sinne wherefore hast thou made me such a one If thou be the preseruer of men â—hy shouldest thou condempne me so seeing it lyeth in thée to saue me But a man may well sée that this is not the naturall meaning And such as take it so neuer knewe the intent of the Holy ghost as touching this streine and moreouer they haue ill considered yâ— which is witnessed vnto vs concerning lob how he was patient howsoeuer the world went with him What is it then that Iob ment It is as if he should say Well I confesse my fault and I cannot escape the iudgement of God why so He is the kéeper of men But this word Keeper hath bene misconstrued for men haue taken it for a preseruer of mankind for one that shieldeth them vnder his protection It is certaine that as yâ— Gréeke Translater also hath well marked which thing he is commonly wont to doe Iob ment to say that God wayteth vpon vs that he watcheth vs and that he knoweth all as if a man should watch one to spye and marke all that euer he doeth and saith We sée then in what sence Iob applyeth this title vnto God that is The kéeper of men Cal. vpon Iob. fol. 135. KILL How the intent to kill is worse then the slaughter it selfe BUt ye goe about to kill me c. ¶ We are taught by this place that the minde and purpose to do any work is accounted for the worke it selfe Yea if thou consider well the intent to doe any euill thing is worse then the worke it selfe and the intent to doe any good worke is better then the worke it selfe Better is the desire to doe good to those that are in misery then the Almes déede it selfe And the intent to kill is worse then the murther it selfe The Almes déede may be so done that it may displease God concerning the which reade the 5. of Mathew verse 42. A murderous déede may be so done that it may please God as may appeare in the Leuiticus in Phinehes in Iehu and so refused that God may be displeased for the not dooing of it as we may sée in Agag Amalech whom Saule kept alyue But the desire and intent to do good cannot displease God euen as the desire to kill cannot please him Marl. vpon Iohn fol. 317 KING How and wherefore we are called Kings and Priests AS euery perfect beléeuing man in our Sauiour Christ are called Priests of offering of spirituall Sacrifices so are they â—alled Kings of ruling and subduing the temptations and suggestions of their sinfull appetites vnto reason and to the will of God vppon the perfourmaunce of this condition Moses doeth call vs Kings and Priests saieng If ye will heare my voice and kéepe my appointment ye shall be mine owne aboue all Nations For all the earth is mine ye shall be also vnto me a Kingdome of Priests and an holy people Ric. Turnar Of the Kings of Israel and Iuda how many were good Of all the kings that reigned ouer Israel and Iuda there were no mo but Dauid Ezechias and Iosias that continued perfectly vnto the ende of their liues in the true religion of God not that these thrée were men of such perfection that they did not notably offende the lawe of God in their life time But these wer such men that they wer neuer infected with the foule sinne of Idolatrie and wicked worshipping of straunge Gods Into other sinnes in déede they fell and from the same by true repentaunce obteined mercie and forgiuenesse aâ— Gods hand So that notwithstanding both the murther adulterie of Dauid the foolish vaine glory of Ezechias that shewed all his treasure and all his secrets vnto the Ambassadours of Babilon for the which Esay the Prophet did openly reproue him to his face Yet otherwise they stoode vpright kéeping themselues pure and cleane from the most detestable sinne of Idolatry And therefore Dauid strong in the armes and amiable of countenaunce and Ezechias which by interpretation is called the health of our Lorde and Iosias Fortitudo Domini the strength of the Lord These thrée doe beare the bell away and are preferred aboue all the Kings of Iuda as we reade in the Booke of Ecclesiasticus 40. Chapter where their praises are commended to endure to the worlds ende Ric. Turnar How Kings haue to doe in matters of religion Dauid commaunded Sadoch and Abiathar the Priests and the Leuites to bring the Arke of the Lord God into the place which he had prepared for it Salomon displaced Abiathar from the high Priests office put Sadoch into his roome Heare me O you Leuites and be sanctified cleanse the house of the God of your Fathers and take awaye all vncleannesse from the Sanctuary ¶ Thâ—se are not words of entreatie but flat commaundements as Lyra saith Ezechia cupiens renouare foedus c. Ezechias desirous to renue the Couenaunt with the Lord first did commaund the Leuites to be sanctified Second by them being sanctified the Temple to be cleansed Thirdly by those which were cleansed sacrifice to be made for the offence of the people Fourthly by sacrificing God to be praised Fiftly by cleansing the holye Burnt-offerings to bée offered vp ¶ Thus were all things done by his commaundement by his constitution and at his pleasure c. I. Bridges fol. 285. Nunc mihi debio c. I iudge it saith Constantine the great that this ought before all other things to be my scope that among the most holy multitude of the Catholike Church one faith and sincere Charitie and godlynesse agréeing together towards almightie God might be conserued I. Bridges fol. 117. Quanto subditorum gloria c. How much more saith the king of Spaine called Richardus we are exalted in royall glorie ouer the subiects so much more ought we to be carefull in those matters that apperteine vnto God Either to augment our owne hope or else to looke to the profit of the people committed to vs of God And as ye sée me in very déede inflamed with the seruice of faith God hath stirred me vp to this end that the obstinacie of infidelitie béeing expelled and the furie of discorde remoued I should reuoke the people to the knowledge of faith and to the fellowship of the Catholike Church who serued errour vnder the name of religion These be the wordes of this christen king which he spake openly in the third counsel at To-let before all the Bishops there assembled S. Austen sayth that the auncient actes of the godly kings mentioned in the propheticall bookes were signes of the like factes to be done by the godly Princes in the time of the new testament I. Bridges fol. 505. Of Iosaphats supreme gouernement ¶ Looke Iosaphat Carolus Magnus commaunded that nothing should be read openly in the Church sauing onely the Canonicall bookes of the holy Scripture And that the faithfull people should receiue
A BOOKE OF NOTES and Common places with their expositions collected and gathered out of the workes of diuers singular Writers and brought Alphabetically into order A worke both profitable and also necessarie to those that desire the true vnderstanding meaning of holy Scripture BY IOHN MARBECK 2. Tim. 3. 16. All Scripture is giuen by inspiration of God is profitable to doctrine to reproue to correction to instruction which is in righteousness that the man of God maye be perfect instructed vnto all good workes Imprinted at London by Thomas East 1581. ¶ TO THE RIGHT HONORABLE AND HIS ESPECIALL good Lord the Earle of Huntington Knight of the most noble order of the Garter c. Iohn Marbeck wisheth a most happie and prosperous estate with increase of vertue in the feare of GOD. AS THE CHILdren of Israel had inestimable cause to praise the great goodnesse of almightie God and to render condign thanks vnto him for his most mercifull deliueraunce out of their vile captiuity bondage which they so long had susteined vnder that proude resister of Gods omnipotent power king Pharao Euen so Right honourable are we no lesse bound to honour lande and praise the same God with immortall thanks which now of his entire loue pitie and compassion in this our last age of the world hath broken the yoke of our miserable seruitude vnder that proud exalter of himselfe the Romish Antichrist and of the bondmen and slaues of that tyrant hath made vs free men in his sonne Iesus Christ through the true knowledge of his eternall and euerlasting word For as the people that dwel in the country called Cimmeria do remaine in continuall darknes by reason they want the cleere light of the Sunne which is so farre distant from them So were we poore soules during the time of our thraldōe vnder the power of the Pope in like obscuritie shut pend vp as prisoners in the darke dungeon of his Antichristian iurisdiction and alwaies constrained to feed on the scraps of his owne vnsauery and most vnfruitfull traditions diuelish deuices for lacke of the wholsome foode of the Gospell of Iesus Christ whereof the least little sparke could not be permitted to put forth his light among vs. But now my good Lord seeing that all the sleights and grounds of the Popes inuentions which wholy consisteth in false superstitious worshipping filthy Idolatry fained hypocrisie foolish scrupulositie with other the like be cleerly sifted and boulted out from the boulting tub of his Canō laws by infinit godly learned writers especialiye by such as bee here expressed within this volume it shall behoue vs to embrace and lay sure holde on the profound saiengs of those so godly writers or rather vpon the truth vttered by their pens that being weaponed with such artillerie we may be able to resist ouerthrow whatsoeuer the whole Popish army shal assay to assalt vs with all For what is the cause that many at this present day do fall a lusting after Romish religion as did the Israelits to feed on the flesh pots of Aegypts gaine But that they despise to apparell themselues with the armour of Christ esteeming much better their old apparell of Popery although it seeme neuer so vile in the sight of God Which miserable and deceiued sort but yet truly most wilfull froward people that I might by the mercye of God in some measure perswade if not wholy conuert to the truth I haue the rather employed my diligence in collecting these common places sincerely expoūded by the authors themselues that in the reading and earnest study therof there may some sparke of Gods true knowledge kindle aright vnderstanding in them which the Lord graunt that his onely praise glory may therein be shewed And now Right honourable hauing as yet no help for the publishing of my Concordance which without speciall helpe is like to lye not onely helples but also fruitlesse inclosed in an huge volume of mine owne writing wherein I haue spent many yeres in purpose therby to profit the studies of the godly affected in the English tongue so that I am not able as my meaning was to exhibit the same vnto you I shall most humbly beseech your honor to accept and take in good part my simple trauailes in this other worke which God of his goodnes in these mine olde yeres hath now brought forth in me That I may not seeme altogethers vnfruitfull to the Church of God nor vnthankfull vnto you mine especiall good Lord but that at the least a testification of my faithfull hart to Gods people and of my good will to your honour may somewhat therein appeare For whom as dutie requireth I wil remaine during life a cōtinuall intercessour vnto almightie God that his blessings may be multiplied vpon you that abounding in all good gifts both of body and mind you may enioy vpon this earth a long life in perfect health and honour to his glory and to the profit of others and after the end of your race may be blessed for euer in the felicitie of the faithfull Amen THE TABLE A. AAron How long he was before Christ. Fol. 1. How hee is a figure of Christ. eodem A comparison betweene him and Christ. eod What Aarons bells signified eod Abaddon The name of Satan and of the Pope 2. Abhominable Who is abhominable eod Abhomination of Deso How it is vnderstood 3. Abimelech How he is put in the steed of Achis eod Of the vices of Abimelech the sonne of leroboam 4. Abrahā How he is the heire of the world eo What is meant by his bosome 5. How his lye to Abimelech is excused 5 How he did eate Christs bodie 6. Of y◠communication betweene him and the glutton 7. How God tried his faith eod How he is said to be a Prophet eod Of the doubting of Abraham eod Of Abrahams riches eod Absolution No mortal man cā absolue 7. How it standeth not in the will of the Priest 8. Abstinence What it is eod What differēce is betweene it fasting 8 Abuses By whom they ought to be reformed 9. Of whom they ought to be rebuked eo Achab. Of Satans deceiuing of him 10 Accident What an Accident is eod How it is not without his subiect eod Adam The first man y◠God created 11. Of things done by Adam and Seth. eod Cōparison between Adam Christ. eo How he did eat Christs body drāk 12 Of the first Adam earthly the second heauenly eod How Adā was not deceiued but Eue. 13. How the sect of the Adamits sprang vp 14. Adde What it is to adde or to take away eod Adoption How the Lawiers define it 15. Adoration What it is 16. Adultery What a dampnable sin it is eo How the adulterer repenting is forgiuen 17. Aduocate How there is no mo for vs to God but Christ. 18. Afflictiō How they are mesured to vs. eo The difference betweene the afflictions of the godly and vngodly
104. Of the beasts that came into the Arke eodem Of the beast called Bâ—oz eod Of foure sortes of beasts eod Bethel Of the situation of Bethel eod It is the name of a Citie and also of a mount 105. How it Bethauen are not both one eo How Bethel is taken heere eod Of two Bethels eo Of the finding to Taâ—ob in Bethel eod Of the false worshipping at Bethel eod Bethleem How it was made famous 106 Bethphage What manner of Uillage it was eod Bethseda What the word signifieth eod Betraieng What it is to betray 107. Bible In whose daies it was translated in eod Bilney Of the comfort he had of his 108 His aunswere to a proud Papist 109. Binding and loosing What it meaneth 110 Bishop What a Bishop is 111. How Bishops were chosen eod Of the ordinaunce of Bishops and ministers 112. Of vnpreaching Bishops and Pastors eod How they are vnlike they were in Pauls time 113. What regard they ought to haue in feeding the poore eod Of the equalitie of Bishops 114. What is meant by Bishops Deacons 115. The Bishops oth to the Pope eod Of the rebellion of Bishops 116. Blasphemie What blasphemie is eod What blasphemie of the holy spirit is eo Blesse What it is to blesse and c. eod What Gods blessings are 119. Who is blessed sanctified to God eod Of the sacramentall blessing 120. What it is to blesse the Lords name 121. A place of the. 24. Psalme expounded eod Blinde Who be blinde 122. Why God is said to blinde men eod The meaning of the place eod Bloud What is ment by bloud 123. How our cleansing is by Christs bloud eod How flesh and bloud is not in the Sacrament 124. How the bloud of Martirs is the seede of the Church 125. Body What a naturall body is eod What a spirituall body is eod How the body of Christ is in one place 128. Booke What the booke of lyfe is eod Who be written in the booke of life eod Of what credit the booke of Machabees be in the scripture 129. Bookes of holy scripture lost 130. Of the booke of the law found 131. Borders Borders on the Iewes garments eod Borne Of water and spirit eod Bosome How it is diuersly taken eod Of the bosome of Abraham eod Bramble The propertie of a bramble coÌ„pared c. 132. Boow downe What it is to boow down eo Bowe The Gospell likened to a bowe eod Braunches Who be the braunches cut off eod Bread What bread is in Scripture 133. How bread is called Christs body eod How it is a figure of Christs body 134. How bread remaineth after the consecration 136. How the sacramental bread ought not to be reserued 137. Of the breaking of bread eod Of three kindes of bread eod Bretheren of Christ. Who are so called 139. Bridegroome Who is the bridegroome 140 Brooke Cedron Wherfore it was so called eod Brused reede What it signifieth 141. Buddas Of his heresie and finall ende eod Bull. The Bull of Pope Clement the sixt eod Of the Priest that cast the Popes Bul at his feete 142. Doctor Whittington slain with a Bull. eod Of the Bulls of Basan 143. Burden What is meant by this worde Burden 144. The burden of the Lord. eod Of the burden of Babel 145. Buriall How it is a looking Glasse c. eod The pompe of buriall forbidden eo What the Greeks Hebrewes call it eo What it is to be buried with Christ. 146. Of the buriall of Iohn Baptist. eod Burne What it is to burne eod What burning lights doe signifie eod Of burnt offerings and peace offerings eodem Why it was called a whole burnt offering 147. How the christians do offer burnt sacrifices eod C. CAin How he was slaine 148. Of a certeine Sect called Cayni eo Caiphas How he was the mouth of God and the c. 149. Call What it is to call vpon the name of God eod Of three manner of callings eo Of two manner of callings 151. Calfe Of the calfe that Aaron made 152 Camel How Camelum is taken two waies eod Candles and Tapers Against them 153. Candlesticke The Church likened to a Candlesticke 154. Captiuitie The meaning thereof eo Care What care is forbidden 155. What care we ought to care for 156 Carpocrates Of his wicked opinions eo Carren or carkas 157. Castor and Pollux What they were eod Cauâ— or Denne The difference eod Cause What the cause of vnbeleefe is 158 God is not the cause of sinne eo The successe maketh not the cause either good or bad 159. Cenchrea What Cenchrea is eo Cerdon 160. Ceremonies What Paule ment by cere eo WheÌ„ they may be reteined wheÌ„ not eo How ignorance sprang out of them eod What ceremonies or traditions are to be refused 161. Cesarea Philippi Two cities so called eod Chalcedon Of yâ— nature of this stone 162. Chamber What the word signifieth eod Charybdis and Scilla What these are 163. Chariot What a chariot is how c. eo Charitie What Charitie is 165. Chastice What the word betokeneth 166. Chastitie How it is expounded eod How is Chastitie the one part may offend and not c. eod Of counterfeit chastitie 167. Chaunce How nothing coÌ„meth by chance 168. Chaunter What this word signifieth 169. Cheeke What is meant by turning of the cheeke 170. Chemarims What they were eod Cherinthus Of this opinions eod Of his sodeine death 171. Cherub What a Cherub is eo Cherubin What the Cherubins wer 172 Chiefe Priest eod Children How they are not forbidden to come c. eod How they ought to be brought vp 174. Of children adopted eodem Of the children of this world eo How the children of God are holpen eo What is vnderstood by children in this place eo Chilassis Of his fond opinions 175. Chore. A Psalme made by the children of Chore. 176. Chosen Wherefore we are chosen eod How God hath chosen vs and not wee him 177. Not chosen many wise men eod Of Mary Magdalens good choosing eod How God chooseth two manner of waies 178. Of the choosing of ministers eo Chrisolite The nature of this stone eod Chrisoprace the descriptioÌ„ of this stone eo Christ. How he was first promised to Adam 179. How he grew in age and wisdome eod How he is called Dauids sonne eod How Christ had money eod Why Christ became man 180. Why Christ fasted eo Why he is called holy 181. Why he is called true eod Why he was borne of a woman eod Why Christ died for vs. eod The time of Christs crucifieng 182. Of his calling vpon God in his passioÌ„ eo How he baptised and baptised not eod Of his humanitie eod Of his descending into hell 183. Of his ascention 186. How he is the end of the lawe 187. How Christ dwelleth in vs. eod What Christ is in the holy Script 189. How he entered the doores being shut eo How his naturall body is in one place eo How
there was an other booke opened which is the Booke of life ¶ This is the booke wherein the chosen are reported to be written before the beginning of the world by reason of the certaintie of their Predestination whereof thou readest thus either forgiue them this offence or if thou wilt not doe it wipe out of the booke of life which thou hast written Exodus 32. 32. Also be glad for your names are written in heauen Luk. 10. 20 Also whose name are in the booke of life Phil. 4. 3. Moreouer it is a similitude borrowed of the custome of men who in taking musters are wont to write the choicer sort and to call them by name So is God said to take view of his seruaunts by name and to call them by name Exo. 33. 12. and Iohn 10. 3. Mar. vpon the Apoc. fol. 281. ¶ After this was an other booke opened of a farre diuerse nature from the other bookes for it was the swéete booke of life wherein were registred all that were predestinate to be saued from the worlds beginning And this booke is the eternall predestination of God Bale Who be written or wiped out of the booke of life And I will not wipe him out of the booke of life ¶ To bée wiped out of the booke of life is as much as not to be reckoned among the liuing blessed and happie sort For the booke of life is nothing els but the register of the righteous which are fore ordeined to life according as Moses saith Exo. 32. 32. And as it is written in Psal. 69. 27. and in Dan. 12. 2. This regester saith Gasper Megander doth God reserue in his owne kéeping And therefore it is nothing els but his eternall dteermination fore purposed in his brest In like manner Dauid saith let them be wiped out of the booke of the liuing Psal. 69. 27. that is to saie let them not be reckoned among Gods chosen whom he allotteth to the possession of his church and kingdome In this booke of life that is to saie in this election or choice determination purpose knowledge or predestination of God there is not registred ante misbeléeuing Turke anie wicked Iewe anie vnâ—epentant noughtie packe nor anie stubborne hypocrite vnlesse they turne to the Lord acknowledge Christ the onelie sonne of God For none be written in it but such as beléeue aright in Christ. And that we maie read this booke we need not to climbe vp into heauen with the worldlie wise men to search out Gods secrets but must come to the plaine Shepheard to the Dxe â—all where Christ laie Luke 2. 16. We must looke vpon Christ who is become man and was crucified and put to death for vs and if we finde our selues in Christ then doe we reade our name written in the booke of life For he that beléeueth in the sonne of God hath euerlasting life Iohn 3. 36. And he shall not come to damnation but is passed from death to life Iohn 5. 24. And in this place Christs meaning is that he which ouercommeth not but like a weakling and coward shrinketh in this incounter by consenting to wicked errour shall be cast awaie with shame haue his name striken out of the booke of life Marl. vpon the Apoc. fol. 59. And the Bookes were opened◠¶ These bookes séeme to be the consciences of all men be they good or bad which shall be then laied open according as the Apostle witnesseth Rom. 2. 15. 1. Cor. 4â—5 by reason that Christ shall bring all the things to light which were couered before Other some take these bookes to be the olde and newe Testaments that forasmuch as there is shewed in them what God had commanded it shuld appeare also by them what euerie man had done or not done But the first exposition is the truer Marl. vpon the Apoc. fol. 280. Of what credit the bookes of Machabees be in the scripture Saint Austen receiued it for Canonicall But first of what sure credite did he receiue it The Iewes saith he estéeme not the writings of the Machabees as they doe the Lawe the Prophets and the Psalmes of which the Lord himselfe hath witnessed as of his witnesses saieng It was necessarie that all things should be fulfilled that are writen in the Lawe and the Psalmes and Prophets concerning me But it hath bene receiued of the Church not vnprofitablie if it be sobâ—rlie read or heard And Hierome teacheth without anie doubting that the Authoritie thereof is of no force to the prouing of Doctrines And it euidentlie appeareth by that olde booke which is intituled vnder the name of Cipriane concerning the exposition of the Crede that it had no place at all in the olde Church But why do I héere striue without cause as though the Authour himselfe did not sufficientlie shewe how much he is to be credited when in the ende he craueth pardon if he haue spoken anie thing not well Truelie he that confesseth his writing to néede pardon saith plainlie that they are not the Oracles of the Holie Ghost Beside all that the godlinesse of Iudas is praised for none other cause but for that he had an assured hope of the last resurrection when he sent an offering for the dead to Hierusalem Neither doth the writer of that historie referre that which Iudas did to be a price of redemption but that they might be partakers of the eternall life with the other faithfull that had died for their Countrey and Religion This doing was indéed not without superstition and preposterous zeale but they are more then fooles that drawe a Sacrifice of the Lawe so farre as vnto vs forasmuch as we knowe that things doe cease by the comming of Christ that then were in vse Caluine in his institutions 3. li. chap. 5. Sect. 8. Of certeine bookes of holie scripture lost Whereof it shall be spoken in the booke of the Battailes of the Lord. ¶ Which séemeth to be the Booke of the Iudges or as some thinke a Booke which is lost Geneua Is it not written in the booke of Iasher ¶ Some read in the booke of the righteous meaning Moses The Chaldes text readeth in the Booke of the Lawe but it is like that it was a booke thus named which is now lost Geneua In the Booke of Nathan the Prophet in the Booke of Gad ¶ The Booke of Nathan the Prophet and the Booke of Gad are thought to haue bene lost in the Captiuitie Geneua Written in the Booke of Chronicles of the Kings of Iuda ¶ Which Bookes are called the Bookes of Semeia and Iddo the Prophets 2. Par. 12. 15. Geneua Of the booke of the Lawe found I haue found the Booke of the Law of the Lord. ¶ This was the copie that Moses left them as appeareth 2. Par. 34â— 14. which either by the negligence of the Priests had bene lost or els by the wickednesse of idolatrous Kings had bene abolished Geneua BORDERS Wherefore
sinke into it It made Balaam which knewe all the trueth of GOD to hate it and to giue most pestilent counsell against it It taught the false prophets in the olde Testament to interpret the Law of God falslie c. It kept Iudas in vnbeliefe c. And compelled him to sell Christ vnto the Scribes and Pharesies for couetousnesse is a thing mercilesse Couetousnesse made the Pharisies to lye on Christ to persecute and falselie to accuse him It made Pilate though he found him an Innocent yet to slaie him It caused Herode to persecute Christ in his cradle It maketh hypocrites to persecute the truth against their owne conscience c. Finallie Couetousnes maketh manie whom the truth pleaseth at the beginning to cast it vp againe and to be afterwarde the most cruell enimies thereof after the ensample of Symon Magus Act. 8. Tindale fol. 230. Through Couetousnesse shall they with fained words make marchandise of you c. ¶ False Prophets must néedes be among vs and also preuaile and that because we haue no loue vnto the truth And Couetousnesse is the father of them and their preaching confidence in workes is the denieng of Christ. Tindale ¶ This is euidentlie séene in the Pope and his Priests which by lies and flatteries sel mens soules so that it is certaine that he is not the successour of Symon Peter but of Symon Magus Geneua COVNCELS Of a Councell a little before that Christ reuealed himselfe THere was a Councell gathered together at Hierusalem a little before yâ— Christ reueled himselfe to chuse a Priest in the roome of one that was deceased Looke how manie letters there are in the Hebrue tongue so manie Priests there were in the Temple to wit 22. The manner was to register in a certaine â—ooke reserued in the Temple the daie of the election the name of the elected the name of his father of his mother and of his Tribe Whilest that they thought some on one man some on another ther stepped forth a Priest one of the multitude said My wil is that Iesus the sonne of Ioseph the carpenter be elected Priest who though he be young in yeares yet passeth he in vtteraunce wisedome and manners I thinke trulie there was neuer séene in Hierusalem such a one both for eloquence life and manners the which I am sure all that inhabite Hierusalem doe knowe as well as I. The which was no sooner spoken but was allowed of and the partie I meane Iesus chosen to be a Priest They doubt of his Tribe againe they wer therin resolued They call for his parents to register their names The Priest that sauoured Iesus made aunswere that Ioseph his father was dead yet Mary his mother was a liue She was brought before them she affirmed that she was his mother and that Iesus was hir sonne But she said moreouer that hée had no father on earth that she was a Uirgin and the holie Ghost had ouershadowed hir They sent for the Midwiues and also for such as had bene present at the birth she was found to be a virgin In the ende they concluded with one voice that hée should be registred Iesus the Sonne of God and of Mary the virgin We remember moreouer Iosephus to haue said that Iesus sacrificed in the Temple together with the Priests Héerevpon also it fell out that as Iesus entered into the Synagogue of the Iewes the booke was deliuered vnto him where he read of the Prophet Esay whereby we gather that if Iesus had not bene Priest among the Iewes the bóoke would not haue bene deliuered vnto him Neither is it permitted amongst vs Christians for anie to read holie Scripture in the open assemblie vnlesse he be of the Cleargie So farre Suidas as he learned of a Iewe. A Councell of the Scribes and Pharisies The Scribes and the Pharisies gathered a Councel at Hierusalem and sent from them Scribes Pharisies and Leuites vnto Iohn Baptist to know who and what he was Ioh. 1. 19. A Councell of the high Priests and Pharisies The high Priestes and Pharisies gathered a Councell in the hall of the high Priest to aduise them what was best to be done touching the doings of Christ. If they let him alone then feared they least the Romanes came and tooke their place Nation They decréed therein that whosoeuer knewe the place of his abode he should enforme them thereof they decréed also that whosoeuer confessed Christ shuld be excommunicated they consulted how they might put Lazaâ—us to death and how they might take Iesus by subtiltie and kill him Then Iudas went in to them and said what will ye giue me I will deliuer him into your hands and they appointed him 30. péeces of siluer Iohn 12. 12. Mat. 26. 3. A Councell of the Scribes Pharisies and Elders The Scribes Pharisies Elders hearing that Christ was risen from the dead gathered a Councell for to suppresse the rumor thereof and concluded that a péece of moneie should be giuen to the souldiers for saieng that his disciples stole him away by night Mat. 28. 12. Councells helde of the Apostles The Apostles immediatelie after the Ascension of our Sauiour returned from Mount Oliuet to Hierusalem and ther assembled together for the election of one to succéede in the roome of Iudas the traitor where they chose Mathias A Councell is summoned of the Apostles and disciples of Christ at Hierusalem for the remouing of the tumult risen betwéene the Grecians and the Hebrwes about the contemning of their widowes wherein they chose 7. Deacons The Apostles Elders and Bretheren gathered a Councell at Hierusalem Anno. 4. Claudij to determine what was to be done touching the doctrine sowed by certaine bretheren of the Pharisies which came from Iudaea affirming that Circumcision was necessarie the obseruation of the Lawe This newes Paule Barnabas and Titus brought vnto them Gal. 2. Where they decréed that the faithfull should abstaine from things offered to Idolls from bloud from that that is strangled and from fornication the which they published by their letters vnto the Church of Antioch Syria and Cilicia with Silas and Iudas which accompanied Paule and Barnabas Beda Lyra. Iames Bishop of Hierusalem Paule and the Elders summoned a Councell at Hierusalem for the remouing of the slaunder bruted by the Iewes of Paule that he was no obseruer of the Lawe that he spake against Moses wherefore for the remouing of this suspition and for the winning of the bretheren the Councell decréed that Paule should cleare him and purisie himselfe according vnto the Lawe yéelding a little for a time vnto the Ceremonies of the Lawe Of certaine generall Councells At Nicena was called a generall Councell in yâ— which the Emperour Constantine was present with 318. Bishops by whome was determined against Arrius that the Sonne was equall with the Father Which decrée was confirmed by the Emperour and Arrius with 6. Bishops banished This Councell willing to reforme the
and strong doubting of altering in no parte but by all meanes studieth euerie daie to make their faith more stronger and stronger by all manner of good workes Bibliander vpon Iude. HELINDIVS What his heresie was HElindius said that Marie was a Uirgin when Christ was borne Yet afterward to haue borne the bretheren of Christ. August Gennad catalog vir illustrâ— HEM How we touch the hem of Christs vesture ANd touched the hem of his vesture ¶ We touch the hem of Christs vesture when we beléeue that he did take our fraile nature vpon him to heale the filthie diseases of our corruptible flesh Sir I. Cheeke HEMEROBAPTISTS What manner of Heretikes they were THe Hemerobaptists were Iewes in all points they affirmed that it was impossible for anie man to attaine vnto euerlastiâ—g life vnlesse he were euerie daie purified and baptised Epiphan perâ—a lib. 1. de heres HENOCH What his taking vp into heauen signifieth THis is not Henoch the first sonne of Caâ— but Henoch the sonne of Iared whose taking vp into heauen doth manifest vnto vs the immortalitie that remaineth after this life and that God would iudge the world who will saue those that be righteous and dampne those that be wicked Lanquet For God tooke him awaie ¶ To shewe that there was a better life prepared and to be a Testimonie of the immortalitie of soules and bodies As to enquire where he became is méere curiositie Geneua HER AND ANAN How they were slaine for not vsing the lawfull benefite of mariage HEr the eldest sonne of Iuda was maried to Thamar of Mesopotamia the daughter of Aran. Now Her was a wicked impe and doubted of Thamar because she was not of the lande of Chanaan therfore the Angell of the Lord slew him the third night after his mariage when he had not yet companied with hir by reason of his mothers subtiltie and so he died in his naughtinesse for she was loath that he should haue anie child by hir When Anan was mariageable Thamar was giuen vnto him and he also of a spite companied not with hir notwithstanding that he liued a full yeare with hir and when he was threatened of his father Iuda then he companied with hir but yet by his mothers commandement he let his séed fall vpon the ground and so he also died in his wickednesse ¶ This Storie is in the booke of the 12. Patriarks HEARE HIM How Christ is to be heard in all things THis is my deare sonne in whom I delight heare him ¶ Sith that we are from aboue by the voice of the heauenlie Father bidden to heare Christ we ought not as Saint Cyprian saith to care what the Fathers haue done before vs but much rather what Christ which was before the Fathers did commaund vs to doe that are we most bound to follow and to doe Sir I. Cheeke HERESIE The definition of Heresie AS touching the definition of Heresie S. Austen saith To expresse by orderly definition what thing maketh and Heretike as I iudge is either impossible or verie hard ¶ The word Heresie is deriued of a Uerbe which signifieth to elect or chuse vnto themselues some certain opinions which are against the holy Scriptures and do stubbornly defend the same And the causes of this their choise for the most part are either because they are ignoraunt of the holy Scriptures or els if they knowe them they despise them and being driuen by some couetousnesse they apply themselues to the inuention of some errours Wherefore Augustine in his booke De vtilitate credendi writeth An Heretike is he which for the loue of gaine or rule either bringeth vp or els followeth new opinions The definition therefore of Heresie is a choice and stubborne defending of opinions which are against the holy Scriptures either by reason of ignoraunce or els contempt of them to the ende the easier to obtaine their owne pleasures and commodities The choise and stubborne defending is in this definition in steed of the forme but the opinions disagréeing with the holy Scriptures serue for the matter Pride and couetousnesse make Heresie And the obtaining of dignities gaine and pleasures are appointed the endes of this so great a mischiefe By this definition it is manifest inough as I thinke who be Heretikes Pet. Mar. vpon Iudic. fol. 58. What things are required for the proofe of Heresie For iust proofe of Heresie thrée things necessarie are required for the proofe of Heresie First that it be an errour Second that it be an errour against the truth of Gods word Thirdly that it be stoutly and willingly maintained Otherwise an errour in Gods truth without wilfull maintenaunce is not an Heresie S. Austen saith Errare possum c. In an errour I maie be but an Heretike I cannot be Iewel How Heresie is to be auoyded and punished A man that is giuen to Heresie after the first and second admonition auoid c. After that the godlie Minister hath by the mightie word of God conuinced any man of heresie if that man will obstinately abide in his erronious opinion doctrine it is lawfull for the godly Magistrate to punish him with the sword this place which doth only pertain to the Minister vnto whom the temporall sword is not deliuered notwithstanding Paule did smite Bariesu with blindnesse Act. 13. 11. And the Lord Deut. 13. 5. did commaund yâ— the false Prophet shall be slaine put to death This law is not yet abolished Sir I. Cheeke ¶ This Commaundement is giuen to the Minister and so particularly to all men to whom the sword is not committed but els the Magistrate whose chiefe office is to maintain Gods glorie in his Church ought to cut of all such rotten infectious members from the bodie Geneua HERETIKE What is to be done with Heretikes MY bretheren saith Iames if anie of you doe straie from the truth so that anie man conuert him he must know that who soeuer doe cause a sinner to turne from the errour of his waie shall saue a soule from death But now a daies you maie find men that will trauaile rather to ouerthrow then to turne heretiks The Lord saith Augustin doth ouerthrow the kingdomes of errour through his seruaunts but he giueth charge that the men forasmuch as they be men should be rather reformed then lost Neither ought we to dispaire of the turning of our brother which is fallen into Heresie For vnlesse that such a one might be conuerted by the grace of the Lord the aduise of Iames hadde bene vtterly to no purpose This Augustine knew well and therefore he emploied himselfe whollie vnto the conuerting of Heretikes and that with great lenitie and mildenesse of spirite according vnto the monition of the Apostle Againe he saith It was our dutie to chuse and to wish the best that we might make our waie to your reformation not in contention wrawling and persecution but by comforting of you gently by aduising you fauourably by
¶ That was a lay man also and an Infidell and was not forbidden of God to reade Scriptures D. Barnes Let the word of God dwell in you plenteously The Doctours affirmations My bretheren reade holye Scripture in the which you shall finde what you ought to holde and what ye ought to flye What is a man reputed without learning what is he is hée not a Shéepe or a Goate Is he not an Oxe or an Asse is he anye better then an horse or a mule the which hath no vnderstanding It is not sufficient that yée heare the diuine Scriptures in the Church but also in your houses either reade them your selues or els desire some other to read them giue you diligent eare to it If thou wilt that thy children bée obedient vnto thée vse them to the worde of God but thou shalt not saye that it belongeth onelye to relygious men to studye Scriptures but rather it belongeth to euerye Christian man and speciallye vnto him that is wrapped in the businesse of this world and so much the more because hée hath more néede of helpe for hée is wrapped in the troubles of this world Therfore it is greatlye to thy profite that thy children shoulde both heare and also reade holye Scriptures for of them shall they learne this commaundement Honour thy Father and Mother c. I beséech you that you will oftentimes come hether and that you will diligentlye heare the lesson of holye Scripture And not onelye when you bée héere but also take in your hands when you bée at home the holy Bible and receiue the things therein with great studie for thereby shall you haue great vauntage c. O Paula and Eustochium if there bée anie thing in this lyfe that doth preserue a wise man and doth perswade him to abide with a good will in the oppressions and thraledomes of the worlde I doe recken that speciallye it is the meditations and studye of holye Scriptures séeing that wée doe differ from other creatures speciallye in that that wée bée reasonable and in that that wée canne speake Nowe is reason and all manner of wordes conteyned in the Scripture whereby we maye learne to knowe GOD and also the cause wherefore wée bée created Wherefore I doe sore meruayle that there bée certeyne men the which giue themselues to slouthfulnesse and will not learne these things that bée good but recken those men worthye to bée reproued that haue that good minde ¶ This was written to two women that were learned D. Barnes Heare me ye men of the worlde gette you the Bible that most wholesome remedye for the soule if ye will nothing else yet at the least get the newe Testament Saint Paules Epistles and the Actes that may be your continuall earnest teachers Which of you all that be héere if it were required could say one Psalme without the booke or any other place of holy Scripture not one doubtlesse but this is not onely the worst but y◠you be so slow and remisse of spirituall things and to diuelishnesse ye are hotter then fire But men will defende this mischiefe with this excuse I am no religious man I haue a wife and children and house to care for this is the excuse wherewith ye doe as it were with a pestilence corrupt all thinges for you doe recken that the study of holy Scripture belongeth onely vnto religious men when they be much more necessarie vnto you then vnto them c. ¶ Héere may we sée that this damnable reason I will read no Scripture it belongeth not vnto me was in the heartes of lay men in Chrisostomes dayes D. Barnes Ye may commonly sée that our doctrine is knowne not onely of them that that are the Doctours of the Church and ministers of the people but also euen of Tailers and Smiths and Weauers and of al Artificers yea and further also of women and that not onely of them that be learned but also of labouring women and Sewsters and seruants handmaides neither also the Citizens but also the countrie folks do very well vnderstand the same Ye may finde euen the verye Ditchers Cowheards and Gardiners disputing of the holy trinitie and of the creation of all things Looke more in the word Scripture Of lay mens books Looke Images How lay men may baptise Tertulian in his booke De Baptismo saith That lay men may bapiise Ambrose in the 4. ad Eph. saith that in the beginning it was lawfull for all men to baptise Hierome ad Luciferanos affirmeth that it was lawfull for lay men to baptise if necessitie doe require Zuinglius affirmeth the same The opinion of Iohn Caluine Now saith he if it be true that we haue set downe the Sacrament is not to be estéemed of his hand by whom it is ministred but as it wer of the hand of God from whence it certainly commeth Héereof we maye gather that nothing is added or taken from the dignitie of it by him by whom it is ministred And therefore among men if an Epistle be sent so y◠the hande and seale be knowen it skilleth not who or what manner of person carieth it Euen so it is sufficient for vs to knowe the hand and seale of the Lord in his Sacraments by whom soeuer they be deliuered Heere is the errour of the Donatists confuted who measured the worthinesse of the Sacrament to the worthinesse of the Minister Such be now a daies our Anabaptists which denie vs to be right baptised because we were baptised by wicked and Idolatrous persons in the Popes Church and therfore they furiously vrge rebaptization against whose folly wée shall be sufficiently defended if we thinke we were baptised in the name of the Father of the Sonne and of the Holy ghost and therefore Baptime not to be of man but of God by whom soeuer it be ministred How lay men haue ministred the Sacrament S. Augustine saith In necessitie when the Bishop or Priest or any other Minister cannot be found and the daunger of him that requireth doth constraine least he should depart this lyfe without this Sacrament we haue heard that euen lay men hath giuen the Sacrament that they haue receiued ¶ Read the storie of Serapion LAIENG ON OF HANDS Whereof this custome of laieng on of hands arose THis custome of laieng on of handes is taken of the olde Fathers For in Gen. 48. 14. The Patriarke Iacob laied his hands vpon the head of Manasses and Ephraim the sonnes of Ioseph which custome afterward was confirmed to the Iewes for a Lawe and so continued till the comming of Christ who vsed the same and deliuered the vse thereof vnto his Apostles to the which Ceremonie praier was then ioyned As it doth appere in the 19. of Mathew when children were brought vnto Christ that he might lay his hands vpon them That he should lay his hands vpon them ¶ The laieng on of hands was a
in remeÌ„bring yâ— benefits of God This inuention although at the first sight it might séeme trim yet it agréeth not with Christs libertie For we must think vpon the benefits of God and our great ingratitude other most gréeuous sinnes not only fortie daies but also continally Further by this meanes they opened a most wide window to liue securely rechlye For if they once had performed fullye these fortie daies they thought that all the whole yeare after they might giue themselues wholy to all kinde of pleasures lusts For they referred the time of repentaunce to these fortie daies And although the elders had a Lent yet as Eusebius saith in his 5. booke and 24. Chapter it was left frée vnto all men For Ireneus after this manner intreated with Victor Bishop of Rome when he would have excommunicated the East Church because in the obseruing of Easter it agréed not with the Church of Rome What sayth he can we not liue at concord although they vse their owne cities as we vse ours for some fast in Lent two dayes some foure dayes some x. daies some fiftéene daies some twentie and other some forty dayes And yet is concord neuerthelesse kept in the Church Pet. Mar. vpon Iudic. fo 279. LEPER What the Leper signifieth THe Leper signifieth properly mans doctrine which spreadeth abrode like a canker And to be short all infection of vngodlynesse therefore must the Leuites giue diligent héede thereto for a little leauen sowreth all the whole lumpe of dowe T. M. ¶ He meaning the Priest shall iudge the plague to be cleane ¶ For it is not that contagious leper that infecteth but a kind of scurffe which maketh not the flesh rawe as the leprosie doth Geneua ¶ Of the leprosie in clothes which was vsed among the Iewes let them iudge This is euident that we in our time suffer ouer many leprosies in clothes T. M. ¶ The leprosie in houses is anye thing thereto perteining whereby the dweller might take anie harme in health of bodie in hurting of his goods or otherwise as if it stoode in an euill ayre T. M. If I send the plague of leprosie in an house c. This declareth that no plague nor punishment commeth to man without Gods prouidence and his sending Geneua How a Leper was knowne A leper had these fiue marks to be knowne by his garment was vpon him and cut in twaine his head vncouered his face mufled his dwelling from the companie of men proclaimed openly to be a leper and vncleane Hemmyng Of the leprosie that Christ healed The leprosie that Christ healed in S. Mathewes Gospell was not like the leprosie that is now but was a kinde thereof which was vncurable Geneua LESSE The meaning of this place following NOtwithstanding he that is lesse in the kingdome of heauen is greater then he ¶ Christ which humbled himselfe to the crosse was of lesse reputation in this world then Iohn Baptist was yet in the kingdome of heauen Christ was greater then hée Tindale The least of them that shall preach the Gospell in the new estate of Christes Church shall haue more knowledge then Iohn and their message shall be more excellent Geneua LETANIES What the Letanies are LEtanies are nothing else but humble praiers and supplications to God to procure his fauoâ—r and turne awaye his wrath and wer receiued long before procession came in place Some be called Minores the lesse some Maiores the greater The lesse were instituted by Mamartus Bishop of Vienna in the yeare of our Lord. 469. as Sigebertus sayth 02. 488. as Polichronicon reporteth The order of them was but a solempne assembly of people vnto prayer at such time as we call the rogation wéeke The cause was for earthquake and tempests and inuasion of wilde beasts which then did greatlye destroye the people The greater Letanie was deuised by Gregorie the Pope Anno. 592. When as the cause béeing lyke as before the superstition beganne to be more for by the reason of a great pestilence following a floud the Bishoppe by Ceremonies thought to appease the wrath of God and therefore made Septiformen Laetanian a seauenfold Letanie One of the clergie an other of the Monks one of men an other of their wiues One of maidens an other of widowes the last of poore and children together These people so distinct in the seauen orders shoulde come from seauen seuerall places and then it was thought they should be heard the sooner but in their Procession fourescore persons were striken with the plague to shewe howe well God was pleased with them Notwithstanding how thinges of a good deuotioâ— instituted in time doe growe to great abuse For what the order and solempnitie of them was we reade in the counsell of Mentz celebrated 813. yeares after Christ. The words of the decrée be these Placint nobis c. Our will is that the greate Letanie bée obserued of all Christians thrée daies And as our holye Fathers haue ordeined it not riding nor hauing precious garments on them but bare footed in Sackcloth an Ashes vnlesse infirmitie doe let Thus farre the Counsell LETTER What the Letter signifieth AVgustine in his third booke and. 5. Chapter De doctrina Christiana writeth that they sticke in the Letter which take the signes for the thinges and that which is figuratiuely spoken in the holy Scriptures they take it so as if it were spoken properlye And so lowe crope they on the ground that when they heare the name of the Sabboth they remember nothing but the seauenth day which was obserued of the Iewes Also when they heare of a Sacrifice they thinke vppon nothing but the sacrifices which were killed And though ther bée some seruitude tollerable yet hée calleth that a miserable seruitude when wée take the signes for the thinges wherein there is a greate offence committed in these dayes in the Sacrament of the Eucharist for howe manye shall a man finde which beholding the outwarde signes of the Sacrament calleth to memorye the death and passion of Christ whereof it is most certeine that they are signes or which thinketh within himselfe that the bodye and bloud of Christ is a spirituall meate for the soule through fayth euen as breade and wine are nourishmentes for the bodye Or which weigheth with himselfe the coniunction of the members of Christ betweene themselues and with the head These thinges are not regarded and they cleaue onelye to the sight of the signes and men thinke it is inough if they haue looked vppon bowed the knée and worshipped This to imbrace the Letter and not to giue eare vnto the sayde Augustine who in the place wée haue now cited and a little afterwarde most appertlye affirmeth that to eate the bodye of Christ and to drinke his bloud are figuratiue kinde of speaches So are the Iewes accused because they cleauing onely to the Letter and circumcision were transgrassers of the lawe Pet. Mar. vpon the Rom. fol. 49.
for couetousnesse as when I cherish or flatter a rich man for his goods when I make much of them that haue done me plesures and may doe me moe The fifte way I may loue for my sensuall lust as when I loue to fare deliciously or els when I mad or dote vpon women The first way to loue my neighbour for the loue I beare to God is onely worthy to be praised The second way naturally deserueth neither praise nor dispraise The third the fourth and the fift to loue for glorie and aduantage or pleasure all three be stark naught Lupset LOVVLINESSE Wherefore lowly men come to worship THe lowly person shall come to worship ¶ Not for that lowlinesse deserueth these things but that these fall vnto the lowly for the lowlinesse of Christ. Hemmyng ¶ Saint Augustine saith that the whole lowlinesse of man consisteth in the knowledge of himselfe Caluine Psal. 9. Of loosing binding ¶ Looke Binding loosing Of the loosing of Lazarus ¶ Looke Lazarus LVCIFER What is meant by Lucifer ¶ Looke Nabuchodonosor LVKE The life of S. Luke written by S. Hierome LVke a Phisition born at Antioch was not ignorant of the Gréeke tongue as his writing do shew he was a follower disciple of the Apostle Paule a companion of al his peregrination he wrote a volume of the Gospell of whom the same Paule saith on this wise We haue sent with him a brother whose praise is in the Gospel throughout all the Congregations And againe to the Collossians Most deare Lucas the Phisition gréeteth you And to Timothie Luke is with me alone He set foorth also an other speciall good booke which is intitled the Actes of the Apostles the storie whereof came euen full to Paules time béeing tarieng two yeares at Rome that is to say vnto the fourth yere of Nero the Emperour there whereby we do wel perceiue that the same booke was made in the same Citie Therfore as for the circuites of Paule of Tecla the Uirgin and all the tale of Leo by him baptised we recken among the Scriptures that be called Apoâ—ripha For what manner a thing is it that a companion which neuer went from his elbow should among his other matters be ignoraunt of this thing alone Tertulian which was néere vnto that time reporteth that a certaine Priest in Asia being an affectionate fauourer of the Apostle Paule was conuict before Iohn for being Author of that booke and that the Priest confessed himselfe to haue done the thing for the loue that he bare to Paule and the booke by reason thereof to had escaped him Some Writers déeme that as often as Paule in his Epistles saith according to my Gospel he signifieth of the worke of Luke And that Luke learned the Gospell not onely of the Apostle Paule who had not bene conuersant with the Lord in the flesh but also of the rest of the Apostles which thing Luke also himselfe declareth in the beginning of his owne workes saieng As they haue deliuered them vnto vs which from the beginning sawe them themselues with their eyes and were Ministers of the things that they declared The Gospell therefore he wrote as he had heard but the Actes of the Apostles he composed as he had seene He liued lxxxiiij yeares not hauing any wife Buried he was at Constantinople vnto which Citie his bones were remoued conuaied out of Achaia together with the bones of Andrew the Apostle in yâ— 20. yere of Constantius yâ— Emperour Eras. In this second booke the blessed Euangelist S. Luke whose life we haue set foorth already at the beginning of his Gospell doth declare write vnto vs if we will be Theophile that is to say vnfained louers of God what was done and wrought for our secular comfort after the glorious Resurrection most triumphant Ascention of our Sauiour Iesus Christ how that our Lord Iesus did both promise also gaue most abundantly his holy spirit vnto all his Disciples And what this spirit did worke by the preaching of the word both in the Iewes and also in the Gentiles that beleeued in Christ this booke hath alwayes bene in great estimation and that most deseruingly For the Actes of the Apostles saith S. Hierom seeme to be but a bare history because in them onely the infancie of the Church which then began to spring is set forth but if we consider that Luke the Phisition whose praise is in the Gospell hath written them we shall also perceiue that all his words are the phisick of a languishing sick soule What other thing I beséech you is this sacred heauenly history but one of the chiefest parts of the Gospell For truly in yâ— other bookes which are intitled the Gospell the corne of wheate are cast into the ground discribed But héere in this booke yâ— selfe same corne is set foorth being already sprong vp and declaring most effectually his riches vnto the world Againe if we had not by Luke known after what manner Christ forsooke the earth where and in what place how and after what fashion the promised Comforter did come what beginning the Church had wherein it did flourish by what meanes it did increase should we not haue lacked a great parte of the Gospell Therefore Bede did right well saieng that Luke had not onely made an historie vntill the Resurrection and Ascention of the Lord as the other did but also did so set foorth by writing the doings of the Apostles as much as he knew to be sufficient to edifie the faith of the readers hearers that onely his booke touching the Actes of the Apostles was by the Church thought good to be credited all other which presumed to write of the same matter being reiected disapproued Chrisostome also to them that did meruaile why S. Luke had not written forth all the Apostolicall historie vnto the ende or that he had not described the Actes of euery one of them seuerally in books by themselues doth aunswere godly saieng These are sufficient vnto them that will apply their mindes and take héede Therefore leauing vnprofitable questions why was not this written or that written let vs take heede vnto those wholesome saiengs of the Euangelist that so we may apply this most comfortable salue ministred vnto vs by him vnto our wounded soules Sir I. Cheeke Luke warme ¶ Looke Colde LVNATIKE Of the man that was lunatike MAister haue pitie vpon my sonne for he is lunaticke ¶ They that at certaine times of the Moone are troubled with the falling sicknesse or any other kinde of disease But in this place we must so take it that beside the naturall disease he had a diuelish phrensie Beza LVTHER What he vvas LVther was an Augustine Frier And began to write against the Bishop of Romes Pardons in the yeare of our Lorde 1517. The cause why he first wrote against the Bishop of Rome Frier Tecel the Pardoner made his proclamations vnto the people openly in the
that no man did know his sepulcher vnto this day The sepulcher of Moses God would haue it vnknowen least the Iewes which counted Moses for such a great and holy prophet shuld commit Idolatry set vp Idolatry vpon y◠sepulcher of Moses worship Moses as God for y◠Iewes were redy to Idolatry Of this doth y◠cōtention appeare to be sprong betwéen Michael the diuel of the which cōtention Iudas héere speketh of The diuel wold y◠body of Moses to haue ben shewed to the Iews that it might haue ben vnto them an occasion of Idolatry Michael would it should not haue bene shewed vnto them that they should haue hadde by it none occasion of Idolatry but that all Idolatry should be vtterly extincted and put away Héere you may learne the desire of the Diuel which is to mooue to Idolatry to iniquitie and sinne Good men then alway doe disswade from Idolatry sin◠taketh away all occasion by y◠which passage may be made to Idolatry sin S. Iohn Apo. 12. doth speake of a certaine battaile betwéene Michael the diuell He saith there was made a great battaile in heauen Michael the Archangel his Angels did fight with a Dragon and the Dragon and his Angells did fight with Michael but they haue not preuayled nor yet no place of them was founde any more in Heauen But the battayle of which it is heere spoken was of the body of Moses which the Diuell woulde haue had worshipped that the Iewes might haue committed Idolatry on it Michael did resist him This is the meaning of this place saith the Author after my opinion if it be the true meaning of Iude take it if not take their mindes that can bring a better sense and I my selfe will be glad to learne of better learned then I am for I am of the least the true vnderstanding of this place Accept mine opinion in good worth till thou heare a better Biblian vpon Iude. It is most like that this example was written in some of those bookes of the scripture which are now lost Nu. 21. 14. Io. 10. 13. Who be Michaels Angells Michael and his Angells fought with the Dragon ¶ Michael who in the Prophet is called a great Prince is said to stand in Gods people side Dan. 10. 21. representeth vnto vs Christ whose Angells be both those holy seruiable spirites and also among men the godly Princes and Magistrates together with the Ministers of Gods word which serue Christ in vanquishing the huge powers of Antichrists hoast Marl. vpon Iohn in the Apoc. fol. 174. MICHOL Diuers doubtfull places of this woman made open plaine MIchol being Dauids wife was afterward giuen by Saule hir father to one Psaltiel y◠son of Lais which Psaltiel being a good man and a Doctour of Lawe did not yet vs◠hir for hée knewe hir to bée the very wife of Dauid and that hée had not forsaken hir for the which cause Dauid after ward receiued hir againe which he would not haue done if she had ben known of Psaltiel euen as he went no more into his wiues which Absosolom knewe Lyra. And whereas it is sayd that Michol had fiue sonnes by Adriel it is to be vnderstood that they were the sonnes of Merob her sister which was the wife of Adriel for Michol had no naturall childe borne of her nor was the wife of Adriel But bicause Michol did nourish and bring vp the children of Merob shée being dead euen as they had bene her owne naturall children therefore were they called the sonnes of Michol which were not her naturall sonnes but her sonnes by adoption Ly. And the sonnes of Michol the daughter of Saule whome shée bare to Adriel ¶ Héere Michol is named for Merob Adriels wife as appeareth 1. Reg. 18. 19. For Michol was y◠wife of Psaltil 1. Reg. 25. 44. and neuer had childe 2. Reg. 6. 32. Geneua And where it is sayd how Psaltiel went after Michol his wife wéeping what time as she was restored againe to Dauid It was thought that he wept for ioye that she was reduced to her owne husband againe and that he had not touched her but kept her as his owne sister for he béeing a doctour in the lawe knew that it was not lawful for him to touch her carnally Dauid being aliue Lyra. MICHTAM What this word Michtam signifieth Michtam of Dauid ¶ That is nobilitie or honour of chiualrie or an instrument of Musicke T. M. MY DAY The meaning of this place following ABraham was gladde to sée my day and he sawe it and reioysed ¶ To sée my day which was to sée the comming of Christ in the flesh which thing Abraham sawe farre off with the eyes of faith Geneua ¶ All the holy Fathers that were before the comming from the beginning of the world had the same fayth of Christ that we haue which be called Christians Tindale MY GOSPELL Wherefore Paule calleth it his Gospell According to my Gospell ¶ He calleth it his Gospell partly because he tooke much labour in preaching it partly for the great affection that he had towards it and for that he was appointed to the publishing of it abroade Pet. Mar. vpon the Rom. fol. 44. MILKE What is meant by milke and strong meate SUch as néede of Milke not of strong meat ¶ By Milke are vnderstood things easie to perceiue By stronge meate such as are hard and obscure Tindale ¶ That is called Milke which agréeth to beginners such as haue little experience That is called strong meat which is for old practitioners such as haue wisdome to iudge betwéene truth and falsehood Deering MILSTONE What is meant by this Milstone THat a Milstone wer hanged c. ¶ He maketh mention héere of a great kinde of punishment which the Palistines vsed as Saint Hierome saith to punish notable offences and wicked actes The Latine text for a Milstone hath Mola asinaria which signifieth the great stone that lyeth vnderneath in the Mill the which stone in Gréeke is called Asinus an Asse of the which commeth Asinaria S. Hillary saith that it is called Mola asinaria or the Asse stone because the Asse did vse to turne the same about at such times as any thing should be ground according to the manner of those Mils which we haue in these daies in the which an horse being blindfolded turneth the stone going still round Marl. fo 397. What is meant by the taking of the Milstone to pledge NO man shall take the neather or the vpper Milstone to pledge for then he taketh a mans life to pledge ¶ Ey the neather or the vpper Milstone is signified anie thing which is necessary required to a borrower or a debter whereof he nourisheth and susteyneth himselfe that maye no creditour take from him in especiallye his craft and occupation whereon he chiefelye liueth maye hee not by imprisonment which some most cruelly doe kéepe
the Saints washed their garments in the bloud of the Lambe The Pardons teache men to washe their garmentes in the bloude of Saints Leo Bishoppe of Rome writeth notablye well to the Padestines against these Sacriâ—edges Although sayth hée the death of manye Saintes hath béene precious in the â—ight of the Lorde yet the killing of no innocent hath béene the perpetuation of the worlde The righteous receiued but gaue no Crownes and out of the valyauntnesse of the faythfull are graue examples of patience not giftes of righteousnesse for their deathe it were euerye one singular to themselues and none of them did by his ende paye the debt of an other for as much as there is one Lord Christ in whom all are crucified all are dead buried and raised vp againe Which sentence as it was worthy to bée remembred he repeated in an other place Saint Austen speaketh no lesse fitlye to the same effect Though fayth hee wee bye bretheren for bretheren yet the bloud of no Martyrs is shedde for the forgiuenesse of sinnes Which thing Christ hath done for vs that wée shoulde followe him but hath giuen vs a thing to reioyce vppon Againe in an other place As onely the sonne of GOD was made the sonne of man to make vs with him the sonnes of GOD So hée alone for vs hath taken vppon him punishment without euill deserninges that wée by him might without good deseruings obteine grace not due vnto vs. Caluine is his Institu 3. 〈…〉 chap. 5. Sect. 2. and. 3. Pardons are not knowne vnto vs by the authoritie of the Scriptures but by the authoritie of the Church of Rome and of the Popes which is greater then the authoritie of the Scriptures O blasphemous mouth so to saye I. N. Thus I aunswere It cannot well appeare from whom Pardons first begunne Amonge the olde Doctoure and Fathers of the Church there was either no talke at all or very little talke of Purgatorie But as long as Purgatorye was not cared for there was no man that sought for Pardons for the whole price of Pardons hangeth vppon Purgatorye take awaye Purgatoryeâ— and what shall wée néede of Pardons Pardons beganne when folkes were afraide of the paines of Purgatorie I. N. There is nothing in the Scripture lesse opened or wherof the olds learned fathers haue lesse written then Pardons Of Pardons there is no mention Alphe de Castro in his 8. booke or Pardons ¶ Looke Purgatorie PASSEOVER How the Lambe was called the passeouer FOr it is the Lords passeouer ¶ The 〈…〉 was called the passeouer that the very name it selfe should kéepe in memorie what was signified thereby which phrase and manner of speaking the Scripture vseth often calling the signe by the name of the thing that is signified As Gen. 16. b. T. M. ¶ The Lambe was not the passeouer but signified it As the Sacraments are not the thing it selfe which they do represent but signifie it Geneua ¶ This was the passeouer of the Iewes but our paschall Lambe is Christ as witnesseth Saint Paule 1. Coâ— 5. 7. The Bible note What the passeouer was The passeouer was an holy action ordeined by God in the killing eating of a Lambe partly to the end that the Church might kéepe in memorie the benefit which God did for them in the land of Aegypt to be a testimonie of Gods good will towards the faithfull to be a tipe of Christ and partâ—ye also togather all the pâ—r takers thereof into the fellowship of one body and to put them in minde to be thankfull and innocent Bullinger fol. 362. And they â—â—ue the passouer ¶ The Scripture vseth in sundrie places to call the Lambe the passeouer which was but the signe of the passeouer Because in all Sacraments yâ— signes haue the names of the things signified How this place following is vnderstood There was no passeouer holden like that which Iosias held from the dayes of the Iudges that iudged Israel nor in all the dayes of the kings of Israel and the kings of Iuda ¶ This is onelâ— spoken in the respect of the multitude zeale of the people â—â—ith the great preparation not because the passeouer was not all thâ—â— time celebrated D. Whitegift fol. 9. Of the passeouer offering of the cleane and vncleane If a man be cleane and not let in a iourney and yet was negligent to offer passeouer the same soule shal perish from his people c. ¶ In like manner it is with vs in our spirituall Easter or passeouer whosoeuer doth not reuerently beléeue the redemption of mankinde which was throughly finished in the true lambe Christ and amendeth not his life nor turneth from vice to vertue in the time of this mortall lyfe shall not belong vnto the glorie of the resurrection which shall be giuen to theâ— true worshippers of Christ but shal be rooted out from the companie of the Saints T. M. PASSION What a passion is WHatsoeuer moueth the minde in an vngodly desire is called a passion as malice rancour ire enuie ambition couetousnesse lecherie pride hatred studie of praise studie of enuieng and such other which stirre akd moue the minde out of his naturall rest to loue or to hate without reason measure As when a body suffereth any torment we say we be in a passion So wheÌ„ our minde suffreth any such inordinate desire we haue the mindes passion And euery such motion of minde out of his due course is called a passion Lupset What is now the passions and sufferings of Christ. Now ioye I in my sufferings which I suffer for you fulfill that which is behinde of the passions of Christ in my flesh c. ¶ Passions sufferings of Christ is the passions which we must suffer for his sake for we haue professed and are appointed to suffer with Christ. Iohn 20. 21. As my Father sent mée so send I you Tindale ¶ As Christ hath once suffered in himselfe to redéeme his Church to sanctifie it so doth daily suffer in his members as pertakers of their infirmities therfore a reuenger of their iniuries Geneua PASTOR Who are pastors and Shepheards PAstors or Shepheards are such as being endued with a singular gift know how to féed Christs hungry shéepe with his healthfull word as with most pleasaunt pasture how to heale them that be attainted how to bring backe them yâ— be astray to kéepe away the wolues from the Lords flocke These haue some certeine flocke committed to their charge which is the marke wherby they be discerned from the other afore And concerning these ther be diuerse things written by the Prophets and specially by Ezec. 34. 1. and also by Iohn 10. 11. 21. 15. And in the Act. 20. 28. Marl. vpon the Apoc. fol. 259. Looke Shepheard PATERNIANI What the opinions of these heretikes were PAterniani were heretikes which thought that the neather partes of mans bodie were made not by God but by the
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
man may there choose a conuenient remedie for his disease Basil vpon the first Psal. I. Northbrooke In the word of God is plentie for the strong man to eate there is inough for the childe to sucke There is also milke to drinke wherwith the tender infants of the faithfull be nourished and strong meats wherwith the lustie youth of them that is perfect may receiue the spirituall increasement of holy vertue Fulgentius in his Sermon of the confessours I. Northb. Nothing can deceiue them that search the holy Scriptures for that is the candle whereby the theefe is spied Theophilactus of Lazarus I. N. The Scripture is a flud wherin the little lambe may wade and the great Olyphant may swimme Gregorie in his Epistle to Leonard I. N. The Scriptures are easie to the slaue to the husbandman to the childe and to him that may séeme to be verye simple of vnderstanding Chrisost. in his first Homil. vpon Mat. How Christ and the Church are learned in the Scriptures In the Scriptures we haue learned Christ In the Scriptures we haue learned the Church These Scriptures wée haue commonlye and why doe wee not commonlye retaine both Christ and the Church in them August Epist. 166. Against them that finde fault that the Scriptures be darke The holy spirit hath so nobly and wholesomely tempered the holy Scriptures that he might with the easie places of it serue the greedy hunger of men and with the dark places to take away the loathsomenesse For there is no point almost found in the darknesse of it which is not plainely spoken in some other place Whereby saith Musculus it is manifest inough that if any thing be spoken darkly in some place of the Scriptures the light of it must be sought ought of those places where the matter is more plainly expressed c. Mus. fol. 151. Where things are more plainely vttered in the Scriptures there must we learne how they are to be vnderstood in darke places August li. 83. quest Let vs come saith Chrisostome to the leuell and marke of the holy Scripture which doth expound it selfe And by and by after The sacred Scripture expoundeth himselfe and suffereth not the hearer for to erre Chrisostom in his 2. chap. Gen. Homil. 13. In the Scriptures are all things needfull for our saluation The holy Scriptures béeing inspired from God are sufficient to all instructions of truth Athanasius against the Gentiles Not all things the the Lord Iesus did are written as the Euangelist witnesseth For the Lord both did sayd many things that are not written but these were chosen out to be written which séemed sufficient for the saluation of the vnbeleeuers Augustin to the Bre. in the wildernesse in his 49. treatise vppon Iohn Whatsoeuer is required for our saluation is already conteined in the holy Scriptures He that is ignoraunt shall finde there what he may learne He that is stubburne and a sinner may finde there scourges of the iudgement to come the which he may feare He that is troubled may finde ioyes and promises of euerâ—asting lyfe through the beholding of which he may be stirred to good works Chrisost. in his 19. Homil. vpon Math. Reade the Scriptures wherein ye shall finde fully what is to be followed and what is to be auoided not all thinges that our Lorde Iesus did are written c. As before is sayd Augustine to the brethren in c. For as much as Christ himselfe hath not reuealed these things which of vs will saye they bée these or these For who is there either so vaine or so rash who notwithstanding hée speaketh the truth to whome he lysteth and what he lyâ—teth will affirme without anye testimonie of the Scriptures that these be the things that the Lord would not then open Augustine in the. 96. treatise vpon Iohn If there be anie thing néedfull to be knowne or not to bâ—e knowne we shall learne it by the holy Scriptures if we shall néed to report a falsehood we shal fetch it out from thence if to be corrected to be chastened to be exhorted or comforted to be short if ought lacke that ought to be taught or learned we shall also learne it out of the same Scriptures Chrisost. vpon the. 2. of Tim. the 3. chap. Lyke as in a Merchaunts ship are carried diuerse things necessarie for mans lyfe So in the Scriptures are conteined all things néedfull to saluation Lyra vpon the last chap. of the Prouerbs How holy Scripture is to be read Now to the intent that the reading of holy Scripture may be to our profite we must applye our selues to it not onelye thankfully and reuerently but also with great sobernesse and pure affection ioyning prayer therevnto also For God reuealeth his mysteries out of heauen Dan. 2. 18. He giueth vnderstanding to the lyttle ones Psal. 119. 130. according also as Christ teacheth Mat. 12. 25. Notwithstanding for as much as it is not giuen to all men to read holy writ ther is expresse mention made of hearing which ingendereth faith by the effectuall working of yâ— holy Ghost in mens harts for fayth commeth by hearing and hearing by the word of God Rom. 10. 27. Marl. vpon the Apoc. fol. 6. ¶ Looke Search Of the ignoraunce and knowledge of Scriptures Ignoraunce of the Scriptures sayth Saint Hierome is the mother and cause of errours And in an other place he saith the knowledge of the Scriptures is the food of euerlasting life Hierom. in the. 23. of Math. How by the Scriptures all doubts are tried Consider in what daunger they be that haue no care to read the holy Scriptures for by the same Scriptures only the iudgement of this triall must be allowed Origen in his â—0 boo 16. chap. to the Rom. Neuer moue question héereof but onely learne of the holy Scriptures For the onely proues that ye shall there finde are sufficient to proue the Godhead of the holy God We must needes call to witnesse the holy Scriptures for our iudgements and expositions without these witnesses they carrie no credit Origen in his first Homely vpon Ieremy We must read the Scriptures with all dilligence and bée occupied in the lawe of the Lord both day night yâ— we may become perfect exchangers be able rightly to discerne what money is lawfull and what is counterfait Hierom. in his 3. b. and. 5. chap. to the Ephe. I require the voice of the shepheard read me this matter out of the Prophets read me out of the Psalmes read it out of the lawe read it out of the Gospels read it out of the Apostles August in his booke of Pastors the. 14. chap. Neither will I alleadge the Councell of Nice against you nor shall you alleadge the Councell of Arminium against mée By the authoritie of Scriptures let vs weigh matter with matter cause with cause
reason with reason August contra Maxi. li. 3. chap. 14. More weightie is the doctrine of the Scripture and the Prophets then of such as be raised from the dead doe report any thing or if an Angell descend from heauen As for the things they talke they be but seruants that speake them but whatsoeuer the Scripture vttereth the Lord hath spoken it The Lord therfore doth teach vs that we should thinke credit shuld be rather giuen vnto the Scriptures then to all other things Chrisost. de Lazaro concione 4. No man will giue héede to the Scriptures for if we did consider them we shuld not onely not fall into â—rrours our selues but also thereof deliuer other that are deceiued and put them from perill Chrisost. in Epist. ad Heb. Homil. 8. Let vs not bring deceitfull ballances wherein we may weigh whatsoeuer we lust at our owne discretion saieng this is heauie this is light but let vs bring the heauenly ballance of the holy Scripture as from the treasure of the Lord therin let vs weigh what is of more weight Hierome causa 24. quest chap. 1. non adfera How Christ ouercommeth Satan with Scriptures Iesus sayd vnto him it is written againe ¶ Christ woulde not ouercome Satan by his diuine and almightie power but with the Scriptures and word of God to teach vs by his own example to fight against Satan with the holy sacred Scripture which are our heauenly armour the word of the spirit Beza How this place following is to be vnderstood Among the which some things are hard to be vnderstoode c. ¶ That is to say among the which things for he disputeth not héere whether Paules Epistles be plaine or darke but saith that amongest those things which Paule hath written off in his Epistles and Peter himselfe in these two of his owne there are some things which cannot be so easily vnderstood and therfore are of some drawne to their owne destruction that hée saith to make vs more attentiue and dilligent and not to remoue vs from reading of holy things For to what end should they haue written vaine speculations Beza ¶ As no man condempneth the brightnesse of the Sunne because his eyes is not able to susteine the cleerenesse thereof so the hardnesse which we cannot somtime compasse or perfectly vnderstand in the Scriptures ought not to take away from vs the vse of the Scriptures Geneua Of them which say that Scripture hangeth vpon the iudgement of the Church I know saith Caluine that they haue commonly the saieng of Augustine where he sayth he would not beléeue the Gospel saue that the â—uthoritie of the Church moued him therevnto But â—ow vntrue and cauillously it is alleaged for such a meaning by the whole tenour of his writing it is easie to perceiue He had to doe with the Maniches which desired to be beleeued without gaine saieng when they vaunted that they had yâ— truth on their side but proued it not Now Augustine asketh them what they would doe if they did light vpon a man that would not beleeue the Gospell it selfe with what manner of perswasion they wold drawe him to their opinion Afterward he saith I myselfe would not beleeue the Gospel c. saue yâ— the authoritie of the church moued me therto meaning yâ— he himselfe when hée was a straunger from the faith could none otherwise be brought to embrace the gospell for the assured truth of God but by this the he was ouercome by the authoritie of the Church And what meruaile is it if a man not yet knowing Christ haue regard to men Augustine therfore doth not there teach yâ— the faith of the godly is grounded vpon the authoritie of the Church nor meaneth that the certeintie of the gospel hangeth theron but simply onely that there should be no assurednesse of the gospell to the Infidels wherby they might be won to Christ vnles yâ— consent of the church did driue them vnto it And the same meaning a little before he doth plainly confirme in this saieng When I shal praise yâ— which I beléeue scorne the which thou beléeuest what thinkest thou méet for vs to iudge or do but the we forsake such men as first call vs to come know certeine truths after commaunded vs to beléeue things vncerteine And that we follow them that require vs first to beléeue that which we are not yet able to sée that being made strong by beléeuing we may attainâ— to vnderstand the thing that we beléeue not men now but God himselfe inwardly strengthening giuing light to our minds These are the very words of Saint Austen Caluin 1. booke chap. 7. Sect. 3. The Papists say it must be vnderstood after the interpretation of the Church of Rome which is false When the Apostles bad vs trie the spirits whether they be of God or no meant he trow ye we shuld trie them according to the testimony of the Church of Rome When the men of Thessalonica tried the Apostles doctrine whether it wer true or no Asked they yâ— iudgement of the Church of Rome c. Deering Obiection How is the word of God and the Scriptures knowne but by the Church Aunswere The Church was and is a meane to bring a man more spéedely to know the scriptures and the word of God as was the woman of Samaria a meane that the Samaritanes knew Christ but as when they had heard him speake they sayde Now we know that he is Christ not because of thy words but because we our selues haue heard him So after we came to the hearing and reading the Scriptures shewed vnto vs and discerned by the Church we doe beleeue them and know them as Christs shéepe not because the Church sayth they are the Scriptures but because they be so being assured therof by the same spirit which wrote and spake them Bradford in the booke of Mar. fol. 1794. When the Scriptures was in English ¶ Looke Bible Of the burning of Scriptures ¶ Looke Herode SEA Of the diuerse names giuen to this Sea OUer the sea of Galile ¶ This is a lake which is called in the Scripture the sea or lake of Ginnereth which some interpret the sweete sea is called of the Gréeks Genezar or Genazareth Of this Iosephus maketh mention in his third booke of the war of the Iewes 18. chapter S. Iohn calleth it the sea of Tiberias because the citie of Tiberias so called of Herode the Tetrach for the honour of Tiberius Caesar bounded vpon the East part of the same Wherefore by this portion the Euangelist doth more plainly describe the place whither Christ went For the whole lake was not called the sea of Tiberias but onely that part which lay more to the shore vpon the which Tiberias was scituate Marl. fo 188. What the Sea of Glasse signifieth As it were a Sea of Glasse ¶ The Hebrues betoken all manner of
and that the last of them were in his time August li. de haer SEAVEN How the number of seauen is taken in Scripture IOhn to yâ— 7 churches yâ— are in Asia ¶ The churches yâ— were at that time in Asia were estéemed to excell almost all the Churches of the whole world both in multitude of people in holinesse of life according as it is to be séene in the Acts of the Apostles and in Paules Epistles Now although that by the name of Asia is ment the lesser Asia which is the third part of this world yet not withstanding by these seauen Churches by the seauen Bishops of them are easily vnderstood al other Churches and all Curates of the whole world According as by the number of seauen the Scripture doe commonly betoken a generalitie or an vniuersalitie Lyke as in these texts where the number of seuen is put indefinitely or vncertainly Untill the barren woman haue borne seauen Children that is to say many children 1. Reg. 2. 5. Also seauen women that is to say many women shall take holde vpon one man Esay 4. 1. Marl. vpon the Apoc. fol. 7. This number seauen importeth a great and as it were an infinite quantitie And héere ye sée why it is said in yâ— Prouerbs that the righteous falleth seauen times a day and riseth again True it is that some men vnderstand this to be ment of sinning but Salomon speaketh onely of the mischaunces we fall into for we be beaten with many roddes one while there commeth some disease another time some other aduersitie Now some man shall trouble vs anone another shal do vs some wrong Ye sée then the falls which godly children fall into Some stande of holding them vp with strong hand it séemeth that he letteth them tumble downe like little babes that haue no strength But what When we be so fallen God doth alway releeue vs and specially as he saith in another place he will laye his hand vnder vs and will not suffer vs to fall ouer hard Cal. vpon Iob. fol. 99. A iust man falleth seauen times and riseth againe ¶ That is he is subiect to many perills but God delyuereth him Geneua What the seauen Angells doe signifie And I saw the seauen Angells stand before God ¶ These seauen Angells be manie Antichrists and these mightie that do harme to the faithfull and hinder the Gospell but Iesus Christ standeth at the Altar with the Oblation of his body for the faithfull Sir I. Cheeke ¶ And I saw saith S. Iohn seauen Angells standing before the maiestie of God which signifieth the preachers of his word for the seauen seuerall times of the seauen seales opening to euery seale corresponding an Angell For all that the preachers hath done from the beginning of the Gospell to the time of this last seale opening shall then appeare at once In that day saith Esay the Trumpet shal be blowen they that were lost shal come from the Assyrians the scattered â—tock shal come from Aegypt and worship the Lord in Hierusalem Bale SEAVENTIE INTERPRETERS Of their translating of the olde Testament out of Hebrue into Greeke THe seauentie Interpreters at yâ— request of Ptolomeus king of Aegypt translated the olde Testament out of Hebrue into Greeke 275. yere before the incarnation of Christ. And wheras some hath reported and beléeued that these 70. Interpreters being diuided into 70. Cellulas that is lyttle studies or sundry lyttle Chambers at the Citie of Alexandria should all translate one way is a lye saith S. Hierom For neither Aâ—stias that was a man learned and a Writer euermore learned at Ptolomeis hand did neuer note no such miraculous thing by them No nor yet Iosephus which being a most diligent 〈…〉 riographer and also a Iewe borne of whom it is not lyke yâ— he would haue hid the praise of his Countrey-men yet did he neuer in no part of his 20. bookes that he wrote in Grâ—ke De Antiqâ—itatibus Iudaicus make mention of any such miraculous interpretation yâ— the 70. Interpreters should make But Aâ—stâ—des also Iosephus is contented to write to grant yâ— the 70. Interpreters being gathered together in one large lodging or Chamber In vna basilica did conferre togethers so made a volume a worke in Gréeke of the Bible that they translated out of their owne countrey speach the Hebrue tongue Thus they write of them and this I thinke to be true saith S. Hierome This is drawen out of the Preface which S. Hierome made to the 5. bookes of Moses wherin S. Hierom doth reproue the 70. Interpreters of errour for omitting certaine text of scripture which were in the Hebrue veritie and also alleadged of the Euangelists and for adding in their Translation more then was found in the Hebrue veritie Also he reproueth those which saith there is no Hebrue veritie nor no credite to be giuen to the Hebrue tongue but rather to our Latine Bibles The Preface is notable which beginneth on this wise Desiderij mei c. These words Respice in me which be added in our Latine Psalters are not found in the Hebrue veritie for S. Hierom in the second Apologie yâ— he wrote answering vnto the rayling of Ruffinus finding great fault with Saint Hierome for his enterprising to translate the olde Testament saith expresly that these words Respice in me wer added only by the 70. Interpreters and were not in the originall text of the Hebrue veritie Ric. Turnar SEVERVS Of his hereticall opinions SEuerus an Eucratite of whom Seueriani maintained the opinions of Tatianus adding therevnto of his owne reuilyng Paule reiecting his Epistles and denieng the Actes of the Apostles He said that a woman was of the Diuell and that man from the girdell vpward was of God and beneath of the diuell Epiphan haeres 45. Euseb. li. 4. cap. 27. SHADOVV ¶ Looke Wing SHAME What shame is SHame is an affection which springeth by reason of some filthinesse and it may be either a feare or els a griefe for if a man be afraid least of that which he doth or which he taketh in hand should happen any dishonestie vnto him hée is made ashamed as we see happeneth in young men which when they are either demaunded or hidden to do any thing they blush because they are afraide least they shoulde not aunswere aptly or should not be very able to doe that thing which they are bidden to doe But if an olde man or a young man be putte in remembraunce of any thing which seemeth not to be well done they blush because of the sorrow of the dishonestie whereinto they sée themselues to haue incurred Pe. Ma. vp the Ro. fo 156. How and whereof shame came first Shame came of disobedience and breaking of the commaundement of God for when Adam his wife had eaten of yâ— fruit which Adam was forbidden to touch their eyes were so opened that they sawe themselues both naked at the which sight they were
shall be vp waked c. ¶ To dye is not els but after labour â— wearinesse of body to go to bed and sléepe and so to rise vp early more fresh and lustie by which vprising he describeth our resurrection By sleep is vnderstood the rest of our bodies in our graues for our soules sléep not but be receiued into the handes oâ— our Father in heauen blessed with Christ in the fruition of his presâ—nce by the rising vp again in the morning is vnderstood yâ— resurrection of our dead bodies vnto life eternal our soules ioyned againe to them Melan. vp Da. ¶ Meaning all shall rise at the generall resurrection which thing he heere meaneth because the faithfull shoulde haue â—uer their respect to that for in the earth there shall be no sure comfort Geneua How God is said to sleepe God is said to sleepe when Christ laye dead in his graue whose death is called a swéete sléepe of â—eremie or els when he is slowe to helpe his elect out of trouble as in the Psa. 44. 23. Arise wherefore dost thou sléepe O Lord. SLIME What Slime was SLime was their mortar ¶ That slime was a fatnes yâ— issued out of the earth like vnto tarre thou maist call it Sement and if thou wilt In the 14. Chap. verse 10. ye shall read of Slime pits SMYRNA What Smyrna was ANd vnto Smyrna ¶ This was the famous Citie of all Ionia by the record of Plinie in his 5. Booke and 29. Chapter and of Strabo in his 14. Booke This word Smyrna soundeth as much as Myrrhe Marl. fol. 19. SNARE What the snare signifieth FRom the snare of the hunter ¶ The snare héere signifieth al naughtie doctrine whether it be taken of the Scripture euil expounded or of the euill inuentions of men As in the Psa. 69. 22. and 119. 110. T. M. That is Gods helpe is most redy for vs whether Satan assaile vs secretly which he calleth a snare or openly which is heere ment by the pestilence Geneua The meaning of this place following Let their Table be made a snare to take themselues withal ¶ That is let their opinion and doctrine be the cause of their stiffenesse and destruction as it is come to the Iewes Ro. 11. 9. The Hebrue Paraphrast saith thus Let such a dinner be sette before them wherevnto they may be so bound that they cannot escape The Scripture is a snare vnto the vngodly wherewith they be trapped although they be neuer so wel learned for only the spirituall perceiueth the meaning On the other side vnto the godly though they haue neuer so little learning it is the Riuer of the water of life Iohn 7. 38. T. M. ¶ The Iewes carry about in their hands the bookes of Moses and vnderstand them not they read the Prophecies denie that in theÌ„ is promised But where vnto maketh this some man will say They are blindfolded they are snared they be bowed downe and become deafe Eras. in his Paraphrase SNOVV Of the ingendring of snow WHen God couereth the whole earth with snow whence taketh he so great quantitie of waters Truly men will it is ingendered in the middle roomth of the ayer which is colde that when a great quantitie of vapours be drawen vp thether at length the same commeth together and fréeseth and thereof ingendereth the snow and if the same stuffe be more harder bound then is hayle ingendered because yâ— thing is become more fast and substantiall c. Cal. vpon Iob. fol. 704. Snow is a Cloud congeled by great cold before it be perfectly resolued froÌ„ vapors into water Snow is white not of the proper colour but by receiuing the light into it in so many smal parts as in fome or the white of an Egge beaten Snow is often vppon high Hills lyeth long there because their tops are colde as they be neare to the middle region of the ayer For oftentimes it rayneth in the valley when it snoweth on the Hills Snowe melting on the high hills and after frosen againe becommeth so hard that it is a stone and is called Christall Sléet is generated euen as Snow but of lesse colde or els beginneth to melte in the falling Snow causeth things growing to be fruitfull increase because the colde driueth heate into the rootes and so cherisheth the plants W. Fulee SOLD What it is to be sold vnder sinne BUt I am carnall sold vnder sinne ¶ Lyke as bond-men are violently thrust hurled turmoiled as it pleaseth their cruell master so are we through heapes of sinnes drawâ—n to many euill doings which we neither doe lyke nor allow The Bible note ¶ Read 3. Reg. 21. 20. of Achab. SONNE OF MAN What is ment by the Sonne of man BEcause he is the Sonne of man ¶ To be the Sonne of man according to the phrase of Scripture is nothing els then to be a very man euen as that he is said to be the Sonne of God is meant that he is very God The meaning of Christ is that he came foorth vnto men adorned with such power that hée might communicate and bestow that vpon them which he had receiued of his father And in that he is man he was ordeined by the Father to be the Authour of lyfe least we shoulde séeke him a farre off For Christ hath not receiued any thing wherof he himselfe stoode in néede but rather to make vs rich with his abundaunt treasure The summe and meaning is that in the man Christ the same is reueled vnto vs which was hidden in God and the life which men before could not attaine vnto is now at hand Also it is worthy to be noted yâ— when he might haue said because he is man he chose rather to saye because hée is the Sonne of man Let this serue our faith against those that teach that Christ tooke flesh not of the Uirgin Mary yâ— is to say of the séede of Abraham which the whole Scripture teacheth but that he brought the same with him from Heauen But Christ héere plainely calleth himselfe the Sonne of man not man onely Marl. vpon Iohn fol. 168. But the Sonne of man hath not whereon to rest his head ¶ Christ calleth himselfe the Sonne of man that is very natural man shewing in that his humilitie goodnesse which humbled himselfe to the death of the Crosse for our saluation Tindale Whosoeuer speaketh a word against the Sonne of man c. ¶ To speake a word against the Sonne of man is to be offenwith the humanitie or manhoode of Iesus Christ for his humble and lowe degrée as were manye of the Iewes Tindale Behold one lyke the Sonne of man came in the cloudes ¶ Which is ment of Christ who had not yet taken vpon him mans nature neither was the Sonne of Dauid according to the flesh as he was afterward but appeared then in a figure and that in the Cloudes that is being seperate from the common sort
he departed from him for a season ¶ If at any time we ouercome Satan through the grace giuen vs of God let vs not therefore bée proude or thinke that we are not without perill but rather let vs be circumspect and warie for Satan wil come vpon vs againe as be did vpon Christ whome after hée had beene ouercome by him he tempted many wayes by his limmes Sir I. Cheeke It is not inough twice or thrice to resist Satan for he neuer ceaseth to tempt Or if he relent a little it is to the ende that he may renue his force and assaile vs more sharpelye Geneua God suffereth none to be tempted aboue his strength But shall with the temptation make a waye to escape c. ¶ He that led you into this temptation which commeth vnto you either in prosperitie or aduersitie or for your sinnes past will turne it to your commoditie and deliuer you Geneua TEN What the number of ten signifieth AND ye shall haue tribulation for ten dayes ¶ That is to say many dayes For it betokeneth that the Church shall bée in continuall warfare vnder the crosse of persecution For the number of ten is the number of fulnesse and therefore it is not to be obserued too nicely So sayd Iacob to his father in lawe Beholde thou hast chaunged my wages ten times Ge. 31. 7. And in an other place it is sayd They haue tempted mée now ten times Nu. 14. 22. Also beholde ye haue offered me reproch ten times Iob. 19. 3. That is to say oftentimes sundry waies Marl. vpon the Apoc. fol. 42. What the ten hornes doe signifie Ten hornes ¶ The ten hornes doe signifie many prouinces Geneua How the ten commaundements are diuided into two Tables It is certeine faith Ambrose that the first commaundement is conteined in this Thou shall haue none other Gods but me The second Thou shalt not make thy selfe anie lykenesse of any thing that is in heauen c. The third Thou shalt not take the name of thy Lord God in vaine The fourth Thou shalt obserue my sabboth daies The fift Honour thy father c. But bicause these first foure precepts perteineth vnto god they must be vnderstood to be conteined in the first table The rest perteineth to men as to honour thy parents not to kill not to coÌ„mit fornication not to steale to beare no false witnesse to couet nothing of thy neighbours These sixe commaundements séemeth to be written in the second table whereof the first is Honour thy Father c. Thus much Ambrose Musc. fo 36. Of the ten virgins ¶ Looke Saints TENTS How Tents were first inuented IVbal the sonne of Lamech by Ada his wife first made the poâ—tatiue tents for to féede his cattell ordered his flocks disseuering the shéep from the goats found out yâ— certein time when the Rams shuld be put to the Ewes taught it other Lanquet Of three manner of tents That they defile not their tents among which they dwell ¶ There were thrée sorts of tents among the Hebrues The tent of the Lord that is the Tabernacle The tent of the Leuite and the tent of Israel The lepers were excluded them all The impure of an issue from the two first and the defiled by the dead onely from the Tabernacle of the congregation The Bible note TEARES Whereof teares commeth THe naturall Philosophers agrée not among themselues in this matter Some doe thinke that teares doe come by reason of the gall being troubled vnto which opinion agréeth yâ— first booke De mirabilibus sacrae Scripture the. 10. cap. which booke is intituled to be Augustines writing Other suppose theÌ„ to be a certeine kinde of sweate which Plutarch affirmeth but some do thinke that euen as from milke is separated whaye so also a watrish humour is separated from bloud wherof the greater part turneth into vrine yâ— which remaineth is thrust forth into teares Lastly Seneca in his 100. Epistle to Lucillus thinketh that with the stroke of griefe and sorrow the whole body is almost shaken there withall the eyes out of the which eyes the humour lieng nigh vnto them is expressed Pet. Mar. vpon Iudic. fo 62. The meaning of these places following My teares haue ben my meate day and night ¶ As other take pleasure in eating and drinking so he was altogether giuen to wéeping Geneua Put my teares in thy bottell ¶ If God kéepe the teares of his Saints in store much more will he remember their bloud to auenge it and although tyrants burne the bones yet can they not blot the teares and bloud out of Gods register Geneua And the Lord God will wipe a way the teares from all faces ¶ He will take away all occasions of sorrow and fill his with perfect ioy Apoc. 7. 17. 21. 4. Geneua And couered the altar of the Lord with teares ¶ Ye cause the people to lament because that God doth not regard their sacrifices so that they séeme to sacrifice in vaine Geneua TEREBINT The meaning of this place following and the nature of the tree AS yâ— Terebint haue I stretched out my braunches ¶ The Terebint is a hard trée spread abroad with long boughes whereout runneth the gum called a pure Turpentine which cleanse the stomake of putrified humours purifieth yâ— eares so the wisdome of God declared in his Scriptures spreadeth abroad her manifolde braunches of knowledge and vnderstanding to purge the inward eares and corruption of the soule The Bible note TERTVLIANIST AE What Heretikes they were THese men denied second marriage said that the soules of wicked men became diuels after their departure out of this life that the soule is continued by going from one into an other as much to say by carnall descent succession Aug. TESTAMENT What a Testament is TEstament is an appointment made betwéene God man and Gods promises Tindale fol. 6. TETRARCHA What Tetrarcha were TEtrarchia or Tetrarcha are wordes vsurped of the Romane writers but taken from yâ— Gréeks Tetrarcha were princes hauing the fourth part of some portion of the kingdome Such are they which we cast deputies or presidents The Romanes diuiding their kingdomes to suppresse rebellion limited yâ— same to diuers presidents or gouernours which they called Tetrarchae or Toporchae and the regions themselues Toporchas or Tetrarchas the which thing we may read in Plinie Mar. fo 305 TEVDAS ¶ Looke Theudas THAMAR Wherefore she is reckoned in the Genealogy of Christ. ONely such women are named in the Genealogy of Christ as the Scripture doth openly reproue yâ— we seeing Christ to be borne and come of sinners touching the flesh might beléeue that he would be mercifull vnto sinners Sir I. Cheeke And Iudas begat Phares Zara of Thamar ¶ By incestuous adultery yâ— which shame setteth forth his great humilitie who made himselfe of no reputation but became a seruant for our sakes yea a worme no man
bread in the Sacrament is chaunged into the substance of Christs body And therefore Dunce himselfe vtterly refuseth shunneth it And thinketh it better to hold that the bread departeth getteth it selfe away that then in place of it succéedeth Christs body When it was first inuented That which is former saith Tertulian is true that which is latter is false But the doctrine of Transubstantiation is a late doctrine for it was not defined generally afore the Councell of Laterane about 1215. yeres after Christs comming vnder Pope Innocentius the third of that name for before yâ— time it was frée for all men to beléeue it or not beléeue it as yâ— B. of Duresme doth witnes in his booke of the presence of Christ in his supper lately put forth Ergo yâ— doctrine of transubstaÌ„tiatioÌ„ is false Brad. Reasons against Transubstantiation That the Lord gaue to his disciples bread wine called it his body the very scripture do witnes For he gaue that called that his body which he tooke in his hands whereon hée gaue thanks which also he brake gaue to his disciples yâ— is to saye bread as yâ— fathers Ireneus Tertulian Origen Cypriane Epiphanius Augustin all the residue which are of antiquitie do affirme but inasmuch as the substaunce of bread wine is an other thing then the substance of the body and bloud of Christ it plainly appeareth that there is no Transubstantiation The bread is no more transubstantiate then yâ— wine but that the wine is not transubstantiate S. Mathew and S. Marke doe teach vs for they do witnes yâ— Christ said that he would drinke no more of the fruite of yâ— vine which was not bloud but wine and therefore it doth follow that there is no Transubstantiation Chrisostome vpon Mathew and S. Cypriane doe affirme this reason As yâ— Bread of the Lords supper is Christs natural body so is it his mysticall body for the same spirit that spake of it This is my body did say also for we being many are one bread one body c. But now it is not his mysticall body by transubstantiation therfore it is not his natural body by traÌ„substaÌ„tiation The words spoken ouer the bread in S. Luke Paule are not so mightie and effectuall as to transubstantiate it For then it or that which is in it shuld be transubstantiate into the new Testament therfore the words spoken ouer the bread are not so mightie to make Transubstantiation Bradford How it hath made the Turkes power to increase It was decréed of yâ— transubstantiation as they call it in the yere of Christ. 1215. Nocentius the third being Pope Which decrée hath confirmed the most horrible prodigious Idolatâ—y that euer was And anone after in the yeare 1250. began Othomaâ—s kingdom to prosper And so shortly after this Idolatrye once confirmed his kingdome began to arise and increased aboue all other Regions and brought foorth weapons against the West part of the world to punish the filthie spottes of the Romane Church So that as soone as this Idolatry of the Masse began to be confirmed of the people the Turkes power did increase to scourge it in Christ. And shall yet more and more grow prease vpon vs till this Idolatry of the Masse be taken quite away c. The cause wherefore the opinion of Transubstantiation is holden and defended The words of scripture saith Iohannes Scotus otherwise called Dunce might be expounded more easely and more plainly without Transubstantiation but yâ— Church did chuse this sense which is more hard being moued therevnto as it seemeth chiefely because that of the Sacraments men ought to holde as the holy Church of Rome holdeth but it holdeth that bread is transubstantiate or turned into the body wine into the blood as is shewed De summa trinitate side catholica â—irmiter credimus Cranmer Gabriel who of all other wrote most largly vpon yâ— Canon of the Masse saith thus It is to be noted that although in the scripture that the body of Christ is truly contained receiued of Christian people vnder the kindes of bread wine yet how the body of Christ is there whether by conuersion of any thing into it or without conuersion the body is there with the bread both the substance accidents of bread remaining there still it is not found expressed in the Bible Yet forasmuch as of the sacraments men must hold as the holy church of Rome holdeth as it is written De hereticos ad abolenduÌ„ that Church holdeth hath determined that the bread is transubstantiated into the body of Christ the wine into his bloud therfore is their opinion receiued of all that be Catholike that the substance of bread remaineth not but really truly is turned transubstantiate and changed into the substaunce of the body of Christ. Cranmer TREE The tree falling compared to death WHether the trée fall to the South or to the North looke in what place the trée falleth there shall it lye ¶ That is to say looke in what case the righteous Iudge shall finde thée at the houre of thy death such shalt thou be iudged to be Hemmyn ¶ He exhorteth to be liberall while we liue for after there is no power Geneua What the tree of life the tree of knowledge meaneth The trée of life also in the middest of the garden the trée of knowledge of good and euill ¶ The one was a signe of the life receiued of God the other of miserable experience which came by disobeying God Geneua TRESPASSE How trespasse in this place is vnderstood WHen that person shall trespasse This text is to be vnderstood of such trespasses wherewith we hurt our neighbor in worldly goods as they call them and therefore must yâ— hurt be restored and the fift part thereto If the partie remained not to whome the restitution was due nor anye of his lawfull heires then must it be the Priests wages which at that time had no other liuelode What trespasse offering signifieth Trespasse offering that is an offering for a trespasse Trespasse after the order of the scripture signifieth sometime all the life past which we haue liued in infidelitie being ignoraunt of the veritie not onely in doing open sinnes but also when wée haue walked in our owne righteousnesse TREASVRE What this treasure in earthen vessells is BUt we haue this treasure in earthen vessels ¶ By this treasure Christ himselfe and the wholesome doctrine of the Gospell is vnderstood Mat. 13. 44. By the earthen vessells the frailnesse of our flesh is ment God for his own laude doth set forth himselfe by those things that are weak and féeble because that the whole glory should be giuen vnto God alone and not vnto men that is made of earth Ambrose Sir I. Cheeke ¶ Albeit the ministers of â—y â— Gospell be contemptible as touching their persons yet the
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
of the letters but the Gospell is in the marking of the sentence of Scriptures This sentence approueth Saint Paule saieng thus The kingdome of God is not in worde but in vertue and Dauid saith The voice of the Lorde that is his worde is in vertue And after Dauid saith Through the worde of God the heauens were made And in the spirit of his mouth is all the vertue of them In the booke of Mar. fol. 644. An exposition of this place following For I am not ashamed of the Gospell ¶ The Gospell is that heauenly message which declareth vnto vs yâ— Iesus Christ is the power of God in whom and by whom God doth set foorth vnto the world all his heauenlie treasures that whosoeuer doth beléeue in him whether he be a Romaine or a Iew Gréeke or other he should not perish but haue lyfe euerlasting Sir I. Cheeke Saint Bede affirmeth that in his time and almost a thousand yeares after Christ héere in Britaine Easter was kept after the manner of the East church in the full moone what daie in the wéeke so euer it fell on and not on the Sundaie as wée doe now whereby it is to be collected that the first preachers in this land haue come out froÌ„ the East part of yâ— world where it was so vsed rather then from Rome Petrus Cluniacensis writing to Barnard affirmeth that the Scottes in his time did celebrate their Easter not after the Romaine manner but after the Gréeks And as the sayd Britaines were not vnder the Romaines in the time of this Abbot of Cluniake So neither were they nor would bee vnder the Romaine Legate in the time of Gregorie nor woulde admit anie primacie of the Bishop of Rome to be aboue them Ghildas saith that Ioseph of Aramathia that tooke downe Christ from the crosse béeing sent hether by Philip the Apostle out of Fraunce he beganne to preach the Gospell first in this Realme in the time of Tiberius the Emperour Nicephorus saith that Symon Zelottes about the same time came into this land and did the like Theodoretus sayth that Saint Paule immediatly after his first deliuerie in Rome vnder the Emperour Nero preched the Gospell in this Ilande and in other Countries of the West Tertulian saith of his time that the countries of Britaiâ—e which the Romaines could neuer attaine vnto are now subiâ—ct to Christ. Origen saith the same GOATE How this Goate doth figure Christ. PUtting them vpon the head of the Goat ¶ Héere this Goat is a true signe of Iesus Christ who beareth the sinnes of the people Esay 53. 5. Geneua Why it is called the scape Goate And the other for a scape Goate ¶ In the Hebrew it is called Azazel which some saie is a mountaine néere Sinai whether this Goate was sent but rather is called scape Goate because it was not offered but sent into the desart as verse 21. Geneua GRACE What Grace is BY grace vnderstand the fauour of God and also the gifte of working of the spirit in vs as loue kindnesse patience obedience mercifulnesse despising of worldlie thinges peace concord and such like Tindale The true definition of grace The true definition of Grace and agréeing to the holy scriptures is the free beneuolence of God whereby he counteth vs déere in Christ Iesus and forgiueth vs our sinnes giueth the holie Ghost an vpright life and eternall felicitie by this definition is séene not onlie what we call grace but also by whom we haue it and with all the principall effects thereof Pet. Mar. vpon the Rom. fol. 140. Receiued grace of all Apostleship ¶ Grace is throughout all the Epistles of Paule taken for the fauour and frée mercie of God whereby he saueth vs fréelie without anie desertes or workes of the lawe In like maner peace is taken for the tranquilitie of the conscience being fullie perswaded that through the merites of Christs death and bloud-shedding there is an attonement and peace made betwéene God and vs so that God will no more impute our sinnes vnto vs nor yet condemne vs. Sir I. Cheeke What it is to reiect grace To reiect and refuse the grace of God is to séeke righteousnesse by the law or to deserue grace by our owne righteousnes What difference is betweene grace and gift Grace properlie is Gods fauour beneuolence or kind mind which of his owne selfe without deseruing of vs he beareth vnto vs wherby he was moued inclined to giue Christ vnto vs with all his other gifts of grace Gift is the holie Ghost his working whom he powreth into the hearts of theÌ„ on whom he hath mercie whom he fauoureth Though the gifts of yâ— spirit increase in vs dailie haue not yet the full perfection yea though there remaine in vs yet euill lusts sinne which fight against the spirit as he saith héere in the seauenth Chapter and in the fift to the Galathians and as it was spoken before in the third Chapter of Genesis of the debate betwéene the womans seede and the séede of the Serpent yet neuerthelesse GODS fauour is so greate and so strong ouer vs for Christs sake that wee are counted for full whole and perfect before God For Gods fauour towardes vs diuideth not her selfe increasing a lyttle and little as doe the giftes but receyueth vs whole and altogether in full loue for Christes sake our intercessour and Mediatour And because the giftes of the spirite and the battell betwéene the spirite and euill lustes are begunne in vs alreadie Of this nowe vnderstande thou the. 7. Chapter where Paule accuseth himselfe as a sinner and yet in the 8. Chapter sayth There is no dampnation to them that are in Christ and that because of the spirite and because the gifts of the spirite are begunne Sinners wée are because the flesh is not full killed and mortified Neuerthelesse in as much as we beléeue in Christ and haue the earnest and beginning of the spirite and woulde faine bée perfect GOD is so louing and fauourable vnto vs that he will not looke on such sin neither will count it as sinne but will deale with vs according to our beliefe in Christ and according to his promises which hée hath sworne to vs vntill the sinne bée full slaine in vs and mortified by death Tindale in his Prol. to the Rom. The difference betweene grace and the Lawe Chrisostome noteth certeine diefferences betwéene the Lawe and Grace The Lawe sayth hée setteth â—oorth a Crowne but first requireth workes and battailes Grace first crowneth and afterwarde bringeth vnto the battayle By this hée teacheth that the righteousnesse which is set forth the Lawe is obteined by workes for wée cannot bée iustified by the lawe vnlesse wée haue accomplished all the thinges which are commaunded in the lawe But that other righteousnesse which wée haue by grace through fayth doth first crowne vs with a newe generation and adoption to be the children of
the holy Communion euery Sunday King William Conquerour at a counsell at Winchester where the Popes Legate was put downe many Bishops Abbots Priors He gaue to Lanfranck yâ— Archbishoprick of Canterburie the Archbishopricke of Yorke vnto Thomas a Cauot of Beyon King Henrie the first toke an oath as well of the Clergie as of the Laitie sware them vnto him vnto William his sonne and made Bishops and Abbots c. King Henrie the second made Thomas Becket Archbishop of Canterburie who thereat was sworne to the king and to his lawes and to his sonne Edward the first made a statute at North-hampton that after that time no man shall giue neither sell nor bequeath neither chaunge neither by Title assigne landes tenements neyther rents to anie man of religion without the kings leaue In the daies of king Richard the second it was enacted against the Pope that it should be lawfull for no man to try anie cause before him vpon paine to forfait all their goods and to suffer perpetuall prison Elentherius the Pope writing to Lucius king of England said thus vnto him Petijstis a nobis c. Ye haue required of vs to sende the Romane and Imperiall lawes vnto you to vse the same in your Realme of England We may alwaies reiect the lawes of Rome and the lawes of the Emperour but so can we not the lawes of God for ye haue receiued through the mercie of God the lawe and fayth of Christ into your kingdome you haue both the Testaments in your Realme Take out of them by the grace of God and aduice of your subiects a lawe and by that lawe through Gods assuraunce rule your Realme but be you Gods Uicar in that Kingdome A. G. How kings doe reigne by the prouidence of God By me kings reigne c. ¶ Whereby he declareth that honours dignitie or riches come not of mans wisedome or industry but by the prouidence of God Geneua How the kings hearts are in the hands of God The kings heart is in the hands of the Lord c. ¶ Though kings séeme to haue all things at commandement yet are they not able to bring their owne purposes to passe any other wise then God hath appointed much lesse are the inferiours able Geneua How kings were called Nurses The king is called of the Prophet the nursing Father and the Quéenes are named Nurses that although the ministrie of féeding perteine to the Ministers yet the prouision for the foode the ouersight that the children of God be duelye fedde with the right milke with the true bread and water of lyfe belongeth to the Princes therefore haue they the name of Nurses not to nourish children in ciuill matters and corporall fâ—ode onelye but as in ciuill so in Lacte verbi In the milke of the worde of God also Is this onelye the cherishing of the good childe by giuing lands reuenews maintenance and liuing to the Church Is this onely the displing of the froward childe or as ye call it the punishing of the heretike No Maister Stapleton Lyra his exposition and yours doe not agrée He sayth they are Nurses what to doe To féede whom The faithfull ones wherewith With the milke of the word what word Euen the word and Sacraments of God Whereof sith the ministrie and execution belongeth not vnto them but vnto the Ministers it followeth necessarye therevppon that the prouision direction appointing care and ouersight which is the supreame gouernement belongeth to them And this is that which Lyra confesseth and thereby vrgeth of Constantine that he was such another Nurse as did kéepe defend mainteine vpholde and féede the poore faithfull ones of Christ yea carried them in his bosome as it were and procured them to be fedde did set forth Proclamations not onelye against false religion but also to sette forth to exhort and allure vnto the christen fayth caused not the Idolatrous religion to be suppressed but caused also on the other part the true knowledge religion of Christ to be brought in and planted among the people and did not onelye make lawes for punishing of heretikes and Idolaters but also reformed all manner abuses about Gods seruice Thus sayth the Bishoppe out of Eusebius did Constantine playe the Nurses parte I. Bridges fol. 622. Of the kings that serued Iosua And put your feete vpon the neckes of those kinges ¶ This was not done of cruelnesse but to confirme and strengthen the Princes and the whole hoast of Israel which had not killed all but suffered some to flye into Cities that they shoulde heereafter spare no kinges of the Cananites whose possessions the Lord gaue vnto them in as much as they were commanded to slaye all Deut. 20. 17. T. M. ¶ By this Iosua woulde encourage his Captaines and signifie vnto them what victorie they shoulde looke for of the rest of their enimies séeing kings are thus by them serued The Bible note How wicked kings are of God and not of God They haue reigned and not by me They were Princes I knew them not ¶ These wordes are Gods complaint against the wickednesse of those kings of Israel that directed not theyr gouernement by Gods lawe not that they were not kings but that they were wicked kings not that they wer by no meanes ordeined of God for Omnis potestas est a Deo All power is of God And God saith in generall Per me reges regnant Kings rule by me so wel heathen as faithful kings Pilates power was from aboue These kings of Israel Ieroboam Achab Iehu c. were of Gods ordeining Yea Iehu whose house héere GOD complained vpon and sayd He and his ofspring raigned not by him were yet notwithstanding made kings reigned by him In respect of their ambition and priuate affections their reigne was not of him In respect of Gods ordinaunce of his iustice of his prouidence it was not onely permitted but also especially appointed of him as both the Text is euident and your own Glose meaning the Papists coÌ„fesseth for Ieroboam the elder yâ— it was done by Gods will although it were done also by the peoples sinne that regarded not the will of God but followed their owne selfe will And so in some respect it was not the work of God and yet in other respects it was the worke of God And so héere he expoundes himselfe and sayth I know them not not that he was ignoraunt of them but he acknowledged not their doinges Secondly neither the Prophet Ose nor anie other Prophet tooke vpon them to depose any of those wicked kings but to declare the wrath and vengeance of God to come vpon them after which declarations they did not subtract from them their ciuill obedience or counted them from that day forward no longer to be their kings or exhorted the Church of God to forsake their politike gouernement but hauing declared their message from God they let them