is ordered by the secret prouidence of God The Bible note Augustine in his booke against the Academites saithe It doth displease me that I haue so often named Fortune albeit my meaning was not to haue anie Goddesse ment thereby but onelie a chaungeable happening in outward things either good or euill Of which word Fortune are deriued these words which no Religion forbiddeth vs to vse Forte forsan forsitan fortasse fortuito y◠is Perhaps peraduenture by fortune by chaunce which yet must al be applied to y◠prouidence of God And that did I not leaue vnspoken when I said For peraduenture that which is commonlie called Fortune is also ruled by sercet order and we call chaunce in things but that whereof the reason and cause is vnknowen I said this indéed but it repenteth me that I did there so name Fortune Forasmuch as I sée that men haue a verie euill custome that whereas they ought to say It pleased God they saie It pleased Fortune Cal. in his inst 1. b. chap. 16. sect 8. ¶ Fortune and aduenture are the words of Panim◠the signification whereof ought in no wise to enter into the heart of the faithful For if all prosperitie be the benediction of God and all aduersitie his malediction there remaineth no place to Fortune in such things as come to men Basil. retract li. 1. ca. 2. FOOTE What the foote doth signifie in scripture My foote standeth right Foote in the scripture is taken for the affection desire or will of the heart As in the Psa. 36. 11. O let not the foote of pride ouertake me T. M. The meaning of this place following At the féete of Gamaliel ¶ That is his dailie hearer The reason of this speach is this for that they which teach sit commonlie in the higher place speaking to their scholers which sit vpon fourmes beneath and therefore he saith At the féete of Gamaliel Beza What the feete of God signifieth As his head signifieth his diuinitie so his féete signifieth his humanitie the which is subiect to Gods deitie as our féete are vnto our heads Psal. 8. 6. Thou shalt put all things in subiection vnder his féete In some places the Preachers of Gods word be meant by the féete as in Deut. 33. 3. They that drawe nigh his féete shall taste of his doctrine FOOTE-STOOLE What this Foote-stoole was ANd a foote-stoole for our God The foote-stoole c. was the mercie seate at which and on which God had promised the Hebrewes to heare them and speake vnto them which was vpon the Arke as it appeareth Exo. 25. T. M. And fall downe before his foote-stoole c. ¶ That is before his Temple or Arke where he promised to heare when they worshipped him as now he promiseth his spirituall presence wheresoeuer his Church is assembled Geneua And remembred not his foote-stoole ¶ Alluding to the Temple or to the Arke of the Couenaunt which was called the foot-stoole of the Lord because they should not set their mindes so low but to lift vp their hearts toward the heauens Geneua Untill I 〈…〉 thy foot-stoole ¶ Christ is the only◠redéemer vnto whom all power are subiect must obay Gene. FOVRE Of the foure Angels ¶ Looke Angels Of the fourth Watch. ¶ Looke Watch. ANd intreate them euill foure hundred yeares ¶ That is not to be vnderstood that they stould be euill intreated the whole foure hundred yeares but by excesse of speach called Hyperbole is signified that they should be euill intreated within the space of 400. yeares The Bible note FOVRTEENE GENERATIONS Vnder whom the fourteene Generations were ruled THe first fourtéene generations from Abraham to Dauid was vnder the rule of Iudges from Dauid vnto the captiuitie of Babilon vnder Kings from captiuitie of Babilon vnder high Priests And the last fourtéene generations from the captiuitie of Babilon ended in Christ. Marl. fol. n. FORME OF GOD. What it is to be in the forme of God Athanasius saith Nature substaunnce kinde and forme be all one thing Leo saith What is it to be in the forme of God He aunswereth it is to be in the nature of God Chrisostome saith The forme of God is the nature of God S. Austen saith As concerning the forme of God Christ himselfe saith of himselfe I and my Father are both one againe he saith The forme is one because the Godhead is one Iewel fol. 88. ¶ Looke Shape of God What it is to take the forme of a seruaunt Leo saith What is it to take the forme of a seruant He answereth doubtlesse it is to take the perfection of nature state of man Chrisostome saith The forme of a seruaunt verelie is the nature of a seruaunt Saint Augustine saith When thou thinkest of the forme of a seruaunt in Christ thinke of the shape of a man if there bée anie faith in thée Againe Wée must beléeue and confesse saith hée that Christ according to his humanitie is visible hath the substaunce and propertie of a bodie is conteined in place forme of a seruant that is to saie in verie truth he tooke man And tooke on him the forme of a seruaunt ¶ If Christ being verie God equall with the Father laide aside his glorie being Lord became a seruaunt and willinglie submitted himselfe to most shamefull death shall we which are nothing but vile slaues through arrogancie tread downe our bretheren and preserue our selues Geneua How this vocable Forme signifieth verie bread wine in the Sacrament S. Paule speaking of Christs incarnation saith that he béeing in the forme of God did humble himselfe taking vpon him the forme of a man By which words S. Paule ment not that Christ was like vnto God and not God indéede nor yet was like vnto man and not verie man indéed but that he was and is verie God and verie man hauing two substances one of his godhead and the other of his manhood vnited together in one person And the auncient Doctors writing of this Sacrament when they speake of the formes of bread and wine do vse this vocable Forme as
of their naturall corruption and this indéede is verie good tidings for heereby we are deliuered from the fearâ— of death and damnation and from the bondage of sinne and Satan Briefelie héereby we are remoued from darknesse to light from despaire to good hope from death to life from Hell to Heauen Now because the office of proclaiming and publishing this most ioifull tidings was committed to the Ministers of the newe Testament the name of the Euangelists is most properlie attributed vnto them and speciallie to those that the Natiuitie conuersation death resurrection of the Lord Iesus wherin the blesfulnesse resteth that we sée so much aduaunced Some writers affirme that as manie promises of felicitie and saluation as there is so manie Gospells there bée and that therefore the Prophets are Euangelists When they speake of the redemption that Gods annointed shoulde accomplish I thinke it not good to striue about words and I denie not that the Hebrewe word Bassac which signifieth the Euangelize and to preach good tidings is applied in some place to yâ— men of yâ— olde time howbeit I beléeue rather that Euangelion is an open publishing of saluation alredie performed and accomplished then of the same promised And therfore they speake more distinctlie and properlie that giue the name of Euangelists to the Apostles and writers of the histories of the Lord Iesus and finallie to the ministers of the new Testament And to giue place rather to this iudgement the wordes of our Sauiour in the. 16. of Luke moueth me where he saith That the Law and the Prophets were vntill Iohn Baptist and from that time the kingdome of God was Euangelized Trah What is meant by the Gospell preached to the dead For vnto this purpose verilie was the Gospel preached vnto the dead that they should be iudged like other men in the flesh but shall liue before God in the spirit ¶ As certeine learned expositours will that he héere calleth preaching of the Gospell vnto the dead in the chapter going next before The preaching to the spirits that were in prison which thing saie they signifie as much as vnto the dead also or spirits in prison came that salue of medicine of the Gospell and of the glad tidings of Christs passion whereby they were loosed the strength thereof béeing so pithie that they were therwith brought out of prison to immortalitie And because it might haue bene demaunded how yâ— soules of these blessed came out of prison whether compassed with their bodies or onely in pure substaunce of yâ— spirit Therfore saith Peter that they should be iudged like other men in the fleshe that is when all other men shall be iudged in the flesh but should liue before God in the spirit which signifieth that in the meane season til that iudgement come shal their soule liue and reâ—oice before God through Christ. T. M. ¶ Although the wicked thinke this Gospell new and vexe you yâ— imbrace it yet hath it béene preached to them in time paste which nowe are dead to the intent that they might haue ben condemned or dead to sinne in the flesh and also might haue liued in the spirit which two are the effect of the Gospell Geneua How Christs Gospell is likened to a Bowe And he that satte vpon him had a bow ¶ The bow is Christs Gospell the preaching whereof is disposed at his pleasure therfore like as the enimies be ouerthrowne by the arrowes which the Bowe shooteth out a farre off euen so the nations that were farre off are subdued vnto Christ by the preaching of the Gospell Ephe. 2. 13. This did Christ promise to his Disciples saieng I will giue you a mouth and wisedome which all they that shall be against you shall not bée able to gaine saye or gaine stande Luke 21. 15. And Paule following the Prophet saith I will destroie the wisedome of the wise and shake off the vnderstanding of the skilfull Esaie 29. 14. 1. Cor. 1. 19. Also the weapons of our warre are not fleshlie but mightie to Godwarde c. 2. Cor. 10. 4. Whereto pertaine those thinges which are written in the Psal. 45. 5. 1. Cor. 14. 24. And Heb. 4. 12. Marl. vpon the Apoc. fo 90. Whie the Gospell is said to beâ— euerlasting Hauing the euerlasting Gospell An honourable Title of the Gospell and it is called euerlasting first because it bringeth and beheighteth good thinges according to this Text He that beléeueth in mée hath euerlasting Iyfe Iohn 6. 47. And this is the promise which he hath assured vs off euen euerlasting lyfe 1. Iohn 2. 25. Seconde because that accordinge to Paules saieng There is none other Gospell to bée looked for no not euen at an Angell from heaâ—en Gal. 1. 8. Thirdlye because it was promised longe agoe by the Prophettes in the holye Scriptures Rom. 1. 2. Lyke as where it was sayde The womans séede shall breake thy head Gen. 3. 15. And also in thy séede shall all Nations of the earth bée blessed Gen. 22. 18. Lastlie the Gospell is tearmed euerlasting because it shall endure for euer maâ—gre all the vngodlye for Christes reigne is such as shall haue no ende Luke 1. 33. 1. Cor. 15. 27. For it consisteth in spirite and truth and not in outward things according as it is sayd all the gloriousnesse of the kings daughter is from within Psal. 45. 13. Marl. vpon the Apoc. fol. 207. How the Gospell is no lesse to bee reuerenced then the bodie of Christ. I aske this question of you bretheren and sisters sayth Saint Austen aunswere mée whether you thinke greater the worde of God or the bodie of Christ if you will aunswere the truth verilie you ought to saie thus that the worde of GOD is no lesse then the bodye of Chrst. And therefore with what carefulnesse wée take héede when the bodie of Christ is ministred vnto vs that no parte fall thereof out of our owne hands on the earth with as greate carefulnesse lette vs take héede that the worde of God which is ministred vnto vs when wée thinke or speak of vaine matters perish not out of our hearts for he that heareth the worde of God negligentlie shall bee guiltie of no lesse faulte then he that suffereth the bodye of Chrst to fall vpon the ground through his negligence Cranmer fol. 170. Whether the booke or leaues of the booke be the Gospell By the authoritie of Saint Hierome the Gospell is not the Gospell for reading of the letter but for the beliefe that men haue in the worde of GOD. That it is the Gospell that we beléeue and not the letter that we reade For because the letter that is touched with mans hande is not the Gospell but the sentence that is verilie beléeued in mans hearte is the Gospell For so Saint Hierome saith The Gospell that is the vertue of Gods word is not in the leaues of the bookes but it is in the roote of reason Neither the Gospell he sayth is in the writing aboue
open yâ— thing vnto you which is of truth So that you must do well vnto man the which is made vnto the Image of God giue him honour reuerence giue him meate when he is hungry giue him drinke when hée is a thirst cloath him when he is naked serue him when he is sicke giue him lodging when he is a straunger and when hee is in prison minister vnto his necessities this is the thing that shall be counted to be giuen God truely What honour is this of God to runne about foolishly to stonie and woodie Images and to honour as Gods Idols and dead figures and to despise man in whome is the verie true Image of God Wherefore vnderstane you that this is the suggestion of the Serpent that lurketh within thee which doth make you beléeue that you bée not wicked when you hurt sensible and reasonable men c. Also the same Doctour saith in the same booke What thing is so wicked and so vnthankfull as to receiue a benefit of God and to giue thanke to stocks and stones wherefore awake and vnderstand your health ¶ We are vnthankfull vnto God of whome we haue receiued all things and for them giue thankes to the worme eaten Gods D. Barnes Looke in the word Latria Let vs not leâ—â— anie visible spectacles least by erring from the veritie and by louing shadowes we be brought into darknesse Let vs haue no deuotion to our fantasies It is better to haue a true thing whatsoeuer it be then all manner of thinges that may be fained at our owne pleasure c. ¶ Images are but visible spectacles and shadowes D. Barnes To worship Images is heresie Saint Austen in his Catalogue wherein he rehearseth all the heresies of his time reckoneth among them one Marcella a woman of Capadocia which worshipped the Images of Iesus Christ of Paule of Pithagoras and of Homer with making of adoration and incensing of them I. Olde No religion where Images be vsed There is no doubt saith Lactantius Constantinus Shoolmaster but there is no religion whersoeuer an Image is I. Olde How Images are the teachers of Iyes and not lay mens bookes Damascene doth teach in his fourth booke de Orthodoxa fide and also Gregorie the great in his Registers or booke of Epistles .10 chap. and 4. Epistle that Images be lay mens bookes and godly meanes to stirre vp the hearts of the people to deuotion Aunswere The Prophet Abacuc saith What profiteth the Image for the maker thereof hath made it an Image and a teacher of lies whereby it followeth that the Images are the bookes of lyes and that they came of him who is a lyar from the beginning as the Father of lyes Howe well then are the simple and ignoraunt people for whome our Sauiour Christ did vouchsafe to shed his déere heart bloud prouided for when such bookes are deliuered vnto them in stéede of the liuing preaching of Gods worde It is not for naught that Ieremy doth crye out They altogether doate and are foolish for the stocke is a doctrine of vanitie Meaning that nothing more displeaseth GOD nor bringeth men into greater errour and ignoraunce of God then Images doe wherefore he calleth them the doctrine of vanitie and the worke of errour as Abacuâ— calleth them the teacher of lies who in the same Chapter thundreth out against the wicked opinion of them the calleth them the bookes of the laye people on this manner Wo vnto him that saith vnto the wood awake to the dombe stone arise vp should the same teach Should the same be laied ouer with gold siluer there is no breth in it but the Lord is in his holy temple As if he shuld say there is no breath no lyfe nor mouing in the Image how shuld they teach then Therefore it is more vanitie fondnesse to set forth Images vnto the people for their teachers schoolemaisters sith yâ— the liuing God who is the true teacher is in the middest of the temple that is in the hharts of the faithfull teaching those things that are both profitable the euerlasting whervnto may be added the saieng of Saint Paule What agréement hath the temple of GOD with Images but ye are the Temple of the liuing God who liueth and worketh in you More credit ought to be giuen to the testimonies of the Scriptures as of the Prophets and the Apostles then to the vaine gloses of all Gregories or Damascenes in the world I. Veron But altogether they doate and are foolish for the stocke is a doctrine of vanitie ¶ Because the people thought that to haue Images was a meane to serue GOD and to bringe them to the knowledge of him he sheweth that nothing more displeaseth God nor bringeth men into greater errours and ignoraunce of GOD And therefore he calleth them the doctrine of vanitie the word of errours ver 15. and Abacuc 2. ver .18 calleth them the teacher of lyes contrarie to that wicked opinion that they are the bookes of the lay people Geneua How Images moue weake hearts to Idolatry S. Austen in his Epistle to one called Deo gracias writeth in this manner Who doth doubt but that Idolles and Images are without all sense of feeling but when they are set vp in high and honourable places that they maye be beholden of thâ—m that doe either praye or offer they doe with the similitude or lykenesse of liuâ—lye and sensibles although they bee both insensible and without lyfe moue the weake mindes so that they seeme to bée aliue and to haue breath ¶ Heere wée see to be attributed vnto Images that with the lykenesse of liuely members they doe moue weake hearts And therefore they are perillousiye set foorth vnto them whose bookes they are thought to be and speciallye if they be put in high and honourable places where praier and common exercise of religion is vsed I. Veron That they should come to the dedication of the Image ¶ Shewing that the Idoll is not knowne for an Idoll so long as he is with the workman but when ceremonies and customes are recited and vsed and the consent of the people is there then of a blocke they thinke they haue made a God When Images were taken out of Churches About the yeare of our Lorde 726. Leo the Emperour commaunded that all that were vnder the Empire shoulde takâ— away the Images and pictures of Saintes out of Churches for auoiding Idolatrie But the Pope did resisâ— the Emperour and wrote into all partes of the worlde that neither for feare nor intreatie they shoulde obeye the Emperours commaundement in this behalfe and with so vehement perswasions withdrewe the people of Italy from the obdience of their Emperour Leo that they would haue chosen them a new Emperour ¶ He also in the yeare of Christ. 728. commaunded all Images to be taken out of the Churches of Constantinople to be burned and put to death
at the last baptised him and sawe such towardnes in the man that hée committed vnto him the ouersight of a certeine cure in the Lords behalfe The young man being now at libertie it chaūced certeine of his old companions and familiars to resort vnto his companie who being idle dissolute and wicked persons enticed him to all mischiefe insomuch that at the last he became as head and captaine among them in committing all kinde of murther and felonie In the meane time it chaunced Iohn to come into that quarters méeting the Bishop required of him the pledge that he left with him The Bishop was now so amazed that he could not tell what to aunswere Then Iohn perceiuing his doubting said It is the young man the soule of our brother committed to your custodie which I require Then y◠Bishop with great sorow wéeping said he was dead By what death quoth Iohn◠He is dead to God quoth the Bishop for he is how become an euill man the head Captaine of theeues which doth frequent this mountaine When Iohn the Apostle heard this he rent his clothes for sorrow and rode in al hast toward the place where the young man lay and by the way was taken with théeues Then sayde Iohn to the théeues for this cause came I hether therfore bring me to your Captaine And being brought vnto him the young man béeing all armed began at the first to looke féercely vpon Iohn but comming to the knowledge of him he was striken with great confusion and shame and began to flée but Iohn following sayd My sonne why doest thou flée from thy Father An armed man from one naked a young man from an olde man haue pitie vpon me my sonne for there is yet hope of saluation I will answere for thee vnto Christ I will die for thée if néede be as Christ hath dyed for vs. I will giue my life for thée Beleeue me Christ hath sent me The young man hearing stoode still cast downe his weapon sorrowed out of measure for his offence And Iohn comforting him in Christ and in the sweete promises of saluation for his sake neuer left him vntill he had restored him vnto the congregation againe and made him a great example and triall of regeneration and a token of the visible resurrection The booke of Mar. fol. 56. How this Iohn is called a barbarous fellow Numenius an Heathen Philosopher when he had read the beginning of Iohns Gospell burst out into these words I pray God I die and if this barbarous followe haue not comprehended in few words all that our Plato prosequuteth in so manye words He calleth him barbarous because he was an Hebrew and in his writing leaueth traces of his mothers tongue and followeth not curiously the finenesse properties of the Gréeke manner of speaking but he graunted vnto him as much knowledge as the most famous Philosopher and father of all learned wits Plato had and more shortnesse in writing which is more commendable in a writer of graue matters Writers of histories shew many wonderfull things of this Iohn as that he was put in boiling oyle and came out againe vnhurt c. But it shal be sufficient for vs to knowe and consider that he was one of the most excellent singular and speciall Apostles and therefore a méete witnesse of the Lord Iesus B. Traheron IONA The interpretation of this word Iona. THou art Symon the sonne of Iona. ¶ Whereas our text hath the sonne of Iona Noinus readeth it the sonne of Iohn and not of Iona to the which agréeth this place Symon Iohanna or Symon the sonne of Iohn louest thou me But it is likely that the father of Symon was called Iochanan wherevpon the letter of Asperation being altered out of his place s. put to the end came Iohannes the which also afterward being made short became Iona. And Iochanan or Iochana doe signifie that which we call in English Iohn and is as much to say as Grecians Marl. vpon Iohn fol. 37. IOSAPHAT Of his supreme gouernement HE sendeth out Preachers throughout all Iewrie ¶ Héere is declared saith Lyra how he instructed his people to wit by the Priests and Leuits whom he sent to this purpose with them certeine of his Princes to moue the people to obedience and to punish the rebellious if they shoulde finde anie I. Bridges fol. 265. And Iosaphat appointed in Hierusalem Leuits and Priests and families of Israel that they might giue iudgement and iudge the cause of the Lord to the inhabitants therof c. And he commaunded them saieng Thus shall ye do in the feare of the Lord faithfully and with a perfect heart in euery cause that shall come vnto you and your brethren that dwell in their Cities betweene bloud and bloud betwéene law and precept statutes and iudgements ye shal iudge them and admonish them c. Wherevpon saith Lyra Hic ordinatur c. Héere is ordeined the gouernement of the people in difficult causes which could not well be cut off without recourse had to Hierusalem according to the which is commaunded Deut. 17. 8. where it is said If thou shalt perceiue the iudgement before thée to be difficult and doubtful arise and get thée vp to the place which the Lord shall choose c. And therefore Iosaphat appointed Iudges there to determine such difficult matters wherefore it followeth euerie cause which commeth vnto you c. Wheresoeuer the question is if it be of the lawe so farre forth as perteineth to the commaundementes of the tables if it bée of the preceptes of the tenne commaundementes as it were certeine conclusions picked out If it be of the Ceremonies so farre forth as perteineth to ceremonial matters of iustifications that is to say of iudiciall matters wherby iustice is to be conserued among men ¶ Thus is there no part ecclesiasticall or temporall exempted from the ouersight care direction and appointment of the King I. Bridges fol. 272. IOSEPH Of Ioseph the husband of Marie THen Ioseph her husbande beeinge a iust man c. ¶ Upright and fearing God and therefore suspectinge that she had committed fornication before shée was betrothed woulde neither receiue her which by the lawe should be married to an other neither accusing her put her to shame for her fault Geneua Of the equall way that Ioseph the sonne of Iacob deuised for the Aegyptians in the time of dearth That Ioseph brought the Aegyptians into such subiection woulde séeme vnto some a very cruell déede howbeit it was a very equall way for they paied but the fift part of that the grew of the grounde and therewith were they quite of all duetyes both of rent custome tribute and tolle And the king therewith found them Lordes and all ministers and defended them We now paye halfe so much to the Priest onelye beside their craftie exactions Then paye we rent yéerely though ther grow neuer so little on
familiar signe among the Iewes so often as there was any solempne kinde of praier or blessing as when they offered sacrifice We haue also an example in Isaac more agreeable to the place when he laid his hands vpon his sonne Iacob as though he did consecrate and offer him to God that hée might be the promised heire That this was a common custome among the Iewes it is euident by another example of Iacob which blessed the two children of his sonne Ioseph namely Ephraim and Manasses But they were not wont to lay handes of any man which were not endued with some notable power and vertue or set in some high office Euen as the Apostle taketh an argument of the blessing of Melchisedech which blessed Abraham neither doth he faine the argument For it is oftentimes read that ther were Priests chosen which might blesse the people euen as though God were present to blesse himselfe The manner of blessing was prescribed vnto Moses by the mouth of the Lord when he said Ye shall blesse the Children of Israel and say vnto them The Lord blesse thee and kéepe thée the Lord make his face to shine vpon thee the Lord lifte vp his countenaunce vpon thée and giue thée peace The like we haue also in the 118. Psalme Séeing therefore that the laieng on of hands was an auncient solempne order of blessing among the Iewes it is no meruaile if the parents desire Christ to vse this ceremonie in blessing their children Marlor fol. 425. By the putting on of my hands c. ¶ As in the Baptime the outward ministerie or mysticall washing doth regenerate wash away sinnes cleanse and purge vs from our filthinesse so doth the imposition or laieng on of hands giue vs the gift of the holy Ghost But the outward and mysticall washing doeth onely represent vnto vs that in Christs bloud our sinnes are cleane washed away When Mathias was chosen by lotte it is not to be doubted but that the Apostles after their common manner praied for him that God woulde giue him grace to minister his office trulye and put their hands on him and exhorted him and gaue a charge to be diligent and faithfull and then was he as great as the best Act. 6. When the Disciples that beléeued had chosen vij Deacons to minister to the Widdowes the Apostles prayed and put their hands on them and admitted them without any more adoe Their putting on of hands was not after the manner of the dumbe blessing of our holy Bishops with two fingers but they spake vnto them and tolde them their dutie and gaue them a charge and warned them to be faithfull in the Lordes businesse as we choose temporall Officers and read their dutie vnto them and they promise to be faithfull Ministers and then are admitted Neither is there any other manner or Ceremonie at all required in making of our spirituall Officers then to choose an able person and then to rehearse him his duetie and to giue him his charge and so to put him in his roome Tindale And layed his hande vpon Ephraims head The putting on of hands was commonly vsed of the Hebrewes when they commended or offered any thing to God as Leuit. 1. 4. T. M. What is meant by laieng ones hande vpon his mouth Whereas Iob saith he will lay his hand vpon his mouth it is a signe of protestation that he will not procéede any further And yâ— manner of speach is rife in yâ— scripture And it serueth to do vs to vnderstand that we must refrain our foolish appetites And that when our flesh tickeleth vs to speake we must resist it as if it were by putting a mussell or bridle vpon our mouths to refrain them If a man were so wise of himselfe as he wold not be tempted to speake amisse he should not néede to laye his hande vpon his mouth for he would refraine of his owne accord and he should néede neither stoppe nor barre But now on the contrary part whereas it is saide that we must laye our hande vppon our mouth is to doe vs to wit that we haue to fight against our fonde lusts and likings which doe continually make vs too hastie in speaking insomuch that our tongue shall still bée sharpe set to cast foorth some thing or other that is nought woorth against God c. Caluine fol. 724. LAMPES What the Lampes and Oyle doe signifie THe foolish tooke their Lamps but tooke none oyle with them ¶ By Lampes without Oyle vnderstand works without faith which cannot shine because they are without light Tindale ¶ These Lampes do signifie all manner of outward things whereby we are knowen to be Christians The Oyle betokeneth the lyuely Faith which worketh by vnfained loue and charitie All the whole Parable speaketh of true and false Christians Sir I. Cheeke LANDE What is ment by the crieng of the lande BUt if case be that my lande crye out against me c. ¶ The lande cryeth against him when the husbandmen defrauded of their wages crye therefore against him So the hyre of the workman cryeth Iames. 5. 4. And the furrowes make lamentation when they that plowe the ground and make the furrowes are depriued of their duetie T. M. LAODICIA What the word signifieth THis Citie standeth in the lesse Asia not farre from Hierapolis and Collossus Of this Citie were the Laodicians of whom Paule hath spoken somewhat Coll. 4. 13. and 16. And this word Laodicia signifieth by interpretation a righteous people Marl. fol. 20. Of the strife that was in Laodicia for the keeping of Easter Melito the Pastor of the Church that was at Sardis maketh mention in his booke of the Passeouer with these words Under Sergius the Uice-president of Asia saith he at what time Sagadis was crowned with Martirdome ther arose a great strise at Laodicia about the kéeping of the Easter c. Read Eusebius in the 26. chapter of his fourth bóoke of Church matters concerning Socrates Eusebius Anatolius Stephanus and Theodorus Bishops of the same Church looke the same Eusebius in the 28. and 29. chapters of his seauenth booke of Church matters Marl. vpon the Apoc. fol. 66. LAST Of the last daye ¶ Looke Daye Who be the last and who be the first ANd the last shall be first ¶ He takâ—th away all desperation from the greatest sinner Whom the good man of the house may call into his vineyard to be a labourer when he will and giue him eternall life as to the théefe hanging on the Crosse which deserued no such thing Doe we not see that the Iewes boasting themselues in the lawe to be last and to be reiected And that the Gentiles which were last are now become first most acceptable vnto God to whome he hath giuen repentance vnto life c. Marl. fol. 440. ¶ Looke more in this word First Of the last farthing Looke Farthing LATRIA What this word Latria signifieth LAtria after the minde of Dunce is
called an exteriour honouring or a bodely seruice c. If that be true it followeth that they giue that honour to stocks and stones that onely pertaineth to God which doe any exteriour honour whatsoeuer it be This word Latria wherwith the simple people be deceiued is a Greeke word and after S. Austen it signifieth no more but seruice which cannot be denied is giuen to stockes and stones Thinke you that the Children of Israel with their high Priest Aaron could not haue made this Pope holye excuse that they were not so mad nor so foolish as to honor the golden Calfe but rather to referre the honour to the liuing God they had a good colour for them for they knew none other God nor Saint but him and yet this excuse was not lawfull nor could be allowed when Moses came with the word of God Marke also what hée was that made the Calfe not a foole nor ignoraunt person among the people or one of no authoritie but the most wisest man eloquent chiefe among them which was to kéepe the people together in good order He also made a Calfe with yâ— which thing all their Fathers had pleased God in dooing Sacrifice with them So that they might well thinke that it might bée acceptable to God to bée honoured in the Image of a Calfe before any other Image But all these colours is naked before the word of God D. Barnes LAVVE What the Lawe is and what is to be vnderstood thereby THe lawe saith Iustinian is a facultie or science of the thing that is good and right as Celsus ther defineth Or thus The lawe is a certaine rule or Canon to doe well by which ought to be knowen of all men Cicero de lege saith that the Lawe is a certaine rule proceeding from the minde of God perswading right and forbidding wrong So that the Lawe is a certaine rule a directory shewing what is good and what is euill what is vertue and what is vice what profitable and what disprofitable what to be done and what to be left vndone ¶ The Lawe is a doctrine that biddeth good and forbiddeth euill as the Commaundements doe speake Booke of Mar. fol. 1110. This word Law maye not be vnderstoode héere after the common manner as to vse Paules tearmes after the manner of men or after mans wayes that thou wouldest saye the Lawe héere in this place were nothing but learning which teacheth what ought to be done and what ought not to be done as it goâ—th with mans lawe where the lawe is fulfilled with outward workes onely though the heart be neuer so farre off but God iudgeth after the ground of the heart yea the thoughts of the secret moouings of the minde Therefore his law requireth the grounde of the heart and loue from the bottome thereof and is not content with the outward workes onely but rebuketh those workes most of all that spring not of loue from the lowe bottome of the heart though they appeare outward neuer so honest and good As Christ rebuketh the Pharisies aboue all other that were open sinners and calleth them hypocrites that is to say Simulars and painted Sepulchers which Pharesies yet liued no men so pure as pertaining to the outward deedes and workes of the lawe Yea and Paule in the third Chapter of his Epistle to the Philippians confesseth of himselfe that as touching the law he was such a one as no man could complaine on and notwithstanding was yet a murtherer of the Christen persecuted them formented them so sore that he compelled them to blaspheme Christ and was altogether mercilesse as many which nowfaine outward good workes are Tindale ¶ We vnderstand by the lawe these commaundements onely which God gaue by Moses in two Tables of stone wherein is comprehended all the rest of the doctrine of God contained in the holy Scriptures The good things which God alloweth and requireth of vs which we are bound to doe and the euill that displeaseth him which we ought not to followe and beside that it sheweth vs our offences and sinnes and how we stand debters vnto the iudgment of God and preacheth vnto vs nothing els but the very wrath and cursse of him which we haue deserued in offending of him By the law we are all condemned before God as transgressors of all his commaundements and thereby declared worthy of death and eternall damnation So that the law serueth rather to condemne then to saue vs. And yet there is no fault in the law which is good holy and iust but the fault is in vs which are wicked of nature and doe not accomplish the law The law doth vtter our sinnes and sheweth vs plainly our disease and how daungerous it is as the Phisitions doth but it cannot heale vs but sendeth vs to another which is able to heale our disease and none but he one Christ Iesus our Lord. The law is deuided into two parts The first Table pertaineth to God which is this Thou shalt haue none other Gods but me Thou shalt make thée no Image nor likenes c. Thou shalt not take the name of God in vaine c. Remember to sanctifie the Sabboth day c. The other Table pertaineth to our neighbour which are these Honor thy father thy mother c. Kil not Commit none adulterie Steale not Beare no false witnes against thy neighbor Couet not thy neighbors house nor his wife c. And all the doctrine comprised in these two Tables Christ reduced into ij points which are these Loue God aboue al things thy neighbor as thy selfe for all the law the Prophets depend vpon these ij commaundements Then whatsoeuer ye wold that men should do vnto you do ye the same vnto them P. Viret Platoes definition of the Lawe Plato in his Booke of Lawes of a Publike wealth and in Minos séemeth thus to define the lawe namely That it is an vpright manner of gouerning which by conuenient meanes directeth vnto the best ende in setting foorth paines vnto the transgressours and rewardes vnto the obedient This definition maye bée most aptlye applyed vnto the Lawe of God yet there can be no such Law vnlesse it be of God Pet. Mar. vpon the Rom. fol. 137. What the office and vse of the law is The vse and ende of the lawe is to accuse and condempne vs guiltie such as liue in securitie that they may sée themselues to be in daunger of sin wrath death eternall that so they may be terrified brought euen to the brinke of desperation trembling and quaking at the falling of a leafe And in that they are such they are vnder the lawe for the law requireth perfect obedience vnto God and condemneth all those that doe not accomplish the same Now it is certaine that there is no man liuing which is able to perfourme this obedience which notwithstanding God straightly requireth of vs. The law therefore iustifieth not but condemneth according to
to accuse you that being accused ye should feare fearing you should craâ—e pardon not presume of your owne strength Againe The law was giuen for this purpose of great to make little to shew that thou hast no strengh of thine owne to righteousnesse that thou as poore vnworthy and néedie shouldst flye vnto grace After he furneth his speach to God saith Doe so Lord doe so mercifull Lordâ— commaund that which cannot be fulfilled yea command that which cannot but by thy grace be fulfilled that when men cannot fulfill it by their owne strength euery mouth maye bee stopped no man may think himselfe great Let all be litle ones let al yâ— world be guiltie before thée Ca. in his In. 2. b. ca. 7. se. 9. How the lawe was giuen by Moses The lawe was giuen by Moses but grace veritie came by Iesus Christ. ¶ This place doth Tindale in his exposition of the 5. 6. 7. of S. Mathew expound on this wise Though Moses saith he gaue the lawe yet he gaue no man grace to doe it nor to vnderstand it aright or wrote it in any mans hart to consent that it was good and to wish after power to fulfill it But Christ giueth grace to doe it and to vnderstand it aright and writeth it with his holy spirit in the tables of the hearts of men and maketh it a true thing there and no hypocrisie Folio 184. How we are dead through the lawe But I through the lawe am dead to the lawe that I might liue vnto God ¶ But I through the lawe am dead to the lawe that is by the lawe of libertie grace graunted in Christ I am deliuered from the lawe of bondage ministred by Moses and from the burthen and cursse thereof Tindale ¶ Are dead concerning the lawe by the body of Christ. ¶ Because the body of Christ is made an offering and a sacrifice for our sinnes whereby God is pleased and his wrath appeased for Christs sake the Holy Ghost is giuen to all beléeuers whereby the power of sinne is in vs daily weakned we are accounted dead to the lawe for that the lawe hath no dominion ouer vs. The Bible note ¶ Looke Vnder the lawe How the Lawe increaseth sinne But the lawe in the meane time entred in that sinne should increase ¶ The lawe increaseth sinne and maketh our nature more gréedie to doe euill because the law ministreth no power nor lust to yâ— the biddeth or to refrain from yâ— the forbiddeth Tin Why the lawe is called the messenger of death The lawe is called the messenger of death namely becaus that if we haue no more but the doctrine that is contained in the lawe we shall be vtterly ouerwhelmed afore God we shal be cast away without any remedy Then if God indite vs but according to the forme of yâ— lawe he shall discouer filthines inough in vs. Cal. vpon Iob. fo 172. What the lawe of God requireth The lawe of God requireth loue from the bottome of the heart and cannot be satisfied nor fulfilled with the workes therof as mans lawe is for the lawe is spirituall as S. Paule saith Rom. 7. which no earthly creature by his owne strength enforcement is able to fulfill but by the operation and working of the spirit of God Tindale What it is to be vnder the lawe To be vnder the lawe is to deale with the workes of the law and to worke without the spirit and grace for so long no doubt sinne raigneth in vs through the lawe that is to say the lawe declareth that we are vnder sinne and that sinne hath power and domination ouer vs séeing we cannot fulfill the lawe namely with the heart forasmuch as no man of nature fauoureth the lawe consenteth therevnto and delighteth therein which thing is excéeding great sinne yâ— we cannot consent to the lawe which lawe is nothing els but the will of God c. So that to be vnder the lawe is not to be able to fulfill the lawe but to be debter to it and not able to paye that which the Lawe requireth c. Tindale ¶ To be vnder the lawe is nothing els but to be bounde or subiect vnto sinne for the law through sinne condemneth vs as guiltie But to be dead vnto the law is nothing els but to haue that extinguished in vs by which the law accuseth and condemneth vs and that is the olde man the flesh naturall lust corruption of nature when these things be once dead in vs that Christ liueth and raigneth in vs we can by no meanes be condemned by the law c. Pet. Mar. vpon the Rom. fol. 161. What it is not to be vnder the Lawe Not to be vnder the lawe is to haue a frée hart renued with the spirite so that thou hast lust inwardly of thine own accord to do that which the lawe commaundeth without compulsion yea though there were no lawe Tin in his pro. to the Rom. Why Paule calleth the booke of Genesis the lawe Tell me ye that would be vnder the law c. ¶ Why doth Paule call the booke of Genesis out of the which he alledgeth the historie of Ismael and Isaac the Lawe séeing that booke containeth nothing at all concerning the law but onely containeth a plaine historie of Abrahams two children Paule is wont to call the first booke of Moses the law after the manner of the Iewes which although it containe no lawe besides the lawe of circumcision but the principall doctrine thereof is concerning faith and that Patriarks pleased God because of their faith yet the Iewes notwithstanding onely because of the law of circumcision which is there contained called the booke of Genesis the lawe as well as the other bookes of Moses so did Paule himselfe also being a Iewe. And Christ vnder the title of the lawe comprehendeth not onely the bookes of Moses but also the Psalmes Iohn 15. 25. But it is that the words might be fulfilled which were writen in the lawe They hated me without a cause Luther vpon the Gal. fol. 205. How the lawe is impossible for a man to fulfill The Pelagians saith S. Austen thinke themselues cunning men when they say God would not commaund that thing that he knoweth a man is not able to doe who is there that knoweth not this But therefore God commaundeth vs to do some thing that we are not able to doe that we may vnderstand what we ought to craue of him Iewel fol. 3â—7 ¶ And the law had righteousnes but for a time not because it could iustifie before the Lord for it could not so forgiue sinne that of sinners it could make them iust But to this end it was giuen that it might be a terrour prouoking men to a godly life punishing the disobedient and vnreuerent persons Therefore is not a lawe giuen which can giue life but condempne I. Gough
How the lawe is called a yoake Why tempt ye God to put on the disciples necks that yoake which neither our fathers nor we were able to beare ¶ He meaneth the holy lawe and not the ceremonies onely and calleth it a yoake not able to be borne because no man not the most holiest and perfectest that euer was Christ onely excepted was able to perfourme the same in all pointes both outwardly according the Letter and inwardly according to the Spirit The Bible note The difference betweene Gods law and mans Mans lawe onely requireth externall and ciuill obedience Gods lawe both externall and internall Who hath fulfilled the lawe Christ is the ende of the lawe for righteousnesse to all that beléeue ¶ That is Christ hath fulfilled the whole lawe therfore whosoeuer beléeueth in him is counted iust before God as well as he had fulfilled the whole Lawe himselfe The Bible note ¶ The ende of the lawe is to iustifie them which obserue it therefore Christ hauing fulfilled it for vs is made our Iustice sanctification c. Geneua How the Gentiles were not without a lawe Whosoeuer hath sinned without lawe c. ¶ It is not to be thought that the Gentiles were altogether without a lawe for they had the lawe of nature but not the lawe written which we call the Ten commaundements therefore they cannot excuse themselues from sinne Sir I. Cheeke How the lawe maketh all men sinners Whatsoeuer the lawe saith it saith it to them which are vnder the lawe c. ¶ In this place the lawe is taken for all the holy scripture as it appeareth by these places testimonies that be alledged héere before wherby it is made euident plain that all men without exception are sinners Sir I. Cheeke ¶ The lawe doth not make vs guiltie but doth declare that we are guiltie before God and deserue condemnation Geneua How the lawe maketh vs to hate God In the faith which we haue in Christ finde we mercie life fauour and peace in the lawe we finde death damnation and wrath moreouer the cursse and vengeance of God vpon vs. And it that is to say the lawe is called of Paule the ministration of death and damnation In the lawe we are proued to be the enimies of God and that we hate him For how can we be at peace with God and loue him seeing we are conceiued and born vnder the power of the diuell and are his possession and kingdome his captiues bondmen led at his will and he holdeth our harts so that it is impossible for a man to fulfill the lawe of his owne strength and power séeing that we are by birth and nature the heires of eternall damnation c. Tind in his booke named the wicked Mammon fol. 6. How the lawe is spirituall The lawe is spirituall ¶ The lawe is called spirituall because that it requireth the spirit that is to say the righteousnes and holinesse of the heart and not the outward workes onely How we dye to the lawe For I through the lawe am dead to the law ¶ The law that terrifieth the conscience bringeth vs to Christ and he onely causeth vs to dye to the law indéed because y◠by making vs righteous he taketh away from vs the terrour of conscience and by sanctifieng vs causeth the mortifieng of lusts in vs that it cannot take such occasion to sinne by the restrint which the lawe maketh as it did before Rom. 7. 10. 11. ¶ For I through the lawe am dead to the lawe that is by the lawe of libertie and grace graunted in Christ I am deliuered from the lawe of bondage ministred by Moses and from the burthen and cursse thereof Tindale To dye in the defence of the lawe If we do praise saith S. Austen the Machabees that with great admiration because they did stoutly stand vnto death for the laws of their country how much more ought we to suffer al things for our baptime for y◠sacraments of the body bloud of Christ. The meaning of these places following Cursed is euery one that continueth not in all things which are written in the booke of the lawe to do them ¶ All the which meaning the things contained in the lawe since no man doth fulfill them it is manifest that no man can be iustified by the words of the lawe No man is iustified before God because saith S. Hierome no man kéepeth the lawe therefore it is said that the beléeuers must be saued by faith onely Moreouer he will shewe that no man canne be iustified by the workes of Moses lawe vnlesse he haue faith which giueth pardon to him that beléeueth in God neither yet he that beléeueth in Christ liueth without a lawe D. Heynes And I say the heire as long as he is a childe c. ¶ While we were yet younglings we had néede of the law as our tutours not that it should alwaies rule vs but so long till we come to mans state and haue the knowledge of Christ which knowledge when we haue we be deliuered from the seruitude of the law for Christs sake not for feare of punishment abstaining from euill but led by the spirit of God we are prepared made fit to fulfill all good works which the lawe commandeth D. Heynes ¶ The Church of Israel was vnder the lawe as the Pupill subiect to his Tutor euen vnto the time of Christ when she waxed strong and then hir pupilship ended Geneua ¶ Looke before where the Lawe is our schoolemaister An Argument of the Lawe If I cannot haue my sinnes forgiuen me except I kéepe and fulfill the lawe then the kéeping of the lawe iustifieth me Aunswere I cannot haue forgiuenesse of my sinnes except I haue sinned Ergo to haue sinned is the forgiuenesse of sinnes Tindale A disputation betweene the Law and the Gospell The Law saith pay thy debt the Gospell saith Christ hath payed it The Lawe saith thou art a sinner dispaire and thou shalt be damned the Gospell saith thy sinnes are forgiuen thée be of good comfort thou shalt be saued The Lawe saith made amends for thy sinnes the Gospell saith Christ hath made it for thée The Law saith the father of heauen is angry with thée the Gospell saith Christ hath pacified him with his bloud The law saith wher is thy righteousnes thy goodnes satisfaction the Gospell saith Christ is thy righteousnesse thy goodnesse and satisfaction The Lawe sayth thou art bound and obliged to me to the diuell and to hell the Gospell saith Christ hath deliuered me from them all Booke of Mar. fol. 1110. The nature and office of the Lawe and Gospell The Lawe sheweth vs our sinnes Ro. 3. 20. The Gospell sheweth vs remedie for Iohn 1. The Lawe sheweth vs our condemnation Ro. 7. The Gospell sheweth vs our redemption Coll. 1. The Lawe is the word of ire Rom. 4.
that they were abused of them Marcus ranne away with another mans wife They powre oyle and water vpon the head of the departed hoping so to redeeme them They said that the life and generation of man consisted in 7. starres that Christ suffered not indéede but was so thought and that there was no resurrection of the flesh Epiph. haeres 34. 35. 36. Irenaeus Aug. li. de haeres MARY How Mary the mother of Christ ought not to be worshipped CHrist saith Epiphanius did forme a fashion himselfe of the Uirgin Mary as of the earth who came downe from heauen and being both God and the word did put on flesh of the Uirgin but not that the Uirgin should be worshipped or that he would make hir a God or that we should offer in hir name For he neither did suffer hir to giue or minister Baptime nor to blesse the Apostles neither did he commaund hir to beare rule in the earth but will haue vs to know that he alone is the sanctification and that she is made worthy of the kingdome of heauen Whence doth this rolling Serpent or Dragon come vnto vs Whence are these lewd and wicked councells renued Let Mary be in honour let the Father the Sonne and the holy Ghost be worshipped let no man worship Mary And by by after Let no man eate of the errour which is of the holy Mary Although it be a goodly trée yet is it not for meate to be eaten of Although Mary be most beautiful holy honourable yet she is not appointed to be worshipped let therfore the error of the deceiued cease For neither is Mary a God neither hath she a body from heauen but of the conception of man woman howbeit disposed according to yâ— promise as yâ— coÌ„ception birth of Isaac was And let no man offer in hir name for he that doth it doth cast away his soule Againe let no man raile against hir nor blaspheme yâ— holy Uirgin God forbid for she was not coupled to man neither after the birth nor before the birth of our Sauiour Againe in yâ— same booke Contra Colicidianos these are also his words Indéed the virgin was a virgin honorable but not giuen to vs to be worshipped but rather she doth worship him yâ— tooke his substaunce of hir that is to say of hir flesh Of the painting of hir Image ¶ Looke Painting Wherein Mary was most blessed ¶ Looke Mother of God Of Mary Magdalens loue ¶ Looke Loue. Of Mary the sister of Lazarus It was that Mary that anoynted the Lord with oyntment ¶ Because the Gospell maketh mention of many Maries héere there is a difference put betwéene this Mary the rest namely that it was the very same which anoynted the Lord. And this is put downe héere by anticipation For the Euangelist declareth this anoynting in the Chapter following Therefore there is a great ignoraunce in them which imagine this Mary the sister of Lazarus to be that infamous woman of whome Luke maketh mention in his 7. Chapter The making mention of the oyntment occasioned this error and also because in both places mention is made of Symon in whose house it was done as though it were not manifest that Christ was oftentimes annointed that in diuers places The sinfull woman of whome Luke speaketh of anoynted Christ in Ierusalem wher she dwelt And Mary of Betany did the like in hir towne And the preter tense anoynted which the Euangelist vseth ought not to be referreâ— to the time in the which the same was done but to the time in which he wrote as if he should sayâ— This is that Mary which afterward powred out hir oyntment for the which cause there arose a murmuring among the Disciples c. Marl. vpon Iohn fol. 376. MARIAGE Who ordeined Mariage and how it is honourable in all estates Concerning Mariage we say that it ordeined of God and honourable in all estates as the holy Scripture teacheth So that whosoeuer hath not the gift of continencie that is to say who that feeleth in himselfe such a naturall desire that he may be drawen to euill thoughts is obliged and bound to marry Theodore de Beza Wedlocke or mariage is a perpetuall ioyning together of one man with one woman instituted of God to bring forth fruit and is ordained to auoid lusts forbidden in the scripture They shall be two in one flesh that is to say to please God the Creator of nature to obaie his ordinaunce in that vocation the man not to despise the womankinde but to honoâ—r and loue hir that euerie man should know his owne vessell as the part and parent of mankinde to defend hir to helpe hir and to loue hir Both bringing foorth children teaching them the true knowledge of God that this knowledge of God might be set foorth more plenteously and be conserued vpon earth For this cause also ought wedlocke to be vsed that when men be departed from this societie euery mans dutie is for himselfe gone to leaue after him by iust wedlocke other worshippers of God in his place vpon earth For this intent Abraham Isaac and many ancient olde holy Bishops desired to haue children that they might leaue after them the faithfull kéepers of the heauenly doctrine Mâ—laâ—ctâ—on Matrimonie or wedlocke is a state or a degrée ordeined of God and an office wherein the husband serueth the wife the wife the husband It was ordeined for a remedie to increase the world and for the man to helpe the woman the woman the man with all loue and kindnesse not to signifie any promise that euer I haue heard or read off in the scripture Therefore ought it not to be called a Sacrament It hath a promise that we sinne not in that state if a man receiue his wife as a gifte giuen him of God and the wife hir husband like wise as all manner of meates and drinkes haue a promise that we sinne not if we vse them measurably with thanks-giuing It they cal Matrimonie a Sacrament because the scripture vseth the similitude of matrimonie to expresse the mariage or wedlocke yâ— is betwéene vs and Christ for as a woman though she be neuer so poore yet when she is maried is as rich as hir husband euen so we when we repent beleeue the promises of God in Christ though we be neuer so poore sinners yet are as rich as Christ all his merits are ours with all that he hath If for that cause they call it a Sacrament so will I mustard seed â—euen a net keyes bread wine a thousand other things which Christ the Prophets and all the Scriptureâ— is to expresse the kingdome of heauen and Gods word withall They praise wedlocke with their mouth and say it is an holy thing as it is verely but had leuer be sanctified with an whore then to come within the sanctuary Tindale fol. 144. How eurry man is commaunded to marry that hath not the gift of
congregation of such pure doctrine and perfect liuing that he made all that professed Christ to followe his example To be short philo the eloquentest writer of yâ— Iews perceiuing the first congregation of Alexandria yet to perseuer in the Iewish religion wrote a booke of their conuersation as it were in the praise of his Nation and as Luke sheweth how all thinges were common amonge the beléeuers at Hierusalem So did he put in writing al that euer he sée done at Alexandria during the time that Marke there taught preached He died in the eight yeare of Neros reigne was buried at Alexandria In whose place succéeded Aniamis Erasmus Of the martirdome of this Euangelist This Marke was the first Bishop of Alexandria and preached the Gospell in Aegypt and there drawne with ropes vnto the fire was burned and afterward buried in a place called there Bucolus vnder the raigne of Traianus the Emperour Booke of Mar. fol. 52. What the Marke in the right hand signifieth And made all c. to receiue a marke in their right hand and in their forehead c. ¶ Wherby he meaning the Pope renounseth Christ for as faith the word the Sacraments are yâ— christians markes so this Antechrist will accept none but such as will approue his doctrine so that it is not inough to confesse Christ beléeue the Scriptures but a man must subscribe to yâ— popes doctrine Moreouer their chrismatories greasings vowes othes shauings are signes of this marke Insomuch yâ— no nation was excepted yâ— had not many of these marked beasts Ge. Markes to know the false Apostles by There are two markes to know the false Apostles by The one is when they leaue Christ serue their bellies the other when they regard not the holy Scriptures preach lyes and their owne fantasies as S. Paule saith they serue not Christ but their owne bellies and with swéete and flattering words deceiue the hearts of the innocents Rom. 6. 18. MARS STRETE What Mars strete is PAule stoode in the middest of Mars strete ¶ This was a place so called as you woulde saye Mars hill where the Iudges sat which were called Areopagitae vpon weightie affaires which in olde time arrained Socrates and afterward condempned him of impietie Theo. Beza MARTIR What maketh a Martir IT is not the death but the cause of the death that maketh a Martir Saint Austen saith Tres erant in cruce c. There were three hanged on the crosse The iust was the Sauiour the second to be saued the third to be dampned The paine of all thrée was one but the cause was diuerse Iewel fol. 30. It is no hard matter by words to testifie the truth But those testimonies are most weightie which are sealed with bloud and with death Howbeit this is to be knowne as Augustine putteth vs in minde that the paines and punishmentes or death make not martirs but the cause For otherwise manye suffer many gréeuous things which yet are not martirs for the same Augustine to Bonifacius of the correction of the Donatists and in many other places testifieth that there were in his time Circumcelliones a furious kinde of men which if they coulde finde none that would kill them oftentimes threw themselues downe headlong and killed themselues These men saith hée are not to be counted for martirs Wherefore there séeme to be thrée things required to cause a man to be a martir First that the doctrine which he defendeth be true and agréeable with the holy Scriptures The second is that there be ioyned integritie and innocencie of lyfe that he not onely by his death but also by his lyfe and manners doe edifie the Church The third is that they séeke not to dye for boasting sake or desire of name or fame c. Pet. Mar. vpon the Rom. fo 233. How Martirs ought not to be worshipped Cyrillus in his sixt booke Contra Iulianum sayth We neyther say that the holy Martirs are Gods neither are we wont to worship them but rather we doe honour them with laudes and praises because they did stoutly fight for the truth yâ— they might keepe the sinceritie of faith MASSE How the Masse as they call it was vsed at the first FIrst they sayd Confiteor and acknowledged themselues to be sinners And then the Priest prayed in generall for all estates and degrees and for increase of grace and in especially if neede required Unto which prayers the people harkened and sayd Amen And then the Gospell and glad tidings of sorgiuenesse of sinnes was preached to stirre our faith and then the Sacrament was ministred for the confirmation of yâ— faith of the Gospell and of the testament made betweene God and vs of â—orgiuenesse of sinnes in Christs bloud for our repentance and faith As ye sée how after all bargaines there is a signe thereof made eyther clapping of hands or bowing a pennie or a grote or a peece of golde or giuing some earnest And as I shewed you after a truse made they slewe beasts for a confirmation And then men departed euerye man to his businesse full certified that their sinnes were forgiuen and armed with the remembraunce of Christs passion death for yâ— mortifieng of the flesh all the day after And in all these was neither the Sacrament neither other ceremonies of the Masse Image seruice to God holy déeds to make satisfaction for our sinnes or to purchase such worldly things as the Gospell teacheth vs to despise And now compare this vse of the Masse to ours sée whether yâ— Masse be not become yâ— most damnable Idolatry Image seruice that euer was in the world Tindale fol. 427. How the Popish Masse is falsified vpon S. Iames. The Papists doe bragge that S. Iames did vse their manner of Masse at Hierusalem S. Marke at Alexandria and S. Peter at Antioch But they haue no historie touching this matter worthy Though they vsed yâ— Lords supper as Christ our Maister did and as Paule also at Corinth yet they did not vse it as the péeuish Papists doe now the Masse That Ignatius Policarpus Ireneus make mention of is not like the popish Masse They confesse yâ— Basilius Magnus Hierome Ambrose vsed an other order in the administration of the Lords supper then is now vsed and that diuerse haue vsed diuerse fashions therin by their owne words Therefore it is manifest that this kinde of Massing is not the ordinance of Christ but inueÌ„ted by mans wit and pollicie without the word of God Thus saith the prechers of the Gospell at Basil. Bibliander S. Gregory saith that the Apostles had no peculiar manner in celebrating the Masse but that they only sayd yâ— Lords praier whose words be these The manner of the Apostles was yâ— onely at the saieng of the Lords praier they consecrated the sacrament D. Barnes fol. 356. By whom the Popish Masse was patched Who so list to know the often alterations and chaunges of
to suffer anie thing then they will bée lyke vnto the wicked finally they are such which doe not resist euill but doe ouercome euill 〈…〉 dooing that which is good Marl. fol. 77. How the meeke shall pssesse the earth Blessed are the méeke for they shall possesse the earth ¶ By the earth vnderstand all that we possesse in this worlde which all God will keepe for vs if wée bée soft and méeke And whatsoeuer 〈…〉 arise yet if we will be patient and abide the end will goâ— on our side As it is written in the Psalme 37. 9. The wicked shall bée wéeded out but they that abide the Lords leasure shall inherit the land And againe within a while the wicked shall be gone thou shalt see his place where he was and he shall be away but the meeke shall inherite the earth Euen as Be still and haue thy wilt of a little medling commeth great 〈…〉 for a patient man shall weare out all his enâ—mied Tindale fo 210. How that God doth guide the Meeke in iudgement Dirigit mansuâ—tos in iudicio docebit mitos viaâ— suas Them that bée méeke shall be guide in iudgement and such as be gentle them shal he teach his waies ¶ To guide yâ— méeke in iudgement is not meant onely to be their helpe onely when they shall come before the Iudges of this world but to guide them in iudgement iâ— héere meant to make them through his grace knowledge of his law to liue orderly vprightly in all their doings with right iudgement true discerning of vertue froÌ„ vice This great gift doth God of his gratious goodnes giue vnto men that be sinners but yet saith the Prophet not to all manner of sinners but onely to those yâ— be méeke gentle Vniuersa via Domini misericordia veritas requirentibus testamentum eius testimonia eius All the wayes of the Lord are mercie truth but yet sayth the Prophet Requirentibus testamentum eius testimonia eius Unto such as kéepe his couenaunt and testimonies To the sturdy rebellious sinners Via Dominni odor mortis fuit The wayes of yâ— Lord is a deadly sauour and a pestilent stinke which neuerthelesse of themselues and namely to all good men are Odor vitae the sweete odour of life So that to the wicked the wayes of the Lorde his commaundements are the occasion of their great damnation but vnto the méeke and such as feare the Lord they are light vnto life ouerlasting through the mercie and truth graunted vnto vs in and by Iesus Christ our Lord. Riâ— Turn MELCHISEDECH How he is a figure of Christ. WIthout Father without Mother without kinne c. ¶ So called because that Moses maketh no mention of his parents kinsfolkes but as he had bene sodeinly sent of God into the world to be a figure of Christ or euerlasting Priest and shortly taken out of the worlde againe So Christ as touching his humanitie had no Father and concerning his diuinitie had no mother Geneua ¶ It is sayd that Melchisedech is without father mother because that no mention at all in Scriptures is made of his parents nor yet of his genealogie And thus doth the Scripture declare yâ— he is a liuely figure of Christ which as touching his Godbead is without mother being begotten of his father without all beginnings and as touching his manhood is without father being conceiued by the mighty operation of the holy Ghost Sir I. Cheeke How Melchisedech and Sem is one person Lyra sayth that Melchisedech was the same person which in Scripture is called Sem the first son of Noâ— And S. Paule Heb. 7. saith that Melchisedech was without father without mother without kinne and hath neither beginning of his dayes nor yet end of his lyfe So that by this it should séeme Melchisedech Sem not to be one person To this aunswere is made on this wise that the Apostle reporteth Melchisedech to be without father mother because the Scripture maketh no mention of them not that he was without parents kinsfolks c. For although yâ— Scripture make mention of yâ— father mother of Sem and of his Genelogie yet it is not vnder the name of Melchisedech but vnder the name of Sem. And so is yâ— Apostle to be vnderstood that vnder the name of Melchisedech no mentton is made in the Scripture of his father and mother Lyra. The meaning of Saint Paule in making mention of Melchisedech Saint Paule writing to the Hebrewes goeth about to disswade them from the vaine confidence they had in the sacrifices and ceremonies of Moses lawe to perswade them to put their trust in that onely sacrifice that Christ had offered himselfe once for all And least they shoulde reiect his doctrine as hauing no ground in holy Scriptures he putteth them in minde of Melchisedech who was a figure of Christ and of his Priesthoode which was also a figure of Christs Priesthoode First he was a figure of Christ saith Saint Paule in that he was called Melchisedech which is by interpretation the king of righteousnesse the king of Salem which is the king of peace And in that hée was a Priest of the most high God and hath neither beginning nor ende of dayes noted in holy histories his Priesthoode séemed to be an euerlasting Priesthood and therfore saith Saint Paule he is likened to the sonne of God that is euerlasting and hath an euerlasting Priesthoode and is alwaie able to saue them that séeke saluation at his handes because he lyueth euer to make intercession for vs. This is the minde of Paule And not that Melchisedech was a figure of Christ and of his Priesthood in that he vsed to offer to God a sacrifice of bread and wine c. Crowley How Melchisedech is brought in of the Papists to mainteine the sacrifice of the Masse Melchisedech say they was a figure of Christ for hée was yâ— Priest of the highest And as Dauid saith Christ is an eternal Priest after the order of Melchisedech and therefore he offered bread and wine vndoubtedly Melchisedech was a figure of Christ but Saint Paule manifestlye declareth in what thinges he was the figure of Christ. In the rehearsing of the honours and dignitie of Melchisedech which is that he was an eternall Priest and king of peace and righteousnesse There is not one word of bread and wine They cannot finde in the booke of Genesis that Melchisedech did sacrifice vnto God but that he offered bread and wine to Abraham for sustenaunce of his people as Christ offered to vs his worde Melchisedech brought bread and wine and Abraham paide him tithe Christ after the same sorte gaue vs the Sacrament of his bodye and bloude but he did not offer it to God The Scripture sheweth forth Melchisedech vnder the figure of an eternall and onely Priest But the Papists appoint other Priests to bée Christs Uicars after his ascention into
But if they will teach you things of their owne then heare them not then dde it not For certainly such men séeke their owne and not the things that pertaine to Christ Iesu. ¶ The Chaire of the which our Sauiour Christ maketh mention héere doth not signifie the authoritie of Moses which the Scribes abused but it signifieth the place out of the which they purely red and interpreted the law of Moses ¶ To sit in Mosâ—s chaire is nothing els then to shewe out of the Lawe of God how men ought to liue And although it be not certaine out of what place they didde speake or preach yet notwithstanding their coniectures is probable which referre it to the Pulpet which Esdras made to haue the Laws taught in He therefore sitteth in Moses Chaire which preacheth not of his â—wne braine but by the authoritie and word of God Marl. vpon Math. fol. 521. ¶ So long as the Scribes safe in Moses seate and continued in the pure and simple interpretation of the Lawe teaching those things which the Lord had commaunded and taught in the name of God For Saint Austen very well and according to the minde of Christ expoundeth that the Scribes sitting vpon Moses seate taught the Lawe of God and that therefore the shéepe ought to heare the shepheards by them as by hirelings To the which words he addeth by and by saieng God therefore teacheth by them But if they goe about to teach theyr owne inuentions neither heare them nor follow them To the which sentence agréeth that which the same Father hath in his fourth booke De doctrina Christiana saieng Because the good and faithfull do not heare euery man but obediently heare God himselfe therefore they are heard profitably which also lyue not profitably Therefore the seate not of the Scribes but of Moses constrained them to teach that which was good For in their life they did what them lust but the seate being none of theirs suffered them not to teach what they lusted Marl. vpon Math. fol. 522. ¶ We ought to haue an eye most especially vnto the doctrine of the Preachers whether they sit in Christs chaire or not that is to say whether they teach Christs doctrine or not for by their doctrine we shall be either iustified or condemned and not by their liuing Sir I. Cheeke How Moses did eate the body of Christ ¶ Looke Manna How this place is vnderstood And Moses wrote this Lawe ¶ Before Moses time the doctrine which contained the manner of seruing God was not put in writing but onely deliuered by word of mouth by the fathers to theyr children from one generation to another The Bible note How we are sent to Moses and the Prophets They haue Moses and the Prophets let them heare them ¶ We are bidden to beléeue Moses and the Prophets and not the dead and if we will néedes heare the dead speake Christ ought to be sufficient for vs which being reuiued taught none other doctrine but that which he had taught in his time that is to say Moses and the Prophets Sir I. Cheeke ¶ Which declareth that it is too late to be instructed by the dead if in their life time they cannot profite by the liuely word of God as faith commeth by Gods word so is it maintained by the same So that neither we ought to looke for Angells from heauen or the dead to confirme vs there by onely the word of God is sufficient to life euerlasting Geneua Why Moses was bid to put off his shooes Put off thy shooes from thy feete ¶ Moses could not be suffered to talke with God afore he didde put off his shooes whereby we vnderstande that wée must put awaye all fleshly and carnall lusts and so approach vnto God in faith purenesse of heart Let them héere which will not touche holye things with theyr bare hands without gloues learne of the Angell of the Lorde what they ought for to doe in such things Of Moses death and buriall which maketh against reliques We read of Moses the seruaunt of the Lorde that hée died in the lande of Moab and the Angell of the Lord buryed him in a valley but no man knoweth of his Sepulcher vnto this daye which thing was of purpose by the prouidence of God appointed so that the Iewes might haue no occasion thereby to comâ—nitte Idolatry But if the translating of dead bones had bene either for the glorye of God or commoditie of man the reliques of such a one as Moses was should not haue bene hidden For doubtlesse of all Prophets he was the greatest by the testimonie of God himselfe who called him faithfull in all his house to whom he spake mouth to mouth by vision and not in darke wordes and yet was not his body shrined nor his bones carried in procession nor anye Chappell erected for him Indeed the Diuell did attempt no lesse then to make it matter of superstition for we read that there was a strife betwixt him and Michael about Moses body but the Angell of the Lorde withstood him I. Calfehill MOTHER OF GOD. Wherein Mary the mother of God was most blessed TO be the childe of God is a great deale greater grace then to be the mother of God which Saint Austen proueth thus Beatior â—rgo Maria c. Mary was more blessed or full of grace in that the receiued the faith of Christ then in that she conceiued the flesh of Christ. Motherly kinred coulde haue done Mary no good vnlesse she had borne Christ more blessed in hir heart then shée bare him in hir flesh Againe he sayth Master mea quam c. My mother whom ye haue called blessed therefore is blessed because she hath kept the word of God not because the word in hir was made flesh How mother is taken for grandmother He put downe Miacha his mother ¶ Mother for grandmother As Dauid is oftentimes called father of them of whom he was grandfather And as Zephora Moses wife calleth Raguel father which yet was hir grandfather How the Church is called our mother Forsake not thy mothers teaching ¶ That is of the Church wherein the faithfull are begotten by the incorruptible séede of Gods word Geneua MOVNTAINES How Mountaines heere doe signifie Scriptures LEt them that be in Iewry flye then to the mountaines ¶ That is to say let them that be in Christs profession flye to the scriptures the scriptures of the Apostles and Prophets be the mountaines c Our Lord knowing that there should be such confusion in the last daies therfore commaundeth that Christen men yâ— beléeue in Christ willing to haue an assurance of the true faith shuld haue recourse to nothing els but vnto the scriptures Otherwise if they haue regard vnto any other thing they shal be offendâ—d and perish not vnderstanding what is the true Church and by meanes héereof they shall fall in abhomination of desolation Iewel fo 722. ¶ S.
Antichrist after Iohn Wickleues time did so spitâ—fully persecute the veritie of Christ in England as did Philip Ripingdon made then of a false Brother and periured Christian Bishoppe of Lincolne The Graund Captaine of this madde muster is the proude Bishoppe of Rome the preposterous Uicar of the Lambe and the vnworthie successour of Peter in that he hath not yet put vp his sword Of the same sort also are all those cruell Princes and vnmercifull Magistrates that applyeth their authorities powers and officers vnto the same mischiefe Such deceiptfull rauenous and abhominable bloudshedders the merciful Lord abhorreth euermore Of this number was Pharao and Herode with innumerable Tyrants since which to rehearse in order were too long I. â—ale Murder first committed Cain was the first murderer of man for he slewe and murdered his owne brother Abel And why slewe he him Saint Iohn maketh aunswere in his first Epistle the thirde Chapter Because saith he his owne workes were euill and his brothers good Lanquet MVSICKE The first inuenter of Musicke TVbal the sonne of Lamech by his wife Ada inuented the science of Musick by the stroke and noise of hammers of his brother Tubalkain which was a Smith Lanquet How farre Musicke is sufferable in holy assemblies Praise the Lord vpon the harpe c. ¶ There is no doubt but that in this verse he expresseth the vehemencie earnestnesse of his affection in praising God when he will yâ— Musicall instruments shuld be applied to that vse For he wold haue nothing by the faithfull that may kindle theiâ— minds senses to set out the praises of God For although Gods glory be not properly settâ— foorth but by plaine vtterance of speach yet is it not for naught that he hath added these helpes wherewith the faithfull are woont to stirre vp themselues specially seeing he spake to the people of olde time For there is a difference to be helde that we drawe not to our selues without respect whatsoeuer was commaunded the Iewes in olde time And I anâ— out of deubt for my parte that the plaieng of Cymballes singing to the Harpe and Uiall and all the whole order of Musicke whereof mention is made oftentimes in the Psalmes was a part of the lawe of schooling I meane of the solempne furniture of the Temple For at this daye if the faithfull cheere vp themselues with instruments of Musicke I saye their purpose ought to be not to seuer their mirth from the praises of God But when they haunt their holy assemblies I think that musicall instruments are no more méet for the setting forth of Gods praises then if a man shall call againe sensing and lampes such other shadowes of the lawe Foolishly therfore haue yâ— Papists borowed this many other things of the Iewes Men yâ— are giuen to outward pomps delight in such noise but God lyketh better the simplicitie which he commendeth to vs by his Apostle For Paule 1 Cor. 14. suffereth not men to praise God in the open congregation of the faithfull but with a knowne tongue Certes the voice of man although it be not vnderstood of all in generall farre exceli all dead instruments What shall we then saye of chauntinge which onelye seedeth the â—ares with a vaine sounde if anye man obiect that musicke auaileth greatly to the stirring vp of mens mindes truely I graunt it doth so howbeit it is alwaies to be â—cared least some corruption should créepe in which might both defile the pure seruice of God and also binde men with superstition Moreouer seeing that the holy Ghost warneth vs expresly of yâ— daunger by the mouth of Saint Paule to procéede further then we haue warrant there I say it is not onely an vnaduised zeale but also a wicked stubburnenesse Caluine Why the Musicall Instruments in olde time were vsed Bring forth the Tabret the merrie Harpe with the Uiall ¶ The Leuites not without cause vsed instruments of Musicke vnder the olde lawe because it was Gods will to traine his people which as yet were tender and childish with such introductions vntill the comming of Christ. But now when the brightnesse of the Gospell hauing chased away the shadow of the lawe betaketh to vs the seruice of God in a plainer sorte we shall do but foolishly and lewdly to counterfeit that thing which the Prophet appointed onely for his owne time whereby it appeareth that the Papists were right Apes in conueieng ouer this thing vnto themselues Caluine What Musicke Saint Austen allowed Augustine in the booke of Confession both confesseth and also is sorie that he had sometimes fallen because he had giuen more autentiue héede vnto the measures and cords of musicke then the words which were vnder them spoken Which thing héereby he proueth to be sinne because measure and singing were brought in for the wordes sake and not wordes for musicke And he so repented him of his fault that he excéedingly allowed the manner of the Church of Alexandria vsed vnder Athanasius For he commaunded the reader that when hée song he shuld but little alter his voice so that he should be like rather vnto one that readeth then to one that singeth Howbeit on the contrarye when he considered how at the beginning of his conuertion he was inwardly moued with these things namely in such sorte that for the zeale of piâ—tie he burst forth into teares for this cause I saye he consented that musicke should be reteyned in the Church but yet in such manner that he sayd he was readie to chaunge his sentenceâ— if a better reason could be assigned And he added that those do sinne deadly as they were wont to speak which giue greater heed to musicke then vnto the word of God to which sentence vndoubtedly Hierome affirmeth as he hath noted vpon the Epistle to the Ephesians Gregory also of Rome in the Sinode of Rome was of the same opinion and both their wordes are written in the Decrées dist 92. in the Chapter Cantantes and in the Chapter In sancta Romana In which place are read in the Glose two verses not indéede so eloquent but yet godly Non vox sed votum non cordula musica sed cor Non clamans sed amans cantat in aure Dei The English Not the voice but the desire not the pleasantnesse of musick But the voice not crieng but louing singeth in the eares of God And in the words of Gregorie this is not slightly to be passed ouer in that he saith Whilest the swéetnesse of the voice is sought for the life is neglected and when wicked manners prouoketh God the people is rauished by the pleasantnesse of the voice Pet. Mar. vpon Iudic. fol. 103. ¶ Looke more in Singing Naaman How Naaman was iustified by faith NAaman the Sirian was no doubt a good and godly man had a religious reuerent opinion of God And although he was a Gentile and belonged not to the kingdome of Moses which then flourished yet notwithstanding his
of Godâ— whom hée defended and auoided as Socrates saith in this clause The mother or bearing God as a bugge or fraieng Ghost yet he proceeded in spite and being called to the counsell of Ephesus hée denied that Christ was God and séeing that there rose greate sturre thereof hée séemed to repent but the Councell deposed and banished him into Oasis GOD winking not at his impietie but plagued diuersly him froÌ„ aboue his tongue was eaten vp of wormes and so he died Socra li. 7. chap. 22. 23. 29. Euag. li. 1. chap. 2. 3. 7. NEVV What it is to be new THat is knowne to be new which neither euer was before nor hath bene yet séene or heard of but now beginning and commeth to light first And therfore Salomon saith that ther is nothing vnder the Sunne that is new nor that it can be sayde loe that is new for that it hath gone and ben before in times past Indéede a thing seemeth to bée new when it hath bene in times past and is now corrupted and perished either by time abuse or negligence of men by restoring againe is renued not that it beginneth now first to bée but rather to be the same which it was before And in vâ—rie déede it is nothing lesse then new For it is one thing to make a thing new and to renue a thing which was made long agoe They be sayde to make new things which doe inâ—titute new things before vnused and vnknowne and they are sayde to renewe which doe restore things decaied vnto their olde estate and vse So the lawe was new which was giuen by Moses to be kept of the Israelites when it was first set forth in the mount Sina And the Gospell of Christ was new when it was first declared in the worlde by the Apostles But the lawe was now new when by the care of godly kinges it was restored and renued after that it hadde bene once corrupt The histories of the kings Asa Hezechias and of Iosias bée well knowne Neither was the doctrine of the Prophets new when they did rebuke the corruptnesse of the lawish religion and requireth the right and true obseruation of Gods lawe although it séemed neuer so new and straunge Muse. fo 361. By whose fault the doctrine of Christ seemeth now new to the Papists What time as the booke of the lawe was found in the dayes of king Iosias in the secret corner of the temple and was exhibited vnto the king himselfe it might haue séemed some newe thing vnto them which had liued a great while without lawe where indâ—ed nothing ought to haue béen more vsed or knowne to the people but through whose fault was it Was it not the fault of their a 〈…〉 itors which woulde no longer heare the wordes of that booke I meane the kinges and Priests which leauing the sermons of the lawe followed the ceremonies of the Gentiles Compare héere with all those things which are betided vs. Hath not the holy Bible bene hidden and cast into corners these many ages vâ—knowne to the multitude of the vnfaithfull yea too many of the pastors also in this our age what time it is translated into all languages well néere set foorth commonly to be read is it anye otherwise taken of yâ— superstitious Papists then if there were some new vnknowne doctrine thrust into the Churches You might haue fouÌ„d in times past in the Poperie a number of Massing Priests pastours which had neuer as much as seene yâ— holy Bible came not this through fault of our aunceâ—ors would God the heads Princes of christen people would knowledge it say with Iosias Go aske counsell of the Lord for vs and for our people for the Lords anger is greate ouer vs because our Fathers hearde not the wordes of this booke and that they woulde not onely acknowledge their fault but also with a godly holy endeuour renue and set vp againe the decaied religion according vnto yâ— Lords word and in so doing they shuld turne away the Lords wrath from themselues and from their people c. Muse. fo 362. A declaration of the olde and new Testament New Testament is as much to say as a new couenant The olde Testament is an olde temporall couenaunt made betwéene God and the carnall children of Abraham Isaac and Iacob otherwise called Israel vpon the déedes and obseruing of a temporall lawe where the rewarde of kéeping is temporall life and prosperitie in the land of Canaan and the breaking is reward with temporall death and punishment But the newe testament is an euerlasting couenaunt made vnto the chrildren of God through faith in Christ vpon the seruing of Christ. Where eternall lyfe is promised to all that beléeue and death to all that are vnbeléeuing My déeds if I kéepe the lawe are rewarded with the temporall promises of this life But I beleeue in Christ Christs déeds hath purchased for me the eternal promise of euerlasting life If I commit nothing worthy of death I deserue for my reward that no man kil meâ— If I hurt no maÌ„ I am worthy that no man hurt me If I helpe my neighbour I am worthy he helpe me againe So that with outwarde works with which I serue other men I deserue that other meÌ„ doe like to me in this world and they extend no farther But Christs déeds extend to life euerlasting vnto all that beléeue c. Tindal in his Pro. to the new Test. How they called Christs doctrine new doctrine What new doctrine is this ¶ They blasphemed which did call the doctrine a new doctrine for Christ did onelye by himselfe speake those things which before he had spoken by the Prophets Sir I. Cheeke ¶ It was then nâ—w and now after fiftéene hundred and seauen and thirtie yeares is yet new when will it then bée olde Tindale ¶ They referre the miracle to the kinde of doctrine and so meruaile at it as a new and straunge thing and doe not consider the power of Christ who is the authour of the one and the other Geneua NICHOLAS Of the heresie that sprang vp by the occasion of this man NIcholas one of the seauen deacons is by S. Iohn abhorred Apoc. 2. 6. He was accused of gelousie ouer his wife to cléere himselfe of this crime he brought forth his wife and bid marry her who would This fact of his is excused by Eusebius His followers by occasion héereof doe practise their wandring lust without respect of wife or maide Euseb. Eccl. hist. li. 3. chap. 26. How this Nicholas the Deacon is excused When the Church was yet springing as Eusebius testifieth in his 3. booke of his history the. 26. chapter the Nicholaites did openly and manifestly commit fornication and layde the custome of their wicked crime to Nicholas the deacon although Clemens Bishop of Alexandria in Stromatis no excuse Nicholas for he saith that he neuer thought or taught any such thing But hauing a faire woman to
keyes of heauen what thing that thou binde on earth the same shall bée bound in heuen what thing soeuer thou shalt loose vpon earth shall be loosed in heauen also And to him after his resurrection doth Christ say Feede my shéepe And albeit he gaue equall power vnto all his Apostles after his resurrection and saith Lyke as my father sent me doe I also sende you take you the Holy Ghost If you shall retaine to any man his sinnes they shall be retained if you shall remitte to any man his sinnes to him they shall bée remitted Neuerthelesse because hée woulde declare vnitie he ordeined by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was endued with equall partaking both of honour and authoritie or power but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cipriane in a treatise called De simplicitate prelatorum where you may sée that Christ made all the Apostles of equall honour and like authoritie notwithstanding because he would testifie the vnitie of his Church or congregation he spake it as it were alonely to Peter when he sayd feede my shéepe and I shall giue thée Peter the keyes of heauen but in so saieng though the words séeme spoken to Peter onlye yet they were spoken to him in that he susteined the generall person of all the Church béeing as it were a common speaker for the same So that in speaking to him Christ spake vnto al other the Apostles vnto whom he gaue all the same authoritie that he gaue to Peter as you may sée both in the words of Cipriane and also the same is cléerely shewed of Saint Augustine in diuerse places but no where more plainly then in a treatise called De agone Christiano Lambart in the booke of Mar. fol. 1278. These words of Christ Louest thou me Féed my shéepe WheÌ„ they are spokeÌ„ to Peter they are spokeÌ„ to al priests ministers He addeth further and sayth Therefore wretched men while in Peter they vnderstood not Christ that is the Rocke while they will not beléeue that the keies of the kingdome of heauen are giuen not to Peter alone but vnto the church they haue quite lost the keies out of their hands Peter when he receiued the keies signified the holy Church August in Iohn Tract 50. So sayth Saint Basil Christ sayd to Peter Louest thou me Féede my shéepe in lyke sort vnto all Pastors and Doctors he gaue the same power a token whereof is this that al others bind loose equally as wel as hée Basil. in vita selâ— taria cha 23. Saint Ambrose sayth Our Lord sayd to Peter Féede my shéepe which shéepe and flocke not onely blessed Peter then receiued but he receiued the same together with vs and all wâ—e haue receiued together with him Christ saith S. Cipriane gaue vnto his Apostles like equal power Cipriane de sim. pâ—ela Saint Bede sayth The power of binding and loosing notwithstanding it séeme to be giuen onely to Peter yet without all doubt we must vnderstand that it was giuen also to the rest of the Apostles Bede in Homil. in Euangel Quem me dicunt If we speake that Peter spake we are made Peter and vnto vs it shall be sayd thou art Peter for he is the Rocke that is the Disciple of Christ. Againe he that is bound with the bandes of his owne sinne bindeth and looseth in vaine How Peter was neuer at Rome The mainteiners of the Popish kingdome do holde an opinion that Peter came to Rome the second yeare of Claudius the Emperour and dwelt there 25. yeares by whose preaching Rome was brought to the faith of Christ as both Eusebius and Saint Hierome hath written say they To this it is aunswered thus Plaine it is that Christ suffered vppon the Crosse the. 18. yeare of Tiberius the Emperour who reigned 23. yeares After him succéeded Gaius reigned foure yeares then followed after Claudius Nowe then if Peter came to Rome the second yeare of Claudius it must néedes be graunted that Peter came to Rome within a. 11. yeares after Christes death Againe on the other side it is plaine by the wordes of holy Scripture that Paule was not onely not conuerted to the fayth when Christ suffered vpon the Crosse but it appeareth also that hée was not conuerted when Steuen was stoned for the Scripture is plaine that he kept their Garmentes which stoned Steuen to death This being so Paule himselfe writeth to the Galathians that he came to Hierusalem 17. yeares after he was conuerted and that then he founde Peter there which was at the least 18. yers after the death of Christ. TheÌ„ if Peter wer yet at Hierusalem 18. yeares after Christ howe can it bée that he came to Rome the second yeare of Claudius which as they say was the. 11. yeare after Christs death Furthermore Peter was at Hierusalem not onely 18. yeares after the death of Christ but the same time also was he sent to preach the Gospell not to the Romanes but to the Iewes And it is to be beléeued that he preched the Gospell among the Iewes For when Paule wrote to the Romanes and saluted a greate manye there by name it is thought he would haue saluted Peter also if hée had then bene the chiefe Bishop there Wherefore it is a verie false lye that the Papists historiograpers doe write that Peter was first Pope of Rome and died there Bar. Ochâ—â—e Saint Hierome vpon the Epistle to the Romanes sayth that he hath read in certeine olde bookes that at the sending of this Epistle Narcissus whome with his family Paule saluteth was then the Senior of the congregation at Rome Ergo not Peter Iohn Bale in the pageant of popes fol. 9. Of the shadow of Peter That at the least way the shaowe of Peter when he came by might shadowe some of them ¶ God at the first publishing of his Gospell wrought wonders by these thinges that seemed trifles to the world which things as they were done for a time so now the lyke must not be looked for The Bible note How Peter is but a figure of the Church To thée will I giue the keyes of heauen ¶ To this Saint Austen saith that if Peter there had not bene the figure of the Church the Lorde had not sayde vnto him To thée will I giue the keies of the kingdome of Heauen The which if Peter receiued them not the Church hath them not if the Church hath them then Peter hath them not Philpot in the booke of Mar. PHARAO Whereof the word Pharao is deriued AMbrose writeth that the name of Pharao was not a proper name but rather a surname of al yâ— kings of Aegipt for at yâ— time they wer al called Pharaos as afterward they wer called Ptolomei when the Macedonians were the chiefe Lordes ouer all
the winde doth signifie a man inconstant As in Math. 11. 7. and Luke 7. 24. Geneua What is meant by the brused Rede A brused Réede shall he not breake c. ¶ By the brused Réede and smoking flaxe the aduersaries of Christ the Scribes and Pharesâ—es are vnderstoode whose power is likened vnto a brused Râ—ede and their furâ—e wherwith they persecuted the innocent vnto smoking flaxe so that it had bene as easie for Christ to haue destroyed them as it is to breake a sunder a brused Réede or to quench smoking flaxe Some suppose that the same should be vnderstoode of the Publicans and sinners whom he did not contemne nor despise but mercifully called them vnto him Sir I. Cheeke A brused Réede c. ¶ That is he will beare with them that is infirme and weake Geneua READING What profit commeth of reading holy Scripture AVgustine sayth Reading cléereth and purgeth all things who will euer be with God must euermore pray and read Aug. de tâ—mpor sermo â— If we either read not the Scriptures our selues or bée not desirous to heare other read them then are our 〈…〉 dictnes turned into wou 〈…〉 and then where we might haue had remedy we shall haue iudgement Aug. Ser. 55. Heare me ye men of the world get ye the Bible that most wholesome remedy for the soule if ye will nothing else yet at the least get the new testament S. Paules Epistles the Acts that may be your continuall and earnest teachers Chrâ— vpon the Coll. in hâ— 9. Homâ—â— Isidore saith saith that reading bringeth great profit to the hearers Tertulian saith when ye come together to the reading of holy Scripture wée féede our faith with these heauenly voyces we raise vp our affiaunce wée fasten our hope And againe he calleth the reading of thâ— scriptures the féeding of our fayth Let one of you take in hand the holy booke let him call his neighbours about him by the heauenly words let him water their mindes and also his owne Chris. in Gen. hom 6. Being at home we may both before and after meat take the holy booke in hand thereof receiue great profit and minister spirituall foode vnto our soules Chris. in Gen. Homi. 10. Would God we would all doe according as it is written Search the Scriptures Origen in Esay Homi. 10. Harken not héereto onely héere in the Church but also at home let the husband with the wife the father with the childe talke together of these matters and both to and fro let them enquire and giue their iudgements and would God they wold begin this good custome Chrisost. in Math. Homil. 78. Looke Scripture REGENERATION What this word Regeneration importeth THis worde Regeneration importeth as much as a man might say new birth As if after that wée were once borne we are borne yet againe And therefore it importeth forthwith a reformation fo the man which is a rising againe from the dead which is wrought in the spirit as the last resurrection shall be wrought in the flesh Pet. Viret Regeneration standeth chiefly in these two points In mortification that is to say a resisting of the rebellious lusts of the flesh and in newnesse of life whereby we continually striue to walke in that purenesse and perfection wherewith we are clad in Baptime How Regeneration is taken in these places following Ye which followed me in the regeneration c. In this worke whereby the world is chaunged renued and regenerate or to ioyne this word with the sentence following and so take regeneration for the day of iudgement when the elect shall in soule and body enioy their inheritaunce to the end that they might know that it is not sufficient to haue begun once Geneua By the washing of the new birth ¶ Baptime is a sure signe of our regeneration which is wrought by the holy Ghost Geneua How this place is vnderstood Except a man be borne of water and spirit ¶ Nichodemus vnderstoode not the opinion concerning regeneration or newe birth of man Therefore our louing and mercifull Sauiour more plainely expoundeth these things which before he spake mystically teaching that to be borne againe is nothing else but to be borne of water and of the spirit and that the same is the true manner of regeneration But all men for the most part by this sentence of our Sauiour Christ vnderstand Baptime and many of them doe héereby make Baptime so necessary that they affirme it impossible for a man to attaine to saluation except he be washed with the water of Baptime so disorderly they include the assuraunce of our saluation vnder the signe when as the whole Scripture attributeth the grace and power of regeneration to the Holye ghost as maye appeare in diuers places of Scripture but specially by these places noted in the margent And as touching this place we ought to vnderstand the same simply of mans regeneration and not of Baptime For the purpose of Christ was to exhort Nichodemus to newnesse of life because he was not capable of the Gospell vntill he was a newe man Therefore this is the simple meaning of this place That it behooueth vs to be born againe that we may be the sonnes of God and also that the Holy ghost is the Author of the second birth Marl. vpon Ioh. fol. 66. REYNES What they signifie YE shall vnderstand that the reynes or kidneyes of a man is that intire part from which springeth chiefely the strength the desire of naturall generation which effect or desire in man because of all other effects it is the most mightiest therfore the Scripture vseth to call the secrets or the priuie thought or effects of a man by the name of the reynes or the kidneyes Insomuch as when the Scripture saith that God knoweth all our harts our thoughts then the Scripture saith Scrutans corda reâ—es Deus God is the searcher of hearts and reynes that is of the most priuie and secret thoughts that be in man R. Tur. Trye out my reynes and my heart ¶ By the heart and reynes will he signifie the delectations and affections of yâ— flesh which let him to follow God As in the Psa. 16. 7. T. M. ¶ My reynes also teach me in the night ¶ God teacheth me continually by secret inspiration Geneua ¶ Examine my reynes and my heaâ—t ¶ My very affections and inward motions of the heart Geneua Thou hast possessed my reynes ¶ Thou hast made me in all parts and therefore most needes know me Geneua Thou art néere in their mouth and farre from their reynes They professe God in mouth and denye him in heart which is héere meant by the reynes Esay 29. 13. Math. 15. 8. Geneua REIOICE Wherefore we should chiefely reioice REioice because your names are written in heuen ¶ Though we should worke miracles and cast foorth diuells yet ought
confusion superstition Idolatry impietie as Babilon the first Monarch was destroid so shal this wicked kingdome of Antichrist haue a miserable ruine though it hée great and séemeth to extend throughout all Europa Geneua And their corps shall lye in the stréets of the great citie which spiritually is called Sodome and Aegypt where our Lord was crucified ¶ Meaning the whole iurisdiction of the Pope which is compared to Sodome and to Aegypt because the true libertie to serue God is taken away from the faithfull and Christ was condemned by Pilate who represented the Romane power which should be enimie to the godly Obiection What impudencie is it to affirme that Christ was crucified at Rome and all the worlde knoweth he suffered death at Hierusalem Aunswere Rome béeing vnderstood for the Regiment c. As is aforesaid the proofe is euidently made that our Sauiour Christ suffered and was crucified at Rome Reasons to proue that Christ suffered at Rome By whom was he condemned was it not by Pilate the deputie or lieuetenant of the Romane Empire c For what cause or crime was he iudged to dye Was it not for treason pretended to be committed against the Romane Empire With what kinds of execution was he put to death Was it not such as was vsuall by the lawes of the Romanes for such hainous offences as were vniustlye layde to his charge Finally was not the place where he suffered within the circuite of the Romane Empire May not then iustly affirme that he was crucified at Rome when by the Romane Iudge he was condemned for a crime against the Romane state executed by a kinde of death appointed by the Romane lawes in a place of the Romane dominion As for the Iewes they had at that time no authoritie to put any man to death as they confesse themselues when Pilatâ— had them take him iudge him according to their owne lawe meaning they shuld decree some light punishment against him they aunswered It is not lawfull for vs to put any man to death he hath defeâ—ued to die As touching to cause although they accused him of blasphemy because he made himselfe the son of God yet could he not be condemned for that because Pilate wild admit no accusation but such as conteined a crime against the Romane lawes And as for the death of the crosse it is manifest to be propeâ— to the Romanes for the Iewes would haue stoned him if they might haue condemned him for blaphemie according to yâ— lawâ— of Moses And that the Angell in that place by no meanes can vnderstand Hierusalem it is manifest by these reasons First that he calleth it the greate Citie which tearme coulde neuer bée spoken of Hierusalem Also vs calleth it Sodoma and Aegypt which was the Sea of the monsterons beast Antichrist which in other places is often called Babylon c. Adde héerevnto that Hierusalem the place where Christ suffered was vtterly destroyed in Saint Iohns time which wrote this reuelation For the second proofe sée the. 13. Chapter of this Reuelation and the. 17. chapter where this euill shapen beast is described with 7. heads 10 hornes Also sée Daniel the 7. Chapter describing the foure beastes especially the fourth beast which all men must confesse to be the Monarch of Rome which is the fourth Monarch The third Argument or proofe is taken out of the 17. chapter verse 9. of this Reuelation Where the Angell expounding to Saint Iohn the mysterie of the beast with seauen heads declareth in verye plaine wordes that the seauen heads do signifie seauen hills wherevpon the woman sitteth which al writers Poets historiers cosmographers with one consent do confesse to be Rome which is builded vpon 7. hills whose names are these Palatinus Capitolinus Auentinus Exquilinus Viminalis Quirinalis Caelius The Poet Virgil describeth Rome with this Periphrasis in his Georgikes Septem quae vna sibi muro circundedit arces Which hath compassed 7. hils within her walls The fourth and last proofe is taken out of the. 17. chapter of this Reuelation the last verse where the Angell expoundeth that the woman which Saint Iohn sawe which was the great whoore Babylon is that great Citie which hath cominion ouer the kings of the earth And what man is so impudent as to saye that anie other Citie in Saint Iohns time had dominion ouer the kings of the earth but Rome How Babylon is proued to bee Rome by the Doctours Ireneus one of the most auncient and autenticall writers that the Church hath in the fift booke of his treatise against all hereliks speking of the sea of Antichrist vpon the last verse vppon the. 13. chap. of this Reuelation where it is said yâ— the number of the beasts name is sixe hundred sixtie and sixe sheweth that the opinion of many in his time was that séeing this name Lateinos which is in English the Latin man or Romane in the numerall Gréeke letters conteineth this number that Antichrist must be sought at Rome his words are these Sed a Lateinos nomen fex centorum sexaginta sex