the vnablenesse of our workes 1184. The meaning of the place eod Of the works of darknes of the spirit eod How they know not God that deny him in deedes eo Vvorld what the world signifieth here 1185 Why it is called of Paule preseÌ„t euil eo Of the disputers of this world eod The meaning of the place eod Vvormeâ— how Christ compareth himselfe to a worme 1168 Vvormewood Compared to false teachers c. eod Vvorship what is ment by worship 1187. How God only is to be worshipped 1188 Of the worshipping of Saints eod Vvrath what wrath is in God eod Vvritten so much as is necessary for our our saluation eo What it is to be written in the earth 1189. Who are written in the book of life 1190 Y. Yeare how it is as it was in the olde time 1190 How the yeare was diuided 1191. Yoke how the yoke of Christ is vnderstood eod What the yoke of seruitude is 1192. What this yoke signifieth eod What the yoke of transgression is eod What is ment by the yoke in this place eo Yron furnace what is ment thereby eod Z. Zachary how he his wife are iust 1193 Zeale A definition thereof 1194. FINIS ¶ Common places with their expositions collected and gathered out of the workes of diuers singular Writers And brought Alphabeticallie into order AARON How long Aaron was before Christ. AAron the sonne of Amram nephew to Leuy and brother to Moses was borne about the yeare before Christs incarnation 1609. at what time as Amenophis was king of Aegypt Lanquet How Aaron is a figure of Christ. And he stood betwéene the dead ¶ Aaron is héere a figure of Christ which is the mediatour betwéene God and the Church which restraineth the iust vengeance of God for the sinnes of the world which helpeth the chosen when they be in miserie T. M. A comparison betweene Aaron and Christ. Aaron was in nature a perfect man and so was Christ and more excellent in propertie being without sinne Aaron ministred not for the peoples sake but for his owne also being a sinner Christ for the people onelie himselfe néeding nothing Aaron offered Sacrifice but other things none of his owne Christ offered his Sacrifice his owne and himselfe c. Deering What Aarons Bels signified As Aaron with his succession was a liuelie figure of our Sauiour Christ Iesu who is the high Priest for euer after the order of Melchisedech by whom they had all a full perfect saluation that by him do come to God liuing alwaies to this end that he maie appeare in the sight of God for vs. So the golden Bels that he was commanded to haue in the hem of his Tunicle did signifie the earnest liuelie preaching of the Gospell whereby Christ our sauiour and his Apostles did waken the world out of the sléepe of death as all good faithfull ministers of the Church following his example and the example of the Apostles ought to doe So doth Origen expound it saieng Let also the high souereigne Priest haue bels about his garment that when he goeth into the holie place he maie giue a sound and not enter into it with silence And these Bels that ought alwaies to ring are put in the hem of his Tunicle which as I beléeue is done to this end that thou shouldest neuer hold thy peace of the latter daies and of the end of the world but thou shouldest alwaies ring of it according to that that is said RemeÌ„ber the end thou shalt liue 1. Veron ABADDON How it is the right name both of Satan and of the Pope WHose name in Hebrew is Abaddon ¶ Abad in Hebrew signifieth to destroie whereof commeth Abaddon as ye would say a destroier or destroieng in Gréeke ApollyoÌ„ For in Gréeke Apollyon signifieth the same yâ— Abaddon doth in Hebrew The old translator in latin hath added Habens nomen exterminans that is to saie in English Hauing the name of destroier For Iohn wrote in Gréeke and passed for no more but to be vnderstood of them that knewe the Gréeke And yet it must not séeme against reason that the auncient translator was desirous to haue the latine men knowe what Apollyon signifieth to the ende that all men might beware of Antichrists wiles For this name agreeth verie fitlie to Satan and to Antichrist his sonne For like as Satan is a murtherer from the beginning Iohn 8. ver 44. and vndid all mankinde with his naughtinesse euen so hath Antichrist with the venime of his errours led awaie an innumerable multitude of men into deadlie yea spéedie destruction In which respect Paule tearmeth him the child of perdition 2. The. 2 a. ver 3. And Christ saith A theefe commeth not but to steale to murder to destroie Iohn 10. b. ver 10. Marl. vpon the Apo. fo 134. ¶ Abaddon that is destroier for Antichrist the son of perdition destroieth mens soules with false doctrine and the whole world with fire and sword Geneua ABHOMINABLE Who be abhominable ANd the Abhominable ¶ He tearmeth them Abhominable who after the knowledge of the truth do not onelie slide backe from it by Apostasie but also become most deadlie enimies therof biting blaspheming it with their currish chaps finallie abhorre the truth are likewise abhorred of God who is the truth For Abhominable signifieth anie thing that the stomacke loatheth or abhorreth Concerning such loathlie abhominable creatures looke M. t. 12 d. ver 45. Heb. 6. a. ver 4. 5. 6. 7. 8. and 2. Pet. 2. ver 20. 21. 22. Therefore we must regard not what pleaseth the world but what pleaseth God least we vouchsafe chiefe honour vpon those whom God doth worthilie abhorre For saith Mâ—rlarat this saieng of our Sauiour is well knowne That which is highlie in the fauour of men is abhominable before God Marl. vpon the Apoc. fol. 289. ¶ Abhominable They which iest mocke at religion Geneua ABHOMINATION OF DESOL Hovv this place of Daniel is vnderstood THese words of Christ Daniel are diuerslie applied Origen in Mat. Tract 29. saith thus Antichrist is the abhomination of desolation S. Chrysost. in opere imperfecto hom 44 saith This Antichrist is called the abhomination of desolation for yâ— he shall cause the soules of manie Christians to be desolate forsaken of God Greg. Nazianzenus saith Antichrist shall come in the desolation of the world for he is the abhomination of desolation S Hierom in Mat. cap. 24. saith By the abhomination of desolation we maie vnderstand all peruerse doctrine he saith also the abhomination of desolation shal stand in the Church vntill the consummation of the world lewel fol. 446. ¶ This Abhomination yâ— Daniel speaketh of was the wickednes Idolatrie of the Iewes wherewith almost all the whole nation was infected It is called abhomination which is as much to saie as lothlines because God lothed it as a most silthie thing it was
is to heare the Gospell to beléeue it with heart to confesse God with mouth which worship Paul laieth it as the foundation of all righteousnes saluation saieng Nigh is the word vnto thée euen in thy mouth heart and this is the word of faith which we preach For faith in our hearts iustifieth and the confession with our mouth bringeth saluation c. Melancthon vpon Dan. How God onely is to be worshipped Thou shalt worship the Lord thy God and him onely shalt thou serue saith our Sauiour Iesus Christ Whervpon it may be argued thus Whosoeuer is neither our Lord nor our God to him ought we in no wise to giue godly honor nor yet to worship him but neither the Angells nor the dead Saints are our Lords and Gods but are ministers of our Lord God vnder him our fellow seruaunts To them therefore ought we in no wise to giue godly honour nor yet to worship them neither do we honour and worship Christ because he is holy righteous or because that he is beloued of God but because he is true and naturall God of one substaunce with the Father and the Holy ghost Veron Of the worshipping of Saints ¶ Looke Saints VVRATH What wrath is in God BY wrath is vnderstood not a disturbaunce or perturbation of mind for these things can haue no place in God but as Augustine hath well interpreted in his Booke of the Trinitie Wrath in God signifieth a iust vengeaunce And God is saide to be angry when he sheweth forth the effects of an angry man which are to punish and auenge So he is said to repent himself that he had made man because lyke a man that repenteth himselfe he would ouerthrow his worke Pet. Mar. vpon the Rom. fol. 107. ¶ Looke Anger VVRITTEN So much is written as is necessary for our saluation I Suppose the world could not containe the bookes yâ— should be written ¶ This is a figuratiue speach which doth signifie yâ— there was many things mo to write but there remaineth so much written as is necessary sufficieÌ„t for our saluatioÌ„ Ti. ¶ But God would not charge vs with so great an heape séeing therefore that we haue so much as is necessary we ought to content our selues and praise his mercie Geneua ¶ These things are written which being well weyed are plentifull inough to instruct vs in all godlinesse I wold to God they were so exactly discussed to imbrace godlinesse as they are narrowly sifted and stretched to maintaine contention and brawle Marl. vpon Ioh. fo 613. ¶ S. Austen plainly declareth and saith True it is that the Lord hath done many things the which be not all written but they haue written those things which ought to be written and which is sufficient for all beléeuers Aug. vpon the 11. of Iohn tract 49. I am not ignoraunt saith Bullinger but that I knowe that the Lord Iesus both did and spake many things which wer not written by the Apostles but it followeth not therefore that the doctrine of the word of God taught by the Apostles is not absolutely perfect For Iohn the Apostle and Euangelist doth fréely confesse that the Lord did many other things also which wer not written in his booke but immediately he addeth this saith But these are written that ye might beléeue the Iesus is Christ the sonne of God that in beléeuing ye might haue life through his name He affirmeth by this doctrine which he contained in writing that faith is fully taught and that through faith there is graunted by God euerlasting life Bullinger fo 17. What it is to be written in the earâ—h Domine omnes qui te derelinquunt confundentur recedentes a te in terra scribentur quoniam derelinquerunt venam aquarum viâ—entium Domini Lord all they that forsake thée shall come to shame all they that run from the trust in thy gouernaunce and diuine prouidence hoping and trusting in the pollicies of Princes and might of men they shall be written in the earth that is their name shall be spoken off héere in the earth amongst men they shall haue cappe and knée and manye gaye good morrowes in this lyfe In terra scribentur but in Heauen and in the booke of lyfe they shall not come Why so For they haue forsaken the vaine of liuing waters I meane the Lord and his word Ric. Turnar Whose names are written in the booke of life and whose in earth Whose names are not written in the Lambes booke of life ¶ The names of the Apostles and all beléeuers are written in heauen and the names of the wicked are written in the earth according to this saieng They that depart from thée shall bée written in the earth Iere. 17. 13. that is to say they shal be forgotten before God and before the Congregation of the righteous which thing is expressed vnder another borrowed speach The vngodly are not so but they be as chaffe which the winde tosseth about Psal. 1. 4. Marl. fol. 191. ¶ They onely shall possesse that which are written in the Lambes booke of life yâ— were predestinate therevnto in Christ before the worlds constitution to be holy and vnspotted in his sight These are they whom he hath in a perpetuall remembraunce whom he hath ordâ—ined of goodnesse chosen of mercie called by the Gospell iustified through faith and glorified in the perfourmaunce of his commaundements that they shoulde bée lyke fashioned to the shape of his sonne Though these of frailenesse offend many times as the flesh can doe none other yet denie they not the veritie they abhorre not the scriptures But after they haue fallen they repent from the heart they séeke yâ— remedies they hate their owne déedes they call vnto Christ they lament their chance they hunger and thirst continually for the righteousnesse of God and such other lyke Bale Yeare How the yeare is now as it was in the olde time THat which Macrobius doth only attribute vnto the Aegyptians shuld haue ben more better attributed to the Hebrues among whom there was alwaies a certaine course of yâ— yere which by the circuit of the Sunne was obserued The yeare was then of twelue months as it is now The month contained that time as it doth now the whole course of the Moone the day lyke of 24. houres Whereby worthely is refused the errour of them which would the yeares of that age to be ten times shorter then they be now which the holy scripture testifieth to be false The floud began in the 600. yeare of the life of Noe in the 17. daye of the second month ceased the 30. day of the same month in the yere following in which place the 11. months is read whereby it appeareth that there were no fewer months in a yere then there be now and as they lyned then much longer then we doe now so is it plain that they had farre greater bodies then we haue now Lanquet How the yeare was
doubt not thereof eod L. Labans Gods how they were stolne 596. Labours The meaning of the place eod Ladder what is signified thereby eod Lay men how they ought to read the scriptures 597. The doctours affirmations 598. Of laye mens bookes 600. How saye men may baptise eod The opinion of Iohn Caluine eod How they haue ministred the sacrament 601. Laieng on of hands whoo the custreof me arose eod The meaning of the place 603. Lampes what they without oyle doe signifie eod Land what is ment by the crieng of the lande 604. Laodieia what the word signifieth eod Of the striâ—e yâ— was ther for Easter eod Last Of the last day eod Who be last and who be first 605 Of the last farthing eod Latria what the word signifieth eod Lawe what the lawe is 606. Platoes definition of the lawe 607. What the office the vse of the law is 608. What the lawe of nature is eod What the lawe written is eod How the lawe is our scho lemâ—â—ster 609. How the lawe first entred 610. How the lawe was giuen in thunder eo Wherefore the lawe was giuen eod How the lawe was giuen by Moses 611. How we are dead through the lawe eod How the lawe increaseth sinne 612. Why it is called yâ— messenger of death eod What the lawe of God requireth eod What it is to be vnder the lawe eod What it is not to be vnder the lawe 613. Why Paule calleth the booke of Genesis the lawe eo How the law is impossible to fulfill eod How the lawe is called a yoke 614. The difference between Gods lawe and mans eod Who hath fulfilled the lawe eod How the Gentiles wer not wtout law eod How the law maketh all men sinners eo How it maketh vs to hate God 615. How the law is spirituall eod How we dye to the lawe eod To die in the defence of the law eod The meaning of these places eod The argument of the lawe 616. The nature and office of the lawe and Gospell 617. Lazarus how the poore rich are matched together eod Of the loosing of Lazarus eod Left hand what Gods left hand sig 618. Legion what a Legion is eod League what a league is eo Of three kinde of seagues 619. Lend Net lend vpon vsury eo Lenâ— wherevpon the lenten fast is groâ—ided eod Why the father 's instituted Lent 620 Leper what the Leper signifieth 621 How a Leper was knowen eod Of the leprosie that Christ healed eod Lesse The meaning of the place eod Letanies what the Letanies were 622. Letterâ— what the letter signifieth eod How the letter killeth 623 How the letter and circumcision is taken heere 624 Leuen how it is diuersly taken in scrip eo Leuy Of Leuy otherwise called Mathew 625. Leuites what their office was eod How the place is to be vnderstood 626 Leuâ—athan what LemathaÌ„ signifieth 627 Libanus Charmel what they signi eod Libertie of Christ. To stand therein 628. Lye The definition of a lye eod Whether wee may lye to preserue or no. eod Of the Midwiues lye of Rahabs lye 629. How Paules Iye is excused eod Of one that would not lye 630 Of Abrahams Iye eo Of Dauids Iye eo Life how the places are expounded eod Whether a man may lengthen or shorten his life 631. Light who is the true light eod The meaning of the places 632. What is ment by the shining light 633. Wherfore these lights were ordeined eod Lilies what it is to gather vp Lilies eod Lion The meaning of the place 634 How they bee compared to the persecuters of Christ. eod How Tirants are likened to Lions 635 How they are fed by Gods prouidence 636. Locusts what manner of beasts they wer eod Loynes gird what is ment thereby eod The meaning of the place eod Long life how a good man may desire it eod Lord. how he is our shepheard feedeth vs. 638. Of the Lords helpe in trouble eod How the Lord suffereth long 639 Lordship The meaning of the place eod Lots how they may be vsed lawfully 640 Loue. Of the order of loue eod How it is the fulfilling of the lawe 641. How we ought to loue God 642. Why loue hath the chiefe place eod Of Mary Magdelens loue 643 How perfect loue casteth out all feare 644 The meaning of the place eod The difference betweene loue and charitie 645. Of 5â— manner of loues eod Lowlinesse wherefore lowlinesse come to worship 646 Loosing and binding eod Of the loosing of Lazarus eod Lucifer what is ment by Lucifer eod Luke The life of Saint Luke eod Luke warme what it meaneth 648. Lunatike Of the man yâ— was lunatike eo Luther what he was eod The cause why he first wrote against the Pope eo How he wrote to Pope Leo. 649. How he was troubled with the lusts of the flesh eod Of his question a little before his death 650. His praier before his death eod What sects is said to rise out of him eod M. MAcedonius Of his crueltie and tumult 650 Magi. What the Magies were 651. Magistrate what a magistrate is eod How they are yâ— ministers of gods in 652 How the Ecclesiasticall person is subiect vnto him eod How magistrates the do not perswade the people to Gods worde are not to bee obeyed in cause of conscience eod Magnifie what it is to magnifie 653. Mahomet of yâ— rising vp of this false pr. eo Of his faire shew of holinesse 654 Mayzim what this word signifieth 656. Maker against the word maker in yâ— sacr eo Malachy of yâ— sacrifice he speketh off 657 Mammon what Mammon signifieth 658 Man how he was made after the image of God eod How god made maÌ„ to be vndestroied eo How the death of man and beast is alike 659 How mans life is but sorrow care eod Of mans good purpose before grace eod How mans ordinance may be altred 660 Of the disposition of man eod Of mans will and running 661. Of 2. Hebrue words yâ— signifie man eod Of the first man Adam and the seconde man Christ. 662. Of the man that gathered stickes on the Sabboth day eod Of the man wounded 663. How the birth of man is 4. manner of wayes eo Mandragoras What Mandragoras is eod Manes how the sect of the Maniches rose of this man 664. Wherein yâ— Papists agree with them eo The â—aniches conâ—uted 665. Many of many that be called 666 Manna What Manna signifieth eod How it is not the true bread that came downe from heauen eo Of those that eat Manna are dead eo What Manna and the white stone signifieth 667. How Manna the water brought out of the Rocke is c. eod Maranatha What this word signifieth 668. Marcion Of his damnable heresie eo A comparison betweene Marcions doctrine and the Popes 669. An example of Maâ—cions chast life 670. Marcus The detestable heresie of this man eod Mary how she ought not to bee worshipped 671. Of the painting of hir
God doth not onelie attribute this vnto God that he séemeth to be angrie when he doth chasten and punish sinners but he doth expreslie giue vnto him a certeine commotion also which we doe call anger And I will not grudge to resite his words These things saith he which be naught must of necessitie displease him that is good and iust and he that is displeased with euill is moued when he seeth it done We doe rise to reuenge not because we be hurt and anoied but that discipline maie be kept mens manners corrected libertie refrained This is a iust anger which as it is necessarie in man for the redresse of naughtinesse so is it also in God from whom the example came vnto man For like as it behooueth vs to chasten them which be subiect vnto our iurisdiction so it beséemeth God to chasten the sinnes of all and that he maie doe that he must néedes be angrie For it is naturall for the good to bee moued and stirred at the sinne of an other Therefore they shold haue defined it thus that anger is the motion of the mind meaning to chastice sinne For the definition of Cicero Anger is a desire to reuenge is not much different from that we said afore But the same angerâ— which we maie call either furie or rage ought not to be in man because it is altogether faultie But that anger which belongeth to correction of vice neither ought to be taken from man neither can be taken from God because it is both profitable necessarie for meÌ„ This saith Lactantius by which words he doth not take from God the commotion and sturre of anger but that onelie which is ioined with fault and is vnséemelie also for man Musculus fol. 438. For some when they heard prouoked him to anger ¶ He is angrie héere because they refused wisdome and imbraced follie because they forsooke yâ— word of truth â—olowed vaine deuices because they would not enter into the rest promised them but had more desire to returne to yâ— heauie labour bondage of Aegipt This madnesse of yâ— people the Lord is angrie with as a louing Father yâ— had care ouer them So if we will haue holie anger let it be frée from all hatred reuenge arise onelie for the profit and well dooing of our neighbour Thus we read our Sauiour Christ was angrie when he sawe yâ— frowardnesse of the Iewes who by no admonitions would be made wiser Thus S. Paule prouoketh Timothie when he saith Reproue sharplie rebuke men yâ— they turne not awaie from yâ— truth So S. Iude biddeth vs all if we fall into companie with froward men to saue them with feare as if we would sodeinlie pluck them out of the fire Thus if we can haue our affections moued we are holiâ—â—e angrie for the end of our doings is yâ— profit of our brother Deering By wrath is vnderstood not a disturbance or perturbatioÌ„ of the mind for these things can haue no place in God But as Augustin hath wel interpreted in his booke of yâ— Trinitie Wrath in God signifieth a iust vengeance And God is said to be angrie when he sheweth foorth his effects of an angrie man which are to punish aâ—enge So he is said to repent himselfe that he had made man because like a man that repenteth himselfe he would ouerthrow his worke Pet Mart. vpon the Rom. 107. And the wrath of the Lord wared hotâ—e against Israel c. Wheras yâ— wrath of God wared hot against Israel is not so to be vnderstood as though God had anie affections for that perteineth onelie vnto men But according to the coÌ„mon receiued exposition of these places we féele yâ— God is like vnto men yâ— are angrie after which selfe same reson it is written yâ— he somtime repenteth wherefore God either to repent or to be angrie is nothing els but that he doth those things which men repenting or to be angrie vse to doe for the one do either alter or els ouerthrowe that which before they had done and the other take vengeance or iniuries done vnto them Ambrâ—se in his booke of Noe the Arke the 4. Chapter speketh otherwise of the anger of God for neither doth God saith he thinke as men doe as though some contrarie sentence should come vnto him neither he is angrie as though hâ—â— wore mutable but therefore these things are beléeued to expresse the bitternesse of our sinnes which hath deserued the wrath oâ— God to declare that the fault hath so much so farre increased that euen God also which naturallie is hot moued either by anger or hatred or anie passion séemeth to be prouoked to wrath c. And aptlie is there mention made of the anger before the punishment For men vse first to be angrie before they reuenge Pet Mar. vpon Iudic. fol 70. Of two kindes of Anger He was excéeding wrath c. ¶ There are two kindes of anger the one deserued the other vndeserued The deserued anger is with the which God is prouoked against sinners parents against disobedient children Magistrates against wicked subiects and maisters against negligent schollers and such like He that giueth occasion of such anger offendeth and is in fault bicause the partie against whome the offence is committed is iustlie angrie but such was not the anger of Herod The vndeserued anger is when as they are let by some meanes or other from their wicked intent and purpose He that giueth occasion to these is not in fault With this kinde of anger was Herod angrie therefore the fault was in himselfe and not in the wise men Marl. vpon Math. fol. 24. ANOINTING What is meant by the Anointing of the head But wheu thou fastest anoint thy head c. ¶ To anoint the head is meant as turning the other chéeke and of that the left hand should not knowe what the right did That is that they should auoide all vaine glorie and fast to God and for the intent that God ordeined it for And that with a merie heart and cheerefull countenaunce thereby to seeke the working of God and to be sure of his fauour Such is the meaning and not to binde them that fast to anoint their heades and wash their faces And the manner and phrase of speaking commeth of an vsage that was among the Iews to anoint themselues with swéete and odiferous ointmentes when they were disposed to be merie and to make good cheere As ye sée how Mary of Bethanie powred a boxe of precious ointments vpon Christs head as he sate at supper Tindale Of the anointing of the sicke with Oyle what was meant thereby And they anointed manie that were sicke with Oyle ¶ In healing the sicke the Apostles did vse oyle to signifie thereby that they were healed by the vertue of the holie Ghost which in the holie Scriptures manie times is signified by outward vnction Sir I. Cheeke Looke Oyle ANTES The first
Testament Currus falcati sickle Carts The Horses yâ— did draw these Cartes were wel harnessed especiallie the men yâ— rode vpon them These Chariots was a terrible kinde of Engine and in great price among the Aegyptians as it appeareth by king Pharao when he followed the Children of Israel with â—00 of chosen Chariots And in what estimation they were in among the Philistines ye shall find in the first booke of the Kings 13. Chapter that they came against king Saule with thirtie thousand Chariots beside other horsemen and warriours a great number Vigetius in his third booke de re militari saith that Chariots wer most vsed of Darius Antiochus and Mithridates but at length the Romanes inuented a trick that caused Chariots to be nothing set by The inuention was this They inuented Caltropes which when the Chariot came nigh vnto them with a great race mightie force they did cast from them their Caltropes which pricked their horses in the féete so sore that down came the Chariots horsemen and all This inuention saith Vigetius caused chariots to be laid down But héere in this realme of England they were had in vse and great price at such time as Iulius Caesar after he had conquered Fraunce came into the land called Britaine Iulius Caesar doth not call them Currus falcatus but he in his 5. booke of his Commentaries doth cal theÌ„ Esseda the chariot driuers Essedarij These be his words Equites Britaniorum Essedarijâ— acriter praelio cum equitatu nostra in itinere confluxerunt The horsemen of the Britaines and their chariot men verie fiercelie did sette vppon our men saith Iulius Caesar. Thus ye sée in what estimation Chariots were in the old time insomuch that the Prophet Dauid which had all his confidence in the Lords helpe said Hij in curribus hij in equis c. Some put their trust in horses and some in chariots but we will put our trust in the name of the Lord our God Ri. Turnar Because they had yron Chariots ¶ He that shall reade the Iliades of Homer shal easelie perceiue that the men in the olde time vsed Chariots in battailes and also the same may be gathered both out of the most auncient histories also out of the later writers amongst other Quintus Curtius writing the life of Alexander doth plainlie make mention of such Chariots in the battaile â—ought against Darius But I thinke no Writer writeth more plainlie of them then doeth Plinie For he in that Battailes wherein Antiochus was ouercome of the Romanes which is in the 4. Decade and 7. booke thus describeth Chariots which he calleth hooked He saith that they were chiefelie fonsed after this manner The points about the draught trée standing out from the yoke had as it were hornes wherewith whatsoeuer they met they might thrust it through and two hookes hong out at the ende of the Cart the one euen with the Cart the other fastened downeward to the earth The former serued to cut a sonder whatsoeuer came on the side of it the other was made to crush them which fell downe and went vnder There were also two sundrie hookes fastened after the same sort to the Exeltrées of both the wheeles c. The vse therfore of these Chariots endured till yâ— time that Anâ—ochus was ouercome Howbeit we neuer read that yâ— Romanes vsed them And that they were horible to behold and hard to be conquered maie manifestlie be gathered by the booke of Iosua for there in the 17. Chapter when the Tribe of Ioseph complained because it was so manie in number and had obtained so narrow a Lot Iosua commaunded this that if they had not roome inough they should go and dwell or els conquere the places of their Enimies adioining vnto them They excusod themselues yâ— they could not doe so because their neighbours had yron Chariots But to repeate more auncienter things Pharao as it is written in the booke of Exodus when he persecuted the Israelites which fled is said to haue had Chariots and with the same he tooke vpon him to enter into the Sea but they being ouerthrowen by the power of God he was punished for breaking his fidelitie Pet. Mar. vpon Iudic. fol. 32. CHARITIE What Charitie is CHaritie is the loue of thy neighbour The rule of Charitie is this Doe as thou wouldst be done vnto for Christ holdeth all alike the rich the poore the friend the foe the thankfull and the vnthankefull the kinsman and straunger Booke of Mar. fol. 1112. ¶ Charitie is a good a gracious effect of the soule wherby mans heart hath no fantasie to estéeme valour or ponder anie thing in this wide world beside or before the care and studie to know God c. Lupset ¶ Looke Loue. CHASTISE What the word Chastise betokeneth TO chastise is to correct one to his behoofe And therefore héere is to be noted the difference betwéene the afflictions of the godlie and the vngodlie For the godlie are afflicted to their owne profit namelie that they maie be nurtured vnto patience and helde fast in the feare of the Lord according as ye maie sée in Iob. â— 17. Iere. 31. 18. 46. 28. Pro. 3. 11. Heb. 12. 10. But the correction of the vngodly is called a consuming of them Iere. 30. 23. 24. and 46. 10. And therefore the chosen to amend at the Lords chastisement as Dauid 2. Reg. 12. 13. But the reprobate are hardened the more by Gods scourges as Pharao was Exo. 9. 7. 35. Marl. vpon the Apoc. fol. 69. O Lord correct me but with iudgement ¶ Considering that God had reuealed vnto him the certaintie of their captiuitie meaning the Iewes chap. 7. 16. He onelie praieth that he would punish them with mercie which Esay calleth in measure chap. 27. 8. measuring his rods by their infirmitie 1. Cor. 10. 13. For héereby Iudgement is ment not onlie punishment but also the mercifull moderation of the same as chap. 30. 11. ¶ Looke Affliction Punishment CHASTITIE How Hierom expoundeth chastitie HE expoundeth it of virginitie onelie as though they that were married could not be chast or though the Apostles did write these things onelie to virgins In the first second chapter to Tit. he warneth also Bishops young men and maried folkes both man and wife to be chast and pure Luther vpon the Gal. fol. 262. And there be some chast which made themselues chast c. ¶ He maketh himselfe chast for yâ— Kingdome of heauen sake which either hauing the gifte of sole life vseth the same to the setting foorth of Gods word or els béeing a perfect and a naturall man taketh to himselfe an honest yoake-fellowe and liueth in chast wedlocke with hir setting foorth neuerthelesse GODS truth to his vttermost power Sir I. Cheeke ¶ The word Chast signifieth Gelded and they were so made because they shuld kéepe the chambers of noble women for they were iudged chast Geneua ¶ There he some
Hierome aduersus Iouinian lâ— 1. Of the virgin that was sought for Dauid Let there be sought for my Lord the king c. ¶ Dauid tooke this virgin not for lust but for the health of his body by the aduise of his counsell which séemeth to be done by the speciall dispensation of God and therfore not to be followed as an example The Bible note Wherefore virginitie is praised S. Paule praiseth virginitie in them that are apt and able to embrace that state of liuing that they might with more speede go forth to preach and to serue the congregations He praiseth it not because he iudgeth that state to deserue the more grace for this errour fighting against the iustificatioÌ„ of faith he most of all abhorreth We deny it not saith Melancthon but yâ— ther be distinct states of liuing The Maior of the citie excelleth yâ— ship-maister but yet deserueth not the Maior more grace for gouerning the citie then the Shipper for ruling the Ship Yea it is possible that the shipper may worship God better in his ship then the Maior in the citie Wherefore these degrées differ not concerning the spirituall life by faith or any grace therby to be obteined although they conferred together in yâ— externe life one excelleth another for God willeth an order to be in offices and states of liuing A memorable fact of a virgin in defence of her country Aeneas Siluius otherwise Pope Pius the second in describing of Asia minor cap. 74. reciteth a certeine fact of a worthy virgin who at what time the Turkes were besieging a certeine towne in Lesbos and had cast downe a great part of the walls so yâ— al the towns men had giuen ouer putting on a mans harneis stepped forth into the breach where not only she kept the Turks from entring in but â—lue of them a great sort The citizens séeing the rare courage good successe of the maide toke to them againe their heart and harneis and so lustely laied about them that an incredible number of the Turks wer slaine The rest being repulsed from the land reculed into their ships who being then pursued by a nauie of Calisa were worthely discomfited likewise vpon the sea And thus was the I le of Lesbos at that time by a poore virgin that is by the strongâ— hand of the Lord working in a weake creature preserued from the Turks In the booke of Mar. VNBELEEVERS What S. Paule doth meane heere by vnbeleeuers BEare not the strange yoke with the vnbeléeuers ¶ Nothing in this world can hinder a man so much from true godlinesse as doth the amitie and friendship with the vngodly The sonnes of God did in the beginning ioyne themselues in amitie or friendship with the children of men and they were all destroyed by a floâ—d Hée that toucheth Pitch shall be defiled therewith Beware therefore if ye wil continue and abide stedfast in the true doctrine that ye accompanye not your selues with vngodly Epicures which without the feare of God doe giue themselues to all kinde of mischiefe and blasphemie Sir I. Cheeke ¶ He séemeth to allude to that which is written Deut. 23. 10. where the Lord commandeth that an Ore and an Asse be not yoked together because the match is vnequall So if the faythfull marrie with the Insidells or else haue to doe with them in anye thing vnlawfull it is héere reproued Geneua VNCIRCVMCISED LIPPES What is meant by vncircumcised lips SEeing that I haue vncircumcised lips ¶ To be of vncircumcised lips is to haue a tongue that lacketh good vtterance to set out matter withall T. M. ¶ Uncircumcised lips ¶ Or barbarous and rude in speach And by this word Uncircumcised is signified the whole corruption of mans nature Geneua VNCLEANE SPIRIT How this place of the Euangelist is vnderstood WHen the vncleane spirit is gone out c. ¶ Unlesse wée doe now at this present take better héede to our selues vse thankfully the grace of God nowe offered vnto vs by his Gospell and labour to expell these soule spirites that yet remaine among vs as couetousnesse whoordome vncleanenes c. the same that Christ héere threateneth vnto the Iewes shal happen vnto vs. Sir I. Cheeke When the vncleane spirit is gone out of a man c. ¶ The vncleane spirit after he is cast out when he commeth findeth his house swept and garnished taketh to him seauen worse then himselfe and commeth and entreth in and dwelleth there and so is the end of that man worse then the beginning The Iewes they had cleansed themselues with Gods worde from all outward Idolatry and worshipping of Idolls but theyr hearts remained still faithlesse to Godward and towarde his mercy and truth and therefore without loue also and lust to the law and to their neighbour for his sake and false trust in their owne works to the which heresie the childe of perdition yâ— wicked Bishop of Rome with his lawiers hath brought vs Christen were more Idolaters then before and became tenne times worse then in the beginning For the first Idolatry was soone spied and easie to be rebuked of the Prophet by yâ— Scripture But the latter is more subtile to beguile withall and an hundred times of more difficultie to be wéeded out of mens hearts Tindale fol. 35. ¶ When by the grace of God we are induced brought into the knowledge of the truth then are we deliuered from the power of Satan Therefore we must take héede that hée doe not to our vtter destruction returne againe into vs that is to say that wée fall not againe into our own infidelitie superstition and ignorance Then indéed shal we be in worse case then we were before Sir I. Cheeke What is meant by these three vncleane spirits ¶ And I sawe thrée vncleane spirits like frogges come out of the mouth of the Dragon ¶ That is a strong number of this greate Diuell the Popes Ambassadours which are euer crieng and croking lyke Frogges out of Antichrists mouth because they shoulde speake nothing but lyes and vse all manner of craft and deceite to maintaine their rich Euphrates against the true Christians Geneua VNFAITHFVLL How the vnfaithfull eate not Christs bodie ¶ Looke Eating Wicked Euill will VNGODLY The meaning of this place of the Prophet THe vngodly haue bent their bow c. ¶ That is a borrowed speach by which is signified the wicked enimies of Dauid were most prest and readyâ— to destroye him for this Psalme as some suppose was made when he fledde from Saule and hid himselfe from him in diuers and sundry places As ye read 1. Reg. from the. 22. to the. 27. wher his persecution was so great that at length he was faine to flye out of yâ— coasts of Israel vnto the Philistines after the like manner do our Saules daily persecute the christen Psa. 37. 12. T. M. ¶ Looke Wicked VNICORNES What is meant by the Vnicornes ANd heare me from among
〈…〉 Apoc. 16. 1â— Ioh. 12. 2â— Math. 13. 1â— â— Re. 8. 15 〈…〉 14. 15. Gen. 3. 15. Heretikes Confuted about the yeare of our Lord. 247. Iâ—â—as 2. 2. Esa. 38. 10 Esa. 38. 18 Mat. 5. 22 Heretike Mat. 9. 20 Heretikes Gen. 5. 24. Gen 38. 7. Mat. 17. 5 Tit. 3. 10. 1. Herode Mar. 2. 16 Ambr. in Luca. lib. 3. cap. 3. Iosephus Ant. Iud. li. 17. cap. 8. 9. Anno Christi 6. Augu 47. Euse. chr Mat. 14. 1. 2. Herode Mat. 14. 3. Iosephus deceiued Luke 23. 7 Act. 12. 1. Heretikes Eze. â— 5. Deu. 31. 17 Eâ—â— 13. 19 2. Tim. 2. 17. Luke 3. 2 Hierome Tertulian Augustinâ— Exâ— 29. 40 Augustin Apo. 22. 1â— Apo. 11. 18 Nu. 10. 29 â—poc 20. 6 Apo. 3. 7. Esaie 6. â— Psa. 1â— 25. Act. 8. 17. 1. Cor. 3. 16 â— Cor. 6. 16 1. Cor. 6. 19 1. Cor. 1. 11 Rom. 8. 11 Rom. 8. 9. Act. 2. 5. Luke 4. 18 Esa. 61. 1. 1. Iohn 5. 7 Act. 12. 24 Act. 13. 2. Act. 20. 28 August Nazianzenus Didimus Basil. Nu. 5. 17. Rom. 12. 10 1. Pet. 3. 7. Exe. 20. 12 3. manner of honors Rom. 8. 24 Augustin Luke 1. 69 Psal. 18. 2. Exo. 23. 28 Iosu. 24. 12. Pro. 30. 15 Mat. 〈…〉 〈…〉 Math. 20. 3 Eleuenth houre Apoc. 8. 1. 1. Ti. 3. 1â— Gen 28. 17 Exo. 1. 21. Psa. â—34 2 Psal. 25. 9. Mat. 19. 29 Math. 5. 6. Iob. 1. 1 Eph. 5. 25. 1. Tim. 3. 2 Tit. 1. 6. Hiero. in Epist. ad Tit. cap. 1 Apo. 21. 20 Exo 26. 1. Gen. 25. 29 Figure Psal. 24. 6. Iacobs face Gen. 27. 19 Iacobs lie Gen 32. 24 Iacobs vvrastlingâ— Esay 44. 3 Iacobs seede Nu. 23. 23 No sinne in Iacob Psal. 20. â— God of Iacob Exo. 3. 14. Gal. 1. 20. Hist. Ecle li. 2. cap. 9. A notable conuersioÌ„ of a wicked accuser after a martyr Exo. 7. 11. Apo. 21. 19 1. Cor. 8. 4. Ier. 10. 11 Dan. 3. 2. Apoc. 21. â— Rom. 1. 28 Luk 21. 20 Mar. 4. 3â— Ioh. â—1 33. Ge. 43. 30. Rom. 11. 26. August â— quest Canon ca. 33 Origen in his 2. booke 45. ca. Chrisost. in his 3. ser. of Lazarus Mat. 15. 14 Mat. 12. 45 Similitude Esay 20. 6 Exo. 20. 4. Exo. 20. 5. Images broken 1000. years ago Cicero Ieroboams calse Clement li 5. ad Iaco. Aug de vera religione ca. vlti Marcella Li. 2. ca. 19 Lay mens bookes Abac. 2. 18 Teacher of lies Doctrine of vanitie Worke of errour Iere. 10. 8. Set vp in high places Danâ— 3. 2 Leo Em. Images taken out of Churches Constantine Em. Epiphanius Image of Christ pulled down Mar. 〈…〉 16 Athanas. in li. con Gent. Image caruers Sap. 14. 10. Harme by Images Tertul. de Idolatria Image of Trinitie Act. 19. 35 Dan. 3 â— Eze. 8. 3. Esa. 44. 13 Image caruer Colosci 1. Timâ— 6. 16. Psal. 36. 9 Math. 19. 24. Ier. â—3 23 Heb. 6. 4 Heb. 3. 12 Psal. 33. 2. Iudie 3. 27 Augustin Psal. 50. 15 Psa. 145. 18. 1. Tim. 2. 5 1. Iohn 2. 1 Rom. 8. 26 Rom. 8. 34. Ioh. 14. 6 Ioh. 16. 23. Rom. 8. 33. Iames. 1. 17 Iob 3. 2. Iob. 3. 1. Iob. 2. 7. Iob. 9. 20â— Iob. 16. 18. Mat. 14. 2. Mat. 17. 12 Iohn 10. 41 Mat. 21. 25 Act. 19. 3. Ihon. 1. 41. 2. Pa. 17. 7 2. Par. 19. Lyra. Math. 1. 19 Gen. 41. 38. Iosu. 24. 32 4. Re. 22. 2 4. Re. 23. 9 Psa. 51. 7. Esa. 48. 10 Gal. 6. 16. Leui. 25. 10. Leui. 25. 9 Mat. 26. 23. Luke 6. 16. Luke 1â— 14. 1. Cor. 6. 2. Luke 12. 13 Mat. 7. 1. Ioâ—n 8. 15. Rom. 2. 3. Iudgment of God Rom. 2. 1. Exo. 22. 9 Gods Iohn 1. 34. Last iudgment â— Tim. 1. 9 God Christ. Faith The historical Faith The iustifieng Faith Act. 10. 4. Rom. 3. 24 Rom. 2. 13 Rom. 4. 5. Two iustifications Rom. 3. 19. Tertulian Hierom. ChrisostoÌ„ Math. 18. 20. Ioh. 20. 23 De sim. Cleri Homil. in Iohn 50 Homi. 11. Dunce meÌ„ Ma. 16. 19 key berers Apoc. 3. 7. Key of Dauid Apoc. 9. 1. Keyes of hell Ioh. 14. 24. Ioâ— 7. 20. Iohn 8. 40 Exo. 32. 28. Nu. 25 7. 1. Re. 15. 33. 3. Reg. 20. Exo. 19. 6. 1. Pet. 2. 5. 9. Kings Priests 3. good kings 1. Pa. 15. 11 3. Re. 2. 35 2. Pa. 29. 5 Euseb. li. 3 deui chris In his 6. bo 162. ca. Polichro Fabian Polichro Fabian Math. Paris Polichro Fabian Found in the auncieÌ„t records of LondoÌ„ remaining in the Guild Hall Prâ— 8. 15. Psa. 49. 23 Nurses Iosu. 10. â—4 Ose. 8. 4. 4. Râ—g 21. A good man may haue a wicked sonne a vvicked man a good son 4. Reg. 22. Tokens of a vvicked king A kings worde Math. 6. 10 Act. 1. 3. Mar. 12. 34â— Luke 9. 27â— Luk. 17. 21 Iohn 18. 36 The exposition of Ludolphus gathered out of Crisost other auncieÌ„t fathers Ioh. 10. 14 Iohn 13. 18. Math. 1. 25 Li 4. ca. 33 Cato li. desenectuâ—e Socrates Genâ— 31. 30 Iohn 4. 34. Gen. 28. 12 Deut. 4. 9. Deut. 6. 4. Psa. 119. 105. Psal. 1. 2. Ephe. 6. 17 2. Iohn 10 Iohn 5. 39. 2. Tim. 3. 16. 1. Cor. 14. 34. Act. 17. 11 Act. 18. 26. Act. 8. 27. Col. 3. 16. August ad fra 6. 38 August in his 59. Sermon Athanasius in Epis. ad Ephe. 6. Chri. in Gen. ca. 9. homil 28 Hierom in his Prohe in Epist. ad Eph. li. 2. Chris. vpoÌ„ the Col. in his 9. Homil. Chriso in Math. 10. 1. Homil. 2. Theodore tus in his 5. booke of the nature of man Tertulian Ambrose Cal. ca. 17 sect 16. Augu. ad Fortunat. Mat. 19. 13 2. Tim. 1. 6 Act. 1. 23 Gen. 48. 17 Iob. 39. 37. Mat. 25. 3. Ioâ— 31. 38. Apoc. 1. 11 Math. 19. 30. 1. Table 2. Table Plato Vse of the lawe Lawe of Nature Lavve vvritten Morall lavve Iudicialls schoolemaister Gal 3. 24. Gal. 3 19 The lavvs entring Exo. 20. 18 Lavve of the 10. coÌ„ writen by God and not by Moses Law impossible By Moses Gal. 2. 19 Dead Rom. 7. â— Rom. 5. 20 Sinne. Messenger of death Loue. Rom. 7. 14 Vnder the lavve Dead to the lawe Not vnder the Lawe Gal. 4. 20 Booke of Gene. called the Lawe Psa. 35. 19 Lavv impossible Ambrose ad Gal. 〈…〉 Act. 15. 10 Yoake God and mans lavv Rom. 10. 4 Lavv fulfilled Ende of the lawe Rom. 2. 12 Gentiles had the Lavve of Nature Rom. 3. 19 Sinners Rom. 7. 14 Lawe spirituall Gal. 2. 19 Dye to the lawe Dye for the lavve Gal. 3. 10. No man fulfilleth the lavve Gal. 4. 1. Heire ArgumeÌ„t Lawe and Gospell Lawe and Gospell Ioh. 11. 44 Mat. 26. 53. Gen. 9. 13. Gen. 17. 10 Exo. 24. 4 Iâ—sâ— 24. 26 Leuit. 13. Leuit. 13. 13â— Leui. 13. 45 Clothes Leui 14. 34â— Houses Leui. 14. 34. Math. 8. 3. Mat. 11. 11 2. Cor. 3. 6. Origen in Leuit. homil 7. Rom. 2. 27. Mat. 16. 6. Mar. 8. 1â— Mar.