beléeue but to them that beléeue not And plainly to argue that a thing is good because a miracle is shewed by it or else to approue a present vse by that which néedfully sometime was done hath too many absurdities and inconueniences to bée yéelded to D. Calfehill Whether we should beleeue miracles If onely the word of God is to be beléeued why said Christ that if they would not beléeue him they should yet at the least beleeue his works To this we aunswere that miracles are as testimonies by which men are the easilier brought to beléeue so that they are things by meanes whereof men beléeue not that faith is directed vnto them as vnto his obiect although as touching the miracles of Christ of the Apostles we must beléeue yâ— they were done by God not by Belzabub or by the diuell as the Pharesies slaunderously reported and this is conteined in the word of God for it giueth testimony yâ— these miracles should be wrought that they were wrought in their due time namely in the preaching of the second doctrine c. Pet. Mar. vpon the Rom. fol. 326. In olde time it was knowne by miracles who were the true Christians and who the false but nowe the working of miracles is taken quite away and rather found among them that be false Christians Why miracles be not done now a daies To these that demaund this question why is not miracles done now a daies by the ministers of Gods word Aunswere Because that the glorie of Christ truth of Gods word was confirmed by miracles long agoe which being done they haue discharged their duetie Hemmyng Pope Leo maketh them answere thus ye foolish Scribes wicked Priests the power of our sauiour was not to be shewed at the discretion of your blindnesse God sheweth his miracles when and where and to whom he will Whosoeuer requireth miracles to bring him to the faith is himself a great miracle that the world beléeuing remaineth still in vnbeliefe How Miracles are wrought by the diuell In the end of time power shal be giuen to the diuel to work profitable signes and miracles so that then we cannot knowe the mysteries of Christ by that they work profitable miracles but by that they worke no miracles Let no man say saith S. Austen therfore it is true for that this man or that man hath wrought this or that miracle or for that men make their praiers at the tombs of the dead and obteine their desire or for that these or these miracles be wrought there c. Away with these things they may be either the iuglings and mockeries of deceitfull men or else illusions of lieng spirits S. Austen saith Contra istos c. My God hath warned me to beware of those mongers of miracles saieng In the last day shall rise vp false Prophets working signes wonders to the end of it be possible to bring the elect to errour behold I haue forewarned you therfore the bridegrome hath willed vs to beware for we may not be deceiued no not by miracles Alexander of Halys saith In the sacrament it selfe there appeareth flesh sometimes by the conueiance of men sometimes by the working of the diuell Nicholas de Lyra saith sometime in the Church the people is shamefullye deceiued with feined miracles wrought either by the Priestes or else by their companions for lucre sake S. Austen saith to Faustus the Maniche ye worke no miracles and yet if ye wrought anie at your hands we wold take heede of them The Prophet Ieremy saith They haue deceiued my people by their lies and by their false miracles These wonders which they call miracles be wrought daily in the Church not by the power of God as many one thinke but by the illusion of Satan rather who as the Scripture witnesseth hath bene loose now abroad 500. yeares according as it is written in the booke of the Apocalips after a thousand years Satan shall be loose c. Neither are they to be called miracles of true christian men but illusions rather whereby to delude mens mindes to make them put their trust in our Ladie and in other Saints and not in God alone to whom be honour and glory for euer Bilney in the bo of Mar. fol. 1140. Vulgus hominuÌ„ c. The common people saith he estéemeth Saints by miracles counteth him the greater that hath done mâ— miracles but they erre manifestly that so iudge Miracles are indéed to vse S. Paules words the operatioÌ„ of great works the gift of the holy Ghost But heereon they are not onely estéemed Saints else the blessed virgin and Iohn Baptist were of all Saints yâ— least that are dead to haue wrought no miracles We may not therefore esteeme Saints héerevpon Moreouer oftentimes miracles are giuen to the euill for many shall say in yâ— day Lord Lord haue we not cast out diuels in thy name and I shall say vnto them I haue not knowne you Why Christ did not many miracles in his owne country And he did not many miracles thereâ— c. ¶ Christ might haue wrought miracles yea though they beleeued not but he did not work many yâ— for their own profit Least if he had done there as he did in other places their condemnation should haue ben greater Sir I. Cheeke How to know true miracles from false Euen as we take those Sacraments for true Sacraments ceremonies which preach vnto vs Gods word so do we account these for true miracles only which moue vs to harken vnto yâ— word of God Other rule theÌ„ this to discerne theÌ„ by ther is not namely yâ— the true are done to prouoke meÌ„ to come harkeÌ„ vnto Gods word and yâ— false to confirme doctrine yâ— is not gods word How faith grounded vpon miracles abideth not What a multitude came out of Aegipt vnder Moses of which the Scripture testifieth yâ— they beléeued moued by yâ— miracles of Moses Neuertheles yâ— scripture testifieth yâ— vi hundred thousaÌ„d of those beléeuers perished through vnbeliefe left their carcasses in the wildernes neuer entred into yâ— land yâ— was promised them Iudas beléeued because of Christ his miracles Symon Magus beléeued through occasion of Philips preaching but Peter sayde that his heart was not aâ—ight with God Act. 8. How false teachers shall deceiue by nothing more then by miracles Christ saith there shall arise false anointed and false Prophets and shall shew great miracles Also in the same chapter verse 5. Many shall come in my name c. by the which words it appeareth that they must be in the church of Christ of them that shall call themselues Christians What the cause of false miracles is The cause of false miracles is for that they loue not the truth and therfore God hath promised by S. Paule to send them abundance of false miracles to stablish them in lies and to deceiue them lead them
the 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
life of man did set certaine lawes the which certaine men would haue had a Lawe to be brought in that the Bishops Priests Deacons and Subdeacons should not lie with their wiues which they had married before their consecration But Paphuntius a Confessour being vnmarried himselfe did withstand them and said that their marriage was honourable and it was pure Chastitie for them to lie with their wiues So that the Councell was perswaded not to make anie such law affirming it to be a grieuous occasion both vnto them and also vnto their wiues of fornication The Councel did allow this sentence so yâ— nothing was decréed as concerning this thing but euery man was left to his own frée wil not bound of any necessitie ¶ Héere is to be noted that this holy Councell did not recken it an vnpure filthie thing for a Bishop or a Priest to companie with his wife but to graunt that it is a pure a cleane chastitie for a Priest to companie with his wife Also at this Councell it was decréed that the Patriarkes of Alexandria and Antiochia should haue like power ouer the Countreies about those Cities as the Bishops of Rome had ouer the Countreies about Rome D. Barnes A Councell was holden at Sardis where 300. Bishops approued the Actes of Nicene Councell But the Bishops of the East refused to be in their companie and assembled them at Philipolis where they cursed the sentence of the foresaide Councell of Nicene Cooper A Councell helde at Eliberis in Spaine in the time of Constantine decréed that the Usurer should be excommunicated that Tapers shuld not burne in the daie time in Churchyards that women should not frequent vigills that Images should be banished the Church that nothing should be painted on the wall to be worshipped that euerie one should communicate thrice in the yeare Tom. 1. concil In the Councell of Gangreus this decrée was made If anie man doe iudge or condemne a Priest that is maried that he maie not by the reason of his mariage doe sacrifice but will abstaine from his Masse by reason thereof cursed be he The occasion of this Councell was this There was a certaine heretike called Eustachius the which did among other heresies teach that no maried man should be saued Also he taught that priests which did marrie ought to be despised and in no wise for to handle the blessed Sacrament D. B. In this Councell it is written on this wise Considering that it is decréed among the lawes made by them of Rome that no Deacon nor Priests shall companie with their wiues therfore we notwithstanding that decrée following the rules of the Apostles and the constitutions of holie men will that from this daie foorth mariage shall be lawfull in no wise dissoluing the matrimonie betwéen them and their wiues nor depriuing them their familiaritie in time conuenient Whosoeuer therfore shall be found able of the order of Deacons Subdeacons or of priesthood we will that no such men be prohibited to ascend the dignities aforesaid for the cohabitation of their wiues Nor that they be constrained at the receipt of the orders to professe chastitie â—or to abstain from the companie of their lawfull wiues It followeth if anie man presume therefore against the Canons of the Apostles to depriue Priests or Deacons from the copulation and fellowship of their lawfull wiues let such a man bée deposed Semblablie both Priests and Deacons which putteth away their wiues vnder the colour of holines let them be excommunicate but if they continue in the same let them be deposed ¶ Note how this Councell doth condemne by name the Popes Decrées which hath commaunded spirituall men to forsake their wiues D. Barnes A Councell was assembled at Arminium in the which 200. Bishops of the West established the Councell of Nicene But the Arrians would not agrée therevnto The Bishops of yâ— East by the commaundement of Constantius helde a Councell at Necomedia and from thence were transferred to Seleucia and there indeauoured to confirme the heresie of the Arrians In the third Councell at Carthage it was decréed that the Cleargie in their yeares of discreatién should either marrie or vowe chastitie that the chiefe Bishop should not be called the Prince of Priests or highest Priest but onlie the Bishop of the chiefe Sea Tom. 1. concil A Councell helde at Hippo. Anno Domini 417. decréed that Bishops and Priests should looke well vnto their owne children that no Bishop should appâ—ale ouer the Sea that the Bishop of the head Sea should not be called the chiefe Priest that no Scripture be read in the Church but Canonicall Tom. 1. concil A Councell holden at the citie of Pize where both Gregorie and Benet were deposed and Alexander the 5. chosen Bishop of Rome Gregorie and Benet that deposition notwithstanding helde stil the title of Papalitie and so were there 3 Bishops vntill the comming of Constaunce Cooper By procurement of the Emperour Sigismound a great Councell was holden at Constaunce for yâ— vnion of the Church which continued for the space of 4. yeares To what profite of the Church let him iudge that hath diligentlie read the Histories of that time with the Aâ—tes of the Councell and well considered what thereof ensued In this Councell were 3. Bishops deposed the doctrine of Wickleffe condemned with Master Iohn Hus and Hierom of Phrage adiudged to be burned for preaching against the Bishop of Romes vsurped power At this Councell it was enacted that no faith is to be kept with heretikes Cooper The second Councell of Nice was 781. yeare after Christ holden by a multitude of idolatrous flattering and vnlearned Priests which to féede the humour of that wicked Empresse Irene were gathered together not in the name of Christ but against Christ c. And against this vnlearned and blasphemous Councel Carolus Magnus wrote a booke in which he confuteth that grose heresie of adoration of Images About the yeare of our Lord 1435. was kept the Councell of Basile without anie profite to the Church and to the great trouble and disquieting of the same For there was a long season horrible contention among the Prelates and Bishops ther assembled whether the authoritie of the Romane Bishop were of more power then a generall Councel or not Insomuch that of diuers learned Bishops and other it was concluded that the Bishop of Rome was an Heretike and by their consents was deposed because he would not obey the authoritie of the generall Councell Eugenius the Bishop perceiued that the Councell entended diuers things contrarie to his prerogatiue endeuoured by all meanes possible to delaie the same councell or to transfer it to some other place wher more fauour shuld be shewed him as at Bouenia Ferraria Florentia or other where but by the aduertisement of the Emperour he graunted it to procéede at Basile But
the Hebrues Whie it is thought not to be Saint Paules THe Epistle which beareth the title to the Hebrues is not thought to be his for the difference if the stile and phrase but either iudge it to be written of Timothie as Tertulian supposeth or of Saint Luke as other doe thinke or else of Clement afterwarde Bishoppe of Rome who as they saye was adioined with Paule and coupling together his songes and sentences did phrase them in his stile and manner Or else as some doe iudge because S. Paule wrote to the Hebrues for the odiousnesse of his name among that people therefore he dissembled and suppressed his name in the first entrie of his salutation contrarie to his accustomed condition And as hée wrote to the Hebrues he béeing an Hebrue so he wrote in Hebrue the is in his owne tongue more eloquentlye and that is thought to be the cause whie it differeth from his other Epistles is after a more eloquent manner translated into the Gréeke then his other Epistles bée Some also reade the Epistle written to Laodicia but that is explosed of all men Thus farre Saint Hierome In the booke of Mar. fol. 55. EQVALITIE OF BISHOPS ¶ Looke Bishops EQVINOCTIALL What it is THE Equinoctiall is when the daie and night is both of one length and commeth twice in a yeare to wit the. viii of Aprill and the viii of October The Iewes beganne to reckon from one to twelue as wée beganne to recken from seauen in the morning till sixe at night and so it was that our thrée a clocke was nine a clocke to them and our fiue eleuen to them Bullinger fol. 363. EARES To what end the vse of Eares serue IT is not saide onelie that the eare shall heare that is to saie that it is created onelye to heare but it is also said that it shall iudge of woordes and matters As if Elim should saie that the LORD hath not giuen vs the opening of our eares to receiue the Doctrine that is tolde vs as a poison but to the ende to receiue the doctrine that serueth to the spirituall féeding of our soules Like as when we receiue Bread and Wine wée are not afraid to eate and drinke as though we wist not whether it were poyson or no. True it is that wée must beware of poison and praie to GOD to preserue vs from it But are men so foolish to sterue themselues and to forbeare eating and drinking for feare least their foode be poisoned No for they can skill of meates to discerne whether it be poisoned or no. So then let vs vnderstande that our Lorde hath not giuen vs the vse of our eares to the ende we should be afraide to receiue the doctrine because wée thinke it too high and too darke for vs but it behooueth vs to praie GOD to giue vs the spirite of discreation and iudgement to the ende we maie applie that thing to our profite which shall bée declared to vs out of his woord and therewithall so to gouerne vs by his holie spirit as wée maie be skilfull to discerne the thing that is good and profitable c. Caluine vpon Iob. fol. 105. How and by whome our eares must be opened Hée put his finger into his eares c. and straight wayes they wer opened ¶ By the which we maie learne that his word can neither be heard nor vnderstoode vnlesse our eares bée opened by Christs finger that is to saie vnlesse the holie Ghost do open the eares of our hearts Hemmyng How God is said to haue eares God is sayd to haue eares because he heareth all thinges Sap. 1. 10. The eare of the iealous heareth all things and the noise of the grudgings shall not be hid EARTH How it is founded vpon the Seas IT is the propertie of all wise men as it maie plainlie appeare by the wordes of our Sauiour in the Gospell of Saint Mathewe that when they shall goe about to builde anie stronge house they will bée sure that the foundation shall bée laide not vpon sande or muddie myre but vppon a rocke or some other sure or stedfast grounde knowing that otherwise all their labour and cost commeth shortlie to naught whilest either the violence of the winde or the waues of the hudge floude doe rush against that house and breake it downe Séeing then that this is the right propertie of all substantial wise and politike builders What a wonderfutl paradoxe and inopinable sentence is this to saye Qui ipse fundauit c. The Lorde himselfe the fountaine of all hath founded the whole earth that is so hudge and heauie a thing vppon the wauering waters and flowing floudes These bée the wordes of the Prophet Super maria fundauit eam super flumina preperauit eam Or as Saint Hierome readeth Super flumina stabiliuit eam Upon the Seas he hath founded the whole earth and vpon the floudes he hath stablished it This sentence cannot but séeme to the iudgement of all men a meruailous straunge and wonderfull saieng the earth to be founded vpon the water Naturall reason will lead a man to say that God hath founded the sea vppon the earth and not the earth vpon the water Nam terra aquae stabilimentum est non aqua terrae For of the foure Elements the Fire the Aire the water and the earth the Orbe of the fire is the highest couereth the earth round about the Aire likewise ought by natural cōsent to couer the water round about the water the earth Wherefore then it followeth by good reason that earth beeing the heauiest and lowest of all the foure Elements and next vnder the water it ought therefore to be called the foundation of the waters because the waters doe lie vpon the earth and not the waters the foundation of the earth This reason is so strong that no naturall wit can be able to impugne it Againe in the 104. Psalme the Prophet saith That the Lorde hath founded the earth vpon his owne weight and stablenesse Fundasti terram super stabilitatem tuam non inclinabitur in seculum seculi Ouid the Poet saith in like manner Tellus pōderatū librata suis. The earth is staied paised by meanes of his owne weight he saith not that the earth is founded and yet the Prophet saith Dominus super maria fundauit orbem terrae super flumina stabiliuit eam The Lord hath founded the whole earth vpon the Seas and vppon the floudes hée stablished it Yée shall vnderstand therefore by the order of naturall reason the earth like as it is the lowest of all the foure Elements and next vnder the water so it ought to be altogether couered with water and vnderneath the water But the almightie and most mightie creatour of all things by his myraculous and his diuine power hath altered the order generall and hath made a lawe and a statute peculiar which is this That the waters shall not ouerflow the whole earth
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
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
By whom they ought to be rebuked The ministers ought to preach against abuses Iohn Baptist rebuked king Herod for kéeping his brother Philips wife S. Paule rebuked the Corinthians for hauing of sects among them for one held of Paule an other held of Apollo some held of Peter and some of Cephas For suffering a fornicator among them euen such one as kept his fathers wife For bicause they accused one an other before vnlawfull Iudges and not rather set an vnitie betwéene brother and brother among themselues For bicause they sat with the Gentiles in their Tables and did eate with them of their sacrifices For praieng in a tongue that men vnderstood not And also bicause they doubted in the resurrection 1. Cor. 15. 8 All manner of méere traditions are abuses In vaine doe yée worship me saith Christ teaching the traditions and precepts of men Mat. 15. 8. Esaie 29. 13. Tindale ACHAB Of Satans deceiuing of Achab how it is vnderstood WHo is it saith God that shall beguile me Achab Satan preuēted not God in this case neither came he afore hand to saie If thou wilt giue mée leaue to beguile Achab I will do whatsoeuer thou wilt haue me to do but God beginneth saieng where shall I finde a lieng spirit to go and deceiue Achab for I sée he will néedes bée deceiued euen to the bottome of hell And wherefore is it that God speaketh so Euen bicause the case stood vpon executing of iust vengeance vpon an hypocrite a despiser full of crueltie and a mortall enimie of all goodnesse Achab was a man that had peruerted all Gods seruice vtterlie was wholie defiled with his owne Idols and therewithall also is full of sturdinesse and malice against the Prophets and would giue no eare to anie admonition When he was thus hardened in his sinnes in such sort that a man could gaine nothing by séeking to bring him into the right waie after that God had assaide all waies and sawe hée was a man forlorne when hée held his assises and demaunded who was he that would deceiue Achab for it was Gods will to execute the office of a Iudge Wée sée then that when God meaneth to punish wicked folke and to execute his wrath vpon them according to their deserts hee tarrieth not till hée be moued to it by Satan but preuenteth him c. Caluine vpon Iob. fol. 220 ACCIDENT What an Accident is AN Accident is a thing that maie bée or not be without corruption of that wherein it is As for example One maie take awaie the whitenesse of a wall yet the substance doth still remaine Erasmus How an Accident is not without his subiect In the Sacrament of the Altar saith hée after the consecration there is not neither can be anie Accident without the subiect but there verilie remaineth the same substaunce and the verie visible and incoruptible bread and likewise the verie same wine the which before the consecration were set vpon the Altar to bée consecrated by the Priest likewise as when a Pagan or Infidell is baptised he is spirituallie conuerted into a member of Christ through grace and yet remaineth the verie same man which before hée was in his proper nature and substance This was the opinion of Iohn Puruaie in the daies of king Henrie the fourth In the booke of Mar. fol. 649. ADAM How he was the first man that God created ADam was the first man that God created héere in earth after hee had made both heauen and it with all the ornaments and things belonging vnto them both The first yeare of the world and the yeare before Christ after the supputation that is set out in the end of the Bible of Geneua 3974. hée liued 930. yeares Of certeine notable things done by Adam and Seth. Iosephus writeth that Adam and Seth made two columnes or pillers one of Brasse the other of stone for they foreséeing an extermination of all things to be one by the power of fire the other by the violence and greatnesse of the waters graued therein those things which they had inuented with the prophesies by the which the worde of God might be preserued so that they should remaine as a perpetuall monument to their successours to declare what had bene done He writeth furthermore they diuided the yeare into xij monethes and first obserued and taught the course of the celestiall bodies for it is vnpossible that mans wit could attaine to the vnderstanding of so high and difficult things except God had shewed the knowledge thereof Lanquet Of the comparison the Apostle doth make betweene Adam and Christ. They also obiect vnto vs that the Apostle compared Adam with Christ said vnto the Romanes the euen as in Adam we all die so in Christ we are all quickened Wherefore by this meanes they saie the the grace of Christ ought vniuersallie to be laid forth vnto all men But if they wil so take this cōparison they shall be compelled to graunt the all shall by Christ be brought to felicitie as by Adam all throwne headlong into sinne into death◠But seeing that the thing it selfe declareth the contrarie they maie easilie perceiue that this similitude is not to be taken as touching all the parts thereof especiallie when as none fall of their owne consent into originall sinne but these men will not haue grace to be receiued but through a mans owne consent Wherfore if they admit this difference how dare they affirme that the matter is on each side a like The scope of the Apostle in this comparison is to be considered and beside the scope nothing is to be inferred And in that comparison Paule ment nothing els but that Christ is to those which are regenerate the beginning of life and blessednesse as Adam is to them that are deriued of him the cause of death and of sinne Now whosoeuer is afterward beside this scope gathered touching the equalitie of multitude or of the manner the same is Per accidens that is by chance and perteineth not vnto the scope and substance of the similitude Pet. Mar. fol. 305. How Adam did eate Christs bodie and drinke his bloud As soone as Adam had transgressed the Lords precepts and was fallen vnder condemnation our most mercifull Father of his gracious goodnesse gaue him the promise of health comfort whereby as manie as beleeued were saued from the thraldome of their transgression The word and promise was this I shall put enmitie betwéene thy séede and her séed that séed shall tread thoe on the head and thou shalt tread if on the heele In this promise they had knowledge that Christ should destroie the diuell with all his power and deliuer his faithfull from their sinnes And where he said that the diuell should tread it on the héele they vnderstood right well that the diuell should finde the meanes by his wiles and wicked ministers to put Christ to death And they knewe that God was
their Brides doe sette themselues foorth at the gates of the Cities by the space of seauen daies together to be abused in fornication And by this meanes Iuda was deceiued of Thamar his daughter in lawe ANABAPTISTS How this sect began and who was the Author thereof About the yeare of our Lord 1525. in Mulhausen a tâ—wâ—â— in Thuringe was a Preacher named Monetarius which taught openlie that he would reforme the state of the Church and made aduaunt priuelie that reuelations were shewed to him by God and that the sword of Gedeon was committed to him to ouerthrowe the tyrannie of the Impius He led out great companies commaunding them to spoile and rob Monasteries and the palaces of great men But while the vnrulie people were scattered and disseuered without order the Princes of Saxonie sodainlie oppressed them and tooke their Captaine whome they put to death This Monetarius was the first Author of the diuelish sect of heresie of the Anabaptists which long time after vexed Germanie and is not yet altogether extinguished The Anabaptists caused great trouble and rufling in the North parts of Germanie and at the Citie Monstere choosing to their King one Iohn a leade a Coblar as saith Sledane exercised much crueltie expelling other out of the Citie that would not condescend vnto their beliefe This Iohn a leade in token that he had both heauenlie and earthlie power gaue to his Garde gréene and blew and had for his Armes the figure of the world with a sword thrust through it He married himselfe fiftéene wiues and ordeined that other should haue as manie as they listed and all other thinges to bée common amonge them The Bishop of Monstere by the aide of other Princes besieged the Citie against the rebellious Anabaptists fiftéene or sixtéene monethes In which time the stubborne and froward people sustained so great scarsitie and hungar that they béeing aliue were like dead corses and did eate commonlie dogs cats mice with other wilde beasts and séething hides leather and olde shooes did powne the same and make bread thereof After long siege the Citie was wonne spoiled and destroied with great crueltie and slaughter of that wicked people Cooper ANANIAS How his dissembling was punished Brought a certaine part and laid it at the Apostles féete ¶ By the casting of his moneie at the Apostles féete would he haue bene counted to be one of the Christian Congregation and that one of the chiefe But in holding part backe he declared vtterlie what he was that is subtill and an hypocrite mistrusting the Holie ghost which thing because Peter would in no condition should be vsed among that sort therefore punished hée it so earnestlie Tindale How he needed not to haue sold his possession if he had lust Was it not thine owne and after it was sold was it not in thine owne power c. ¶ By this place we maie euidentlie sée that in the Primitiue Church no man was compelled to make his goods common for Peter telleth plainlie that it did lie in Ananias power whether he would sell his land or no and when he had sold it the moneie was his owne so that he might haue kept it if he had lusted ANATHEMA What Anathema is ANathema saith Chrisostome are those things which being consecrated to God are laied vp from other things and which also no man dare either touch or vse Pet. Mart. ANDREVV Of the death of Andrew the Apostle I Erome in his booke De catologo Scriptorum Eccl. writeth how that Andrew the Apostle and brother to Peter which did preach to the Scitians Sogdians Saxons and to the Citie Augustia was crucified of Eneas the Gouernour of the Edessians was buried in Patris a citie of Achaia Booke of Mar. fol. 52. Of an heretike called Andrew This man was an Italian who went about the countreie leading a blinde redde dogge and by telling mens fortunes he brought them into great misfortunes by deceiuing of them with heriticall fables Futrop ab vsperg ANGEL What an Angell is ANgell is a Gréeke word and signifieth messenger and all the Angels are called messengers because they are sent so oft from God to man on message Euen so Prophets Preachers and the Prelates of the Church are called Angells that is to say messengers because their office is to bring the message of God vnto the people The good Angels héere in this booke are the true Bishops and Preachers and the euill Angels are the heretikes and false preachers which euer falsifie Gods word with which the Church shall be thus miserablie plagued vnto the end of the world Tindale This word Angell hath vndoubtedlie sprong from the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latin is as much to saie as Nuncius a Messenger By the which it is plaine that Saint Augustine saith Angelus non nature sed officij nomen est As I am a man naturallie but I am a priest a preacher by office So naturallie an Angell is a spirit but when he is sent on message then is he an Angell Saint Augustine defineth an Angell on this wise Angelus spiritus est substantia in corpora inuisibilis rationabilis intellectualis immortalis An Angell is a spirit that word Spiritus is in the place of Genesis a spirit that is a substaunce bodilesse or a substaunce without a bodie inuisible endued with reason vnderstanding and immortall They eate not they drinke not they marrie not they sléepe not but liue euermore in heauenlie ioie and fruition of God fulfilling his blessed will and pleasure with all readinesse without anie wearinesse or slacknesse and therefore we saie in the Lords praier Fiat voluntas tua sicut in coelo in terra They serue God not with crieng of the mouth for they haue none but with crieng of minde and that they doe continuallie And as Esay the Prophet saith these be part of their holie crieng Sanctus sanctus sanctus Dominus Deus Sabaoth As they are without bodie so they occupie no circumscriptiue place that is to saie no bodilie place no seuerall nor quanticatiue place and yet their intellectiue and spirituall place is so that when they be in Heauen they be not in earth And contrarie when they be in earth they be not in Heauen For there is no power finite that can be in two places at once And if ye will knowe saith Saint Austen how Angels doe eate and drinke yée shall vnderstand that Angels taking vpon them the visible and tangible bodies of men Edent habent potestatem sed non necessitatem Rich. Turnar Wherefore Angels were made An Angell is the creature of God in spirituall vnderstanding mightie made to serue God in the Church from which end of their creation some are fallen and become enimies of the Church Other that fell not but continued in their innocencie doe serue to God and his Church How Angels ought not to be worshipped We ought saith Saint Austine to beléeue that the bountifull Angels
fall away from the obedience of the Emperour Moreouer Iohn in his Apocalips setting foorth the Church of Rome vnto vs to be not the spouse of Christ but of Antichrist saith That he saw a certeine whore the mother of all vncleannesse abhomination of all the world holding a golden Cup in her hand of whose mingled liquor all the dwellers of the earth should be made dronke from the highest to the lowest And further this whore shall be made dronke with the blood of Saints and of the Martirs of Christ and vpon hir forhead she had written Babilonia And least any man should doubt whether Iohn speake of Rome or not hée saith plainlie that the Whore sate vpon seauen hills which thing is well knowen to be agréeable vnto Rome wherevpon it is called the Citie with seauen hills wherefore Antichrist seate must be at Rome which thing is euident both by holie scripture and also by Hierom in an Epistle he wrote to Fabiola against Iouinian to Marcello and Aglasia in the 47. Chapter of his Commentaries vpon Esay and in the second Chapter vpon Ose The same is confirmed by authoritie of Tertulian writing against the Iewes and the Gentiles in a booke of the resurrection of the bodie and of Saint Austen also in his booke De ciuitate Dei In the same opinion is Nicolaus de lyra and many other beside Bar. Ochine Of Antichrists disciples Saint Paule foretelleth of Antichrists disciples 1. Timo. 4. that they shall beare a great countenaunce of continent life forbid mariage And of such Saint Hierom saith Iactant pudicitiam suam inpudenti facie They make bragge of their chastitie with whorish countenaunce Iewel Of Antichrists progenie Antichrist was the sonne of a certaine wicked person called Sinne hauing to his mother a certaine woman called Perdition who caused him to be brought vp of a corrupt nursse called dame Falsehood the daughter of Satan The person of this Antichrist is not simple but compounded of two natures that is to say diabolicall and humaine as Iesus Christ is compounded both of diuine and humaine And as of God and man is made one Iesus Christ so of the Diuell and of the Pope is made one Antichrist And as Iesus Christ is the head of the beléeuing Church which is his bodie so is Antichrist likewise the head of the malignaunt Church which is his bodie and doth receiue of him béeing hir head all manner of corrupt humours running downe into her And because he is borne into the world onelie to bée contrarie to Iesus Christ therefore all his thoughts all his will all his workes all his doctrine and briefelie all his life is repugnaunt to IESUS CHRIST euen to the drawing of his sword against him Albeit he would haue the world beléeue that hée doth all this for the better obseruing of Christian religion F. N. B. the Italian ¶ Looke more of Antichrist in Rome Pope ANTIPAS Of his faithfull seruice to God ANtipas my faithfull witnesse was put to death among you ¶ It is a likelihood that this Antipas was some one of the notable Ministers of the Church whom the seruants of Satan could the lesse away with because he taught Christ there more earnestlie and stronglie then other did and stood more stoutly against the aduersaries in defence of the things which the true faith conteineth and that is to be coniectured vpon this that he calleth him a faithfull witnesse such a one as Stephen was at Hierusalem And trulie this name agréed verie well vnto him for this word Antipas is as much to say as before or against all men For nothing ought to moue a Christian heart from the constancie of faith and pure confession of the truth Marl. vpon the Apoc. fol. 44. ANTROPOMORPHITAE What a kinde of Heretikes they were THese were Monkes inhabiting the Desarts of Aegypt who affirmed that God had a bodie and members as a man had And héere vpon it rose saith Socrates li. 6. cap. 7. that God the father hath bene painted like an olde man in a graie beard They were about the yeare of our Lord. 380. The Antropomorphites perswaded themselues that God might be known by the senses as men which did attribute vnto God a humane bodie but their opinion is vtterlie reiected for the holie scripture testifieth that God is a spirit and it also putteth a manifest difference betwéene a spirit a bodie when our Sauiour saith Féele and sée because a spirit hath neither flesh nor bones And there is none which vnderstandeth not that a humaine bodie and his members cannot consist without flesh and bones Further their foolishnesse héereby appeareth because there is not a bodie found which is euerie way pure and simple for let it be as equall as thou wilt at the least way it hath parts whereof it is composed and that all composition is against the nature of God euen the Ethnicke Philosophers perceiued c. Pet. Mar. vpon Iudic. fol. 118. APPARICIONS OF SOVLES ¶ Looke Soule APELLES What his heresie was APelles was a Marcionite he said that Prophecies were of a contrarie spirit he was guided by one Philumena a woman He thought it was not for men to reason of religion but euerie one to continue as he beléeued Eusebius li. 5. cap. 12. How Tertulian confuteth his heresies Apelles the Heretike being in manner ouercome with the foresaid reasons of Tertulian graunteth that Christ had indéed true flesh but he denied that he was borne but brought from heauen and he obiected that the bodies which were taken by Angels were true bodies but they were not borne such a bodie saith he had Christ. Tertulian aunswereth héerevnto They saith he which set forth y◠flesh of Christ after the example of the Angels saieng that it was not born namely a fleshly substance I would haue them compare the causes also as well of Christ as of the Angels for which they came into the flesh No Angel did at any time therefore descend to be crucified to suffer death and to rise againe from death If there were neuer anie such cause why Angels should be incorporate then hast thou a cause why they tooke flesh and yet were not borne They came not to die therefore they cannot be borne But Christ being sent to die it was necessarie that he should be borne that he might die for none is woont to die but he which is borne c. Pet. Mar. vpon Iudic. fol. 210. APOLINARIS Of the heresies he fell into THis man was Bishop of Laodicia Who notwithstanding he had written 30. bookes of our faith against Porphirius fell into heresie saieng that Christ receiued no flesh of the Uirgin Mary but that in the act of his incarnation◠some part of the word was conuerted into flesh He said that Christs soule was not of that part that was rationall but onlie of that part which kept the bodie liuing And therfore in his incarnation he tooke onelie the bodie and not the
that by that instrument he worketh manie things c. Pet. Mar. fol. 325. And his arme shall rule for him ¶ His power shal be sufficient without helpe of anie other and shall haue all meanes in himselfe to bring his will to passe Geneua ¶ Where the Lord saith he hath made bare his holie Arme is as much to saie as he is readie to smite his enimies and to deliuer his people Geneua Therefore mine owne Arme helped me ¶ God sheweth that he hath no néede of mans helpe for the deliueraunce of his and though men refuse to doe their dutie through negligence ingratitude yet he himselfe will deliuer his Church and punish the enimies Read Chap. 59. 10. Geneua ARMINIANS Of their hereticall and damnable opinions THese people were of the Countreie of Armenia and of late yeares christened but now they be subiect to the Turkes They in some things erred from the Church of the Latines and Greekes They haue one great Bishop whom they cal Catholicum They celebrate much like vnto our fashion They kéepe holie neither the Natiuitie of Christ nor his Baptime saieng he néeded not to be purged nor clensed of sin Also they tooke from all sacraments the vertue to confer grace They eftsoones baptise those that came from the Church of the Latines to them saieng that we be not of the Catholike faith but they They saie that no man maie be christened vnlesse he receiue the Sacrament of the Altar that Infants néed not to be baptised affirming that in them is no Originall sinne That the holie Ghost procéedeth of the Father and not of the Sonne That the Sacrament of the Altar maie not be consecrated of bread cleane without leauen Also in the consecration they put no water into the wine Moreouer they saie that the receiuing of the Sacrament profiteth onelie the bodie That when Christ descended into Hell he led with him all that wer there That Matrimonie is no Sacrament and may bée dissolued at the will of the man or woman That Christ did rise the Saterdaie after good Friday All these and other heresies are condempned by sundry generall counsailes and the consent of all Christendome Eliote ARRIVS Of his heresie and lamentable end ARrius borne in Libia yet a Priest of Alexandria hearing Alexander the Bishop intreating curiouslie of yâ— Trinitie thought verilie that he maintained the opinion of Sabellius set himselfe against the Bishop and said that the sonne of God had a beginning of essence that there was a time when he was not he said that God was not alwaies a Father that the sonne was not from euerlasting but had his beginning of nothing Béeing called before the Emperour he would subscribe to the Nicene counsell and sweare to His deceipt was to carrie in his bosome his hereticall opinion written in a péece of paper and when he came to the booke he would sweare yâ— he thought as he had written meaning in his bosome His end was lameÌ„table for comming from the Emperour after the oth he had taken with great pompe through the stréet of Constantinople he was taken with sodeine feare withall he felt a laske immediatlie he asked of them where there was anie house of office thither he went and voided his guts As manie as went by were wont to point at the place with the finger and saye in yonder Iakes died Arrius the heretike Socrates li. 1. cap. 3. 25. Epiphan Haeres 68. 69. ¶ About the yeare of our Lord. 499. Transamandus king of the Vandales in Afrike banished 220. Bishops for that they withstood and resisted the heresie of Arrius ¶ About the yeare of Christ. 522. Iustine the Emperour banished all the Bishops of the Arrians Maniches and other heretikes and indeuoured to restore againe the pure and sincere Christian faith But shortlie after he fearing of the power of Theodorich the king of the Ostrogothes permitted the Arrians to turne to their Churches ¶ About the yeare of our Lord. 591. Leonigildus king of Spaine slew his own sonne Hermogile because he would not consent to the heresie of Arrius Cooper Of the conâ—utation of the Arrians Looke Christ. ARROVVES What the Arrowes of the Almightie are FOr the Arrowes of the Almightie is in mée c. ¶ The Arrowes of the Almightie after some mens opinion are the sorenesse of his iudgement and his wrath After some other they are the trouble which the lawe moueth in the hearts of men while they therby are stirred to hate themselues so are healthfullie killed as it is said Psalme 38. 2. Some againe expound them to be the crosse of miserie and wretchednesse wherein God had now wrapped him For the Saints saie they receiue their crosse of the hand of God The same wil that this sentence be an increasing and amplifieng of that which his aduersarie had fierslie laide against him Eliphas in the beginning of the fourth Chapter had said that the plague was come vpon him had touched him With this say they meteth he now Beholde it not onelie toucheth mée but woundeth mée with Arrows and those venoumed with venome haply with the gall of Dragons with which touching both my bloud waxed wood and all my spirit is suppled vp Moreouer God hath not onelye throwne these dartes vppon mée but also his dreadfull feares that is whatsoeuer hée hath that is terrible laieth he on mée T. M. How Arrowes are sometimes taken â—or thunder and lightnings Then he sent his Arrowes that is to saie his lightninges and scattered them Read Psalme 77. 17. Geneua How they are sometimes taken for sicknesse For thine Arrowes haue light vppon mée ¶ Thy sicknesse where with thou hast visited mée Geneua ASIA What Asia is ASia is one of the three parts of the world conteining Asia the lesse Lidia Caria Bithâ—â—â—a Galatia Capadocia Armenia Cilicia Sarmatia Assiria Arabia Persia Hircania Media the two Indies with manie mo as Ptolome describeth in his twelue Tables Cooper Of whom Asia was first possessed Sem the first sonne of Noe Prince of Asia called also of some Melchisedech a iust and peaceable King a Priest of Almightie God from whome Christ liniallie descended possessed Asia with his children For of Elam came first the Persians of Assur the Assirians of Arphaxat the Chaldeans of Lud the Lidians and of Aram the Sirians Grafton ASKING The manner of asking of God THis saith Dauid Kimhi was the manner of asking of God Hée which would enquire concerning anie publike affaire or otherwise of anie weightie matter came vnto the Priest and hée putting on an Ephod stoode before the Arke of the Lord. In the Ephod or in the brest plate were 12. precious stones wherein were written the name of the twelue Tribes And there were also set the names of Abraham Isaac and Iacob And in those stones were all the letters of the Alphabet The asker ought to turne his face vnto the Priest and to aske not in déede so apertlie that his
taken in this place following Baptime which now saueth vs. ¶ By Baptime héere doe diuers learned Interpreters vnderstand the bloud and Passion for a figure taking the signe for the thing signified thereby for this doth baptime signifie vnto vs besides other things that as we are there washed with water so are our sins washed away with the shedding of Christs bloud For Saint Peter sheweth that we are saued by Baptime not by washing away of the filthie flesh but by the examination of a good conscience in God Tindale BARCHOCHEBAS BArchochebas a Captaine of the Iewes alluding vnto his name affirmed that he was the Light or a Starre come downe from Heauen to comfort the Iewes He ledde them to rebellion so that as Dion Cass. in Adriano writeth ther were slaine of them aboue fiftie thousand Euseb. li. 4. cap. 6. BARIESV Of the craft and subtiltie of this false Sorcerer THey found in the Citie of Paphos a certaine Sorcerer a false Prophet which was a Iewe named Bariosu ¶ Bariesu that is by interpretation Iesus sonne Euen this name had this Sorcerer gotten to blinde the world withall as now our Sorcerers and Coniorers when they goe to worke they fall to crossing and praieng with all holy words to deceiue the people withall making them to iudge that they rather talked with God then with the Diuell And Elimas was his name by interpretation saith the Text which as Erasmus affirmeth in his Paraphrasis soundeth as much in the Sirians language as great and false Prophet Tindale ¶ This Iewe being a false Prophet and a Sorcerer went about to peruert and turne from the faith Sergius Paulus the Deputie Paule the Apostlo reprehended him so that the Sorcerer was smiâ—â—ten with blindnesse and the Deputie conuerted of whom Paulâ— borrowed his name Act. 13. Beda BARREN What a reproch it was to women that were barren To take from me my rebuke among men ¶ For it was a chiefe blessing of God to be fruitfull in children Gen. 7. 3. Exo. 23. 26. Psal. 127. 3. 128. 4. Because it was a multiplieng of the Lords people fulfilling of Gods promises Gen. 14. And therfore was taken among the Iewes for a reproch to the Barren The Bible note ¶ For the Barren women enioied not the promise which God made to them that were married to haue issue but principallie they were depriued of that promise which God made to Abraham that he would increase his séede Geneua How barren mothers haue brought forth excellent men And his name was Manoah whose wife was Barren ¶ When God decréed to send anie notable and excellent man he verie oftentimes stirred him vp out of a Barren woman Which thing also we sée come to passe in Sampson likewise in Samuel and Iohn Baptist and in very manie other that it might manifestlie appeare to be altogether the worke of God Barrennesse among the Hebrewes was a thing ignominious but God because he would declare that of things most contemptible he can bring forth thingâ— excellent hath verie oftentimes done after this manner And that fault of barrennesse was in this place in the woman and not in the man For sometime it maie be in both but the Scripture héere pronounceth it of the woman and not of the man Pet. Mar. vpon Iudic. fol. 200. The meaning of this place following Then the children whom the Barren shall bring foorth vnto thée shall saie in thine eare this place is too narrow c. ¶ Some read Yet shall the children of thy barrennesse saie in thine eare c. The meaning is when thou art most Barren hast fewest of yâ— faithfull in thée that is to saie the twelue Apostles and a few of their disciples Iewes borne by and by shalt thou heare a noise that these are increased to such a number that they shall not finde place sufficient to dwell in At the first sermon of Peter were there increased thrée thousand Act. 2. 41. T. M. A Prophecie of the Church and why it is called barren Reioice thou Barren that didst not beare c. ¶ After that he hath declared the death of Christ he speaketh to the Church because it should féele the fruite of the same calleth hir Barren because that in the captiuitie she was as a widdow without hope to haue anie children Geneua BARTHELMEVV Of his death and martirdome THis Apostle is said to preach to the Indians and to haue conuerted the Gospell of S. Mathew into their tongue where he continued a great space doing manie miracles At last in Albania a Citie of great Armenia after diuers persecutions hée was beaten downe with staues and after being excordiate hée was at length beheaded In the booke of Mar. fol. 52. BASILIDES What his heresies were and who confuted them EVsebius writeth that one Agrippa Castor a stout champion a famous writer of those times published a confutation of Basilides disclosing all his Satanicall iugling Hauing displaied his secrecie he reporteth that Basilides wrote 24. bookes vppon the Gospell faining vnto himselfe Prophets whom he called Barcabus and Barcoph certeine others neuer heard of before Inuenting those barbarous names to amaze the hearers with all teaching that indifferentlie things offered to Idols mais be eaten that in time of persecution the faith with periurie maie be renounced commaunding silence after the manner of Pythagoras for the space of 5. yeares And such like heresies of Basilides the said writer hath plainlie confuted Euse. li. 4. ca. 7. BASTARD What childe is called a Bastard A Bastard is he which cannot tell who is his father Or if he can tell one whom it is not lawfull for him to haue to his father as it is written in the Digestes De statu personarum in the Lawe Vulgo concepti How bastards are not admitted to the inheritaunce of their fathers Chrisostome vpon the Epistle to the Romanes when he interpreteth these words Now is the houre for vs to rise from sléepe he vehementlie inueigheth against whoremongers Why dost thou sowe saith hée that which is not lawfull for thée to reape Or if thou doe gather it is ignomious vnto thée for infamie will thereby come both to him which shall be borne to thée also For he as long as he liueth shal be full of ignomie and thou both when thou art liuing when thou art dead shall be noted of filthie lusts c. Wherfore it is ordeined by the lawes that Bastards should not be admitted to the inheritance of their fathers Pet. Mar. vpon Iudic. fol. 177. A Bastard shall not enter into the Congregation of yâ— Lord. ¶ This was to cause them to liue chastlie that their posteritie might not be reiected Geneua If therfore ye be without correction c. then are ye bastards and not sonnes ¶ He concludeth that they which refuse the Crosse denie to be of the number of Gods children but are bastards Geneua ¶ Read Eccl. 40. 15 and 41.
to Bethel and transgresse to Gilgal c. ¶ He speaketh this in contempt of them which resorted to these places thinking that their great deuotion and good intention had bene sufficient to haue bound God vnto them Geneua But séeke not Bethel nor enter into Gilgal c. ¶ In these places they worshipped new Idols of which afore time serued for the true honour of God therefore he saith that these shall not saue them Geneua Reade Ieromie 48. 13. BETHLEEM How Bethleem was made famous by the birth of Christ. AND thou Bethleem in the land of Iuda art not the least ¶ Though thou meaning Bethleem be a small towne yet shalt thou be verie famous and noble through the birth of the Messias who shall be borne in thée Beza ¶ Understand because Christ was borne there Bethleem betokeneth the Christentie which in the eies of the world is little and vile but in the eies of God is great precious Tindale And thou Bethleem Epâ—rathah art little to be among the thousands of Iuda ¶ For so the Jewes diuided their countrie that for euerie thousand there was a chiefe Captaine And because that Bethleem was not able to make a thousand he calleth it little But yet God will raise vp his Captaine and gouernour therein And thus it is not the least by reason of this benefite Geneua BETHPHAGE What manner of village it was AND were come to Bethphage ¶ Bethphage was a little village at the bottome or foote of the mount Oliuete which was néere to the citie of Hierusalem béeing distant from the same not aboue two miles as we maie read in the first Chapter of the Actesâ— Marl. vpon Math. fol. 458. BETHSEDA What this word signifieth BEthseda or as some writeth Bethesda is as much to say as a spittle or an hospital whereas poore folks hath their being which place was by a poole where the Shéepe that were offered in the temple were kept And the sicke remained there looking for the mouing of the water T. ¶ If signifieth the house of powring out because the water ranne outby conduits Geneua ¶ Of this name there are diuerse interpretations and diuerse translations also for according to the Hebrue word it is sometime called Betzaida sometime Bethesda and other while Betheder wherevpon some interpret this word to signifie the house belonging to the flocke and other some the place of fishing But their opinion is more probable which expound the same to the place of effusion For so much doth the Hebrue word Eshed sound but the Euangelist hath pronounced the two last silables thus Esda as Beth-esda according to the Chaldes tongue which at that time was much vsed It is verie likelie that the water was brought to this place by conduct pipes Also this place or poole was called in latin Probatica piscma that is to saie the pond where the Priests did wash the shéep that shold be sacrificed for the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or probation signifieth a Shéepe Marl. vpon Iohn fol. 145. BETRAIENG What it is to betraie TO Betraie seemeth in Latine to signifie thrée thinges namelie to bewraie to deceiue and deliuer vp Proditio therefore is an action whereby by guile bewraieng or deliuering vp our neighbour or their goods are hurt and that especiallie of those which ought rather to defend the same Pet. Mar. vpon Iudic. fol. 37. BIBLE In whose daies it was translated into our vulgar tongue SAint Bede saith that one Cedman an English Poet translated the booke of Genesis and Exodus with diuerse other stories of the Bible into English Rime Likewise king Adelstone about a nine hundred years past caused the whole â— Bible to be translated into English S. Iohn Treuisa saith that Bede himselfe turned Saint Iohns Gospell into English Also hée saith that Alâ—red caused the Psalter to hée tourned into English Therefore it is vntruely said that this I le hath continued thirtéene hundred yeares without hauing the Scripture in English Iohn Treuisa li. 5. Chap. 24. and li. 6. Chap. 1 ¶ Theodoretus writeth thus Ye maie commonlie sée saith he that not onelie the teacher of the people and rulers of the Churches but also Taylers Smiths and Clothworkers and other artificers do vnderstand the principles of our religion And further yâ— not onlie learned women if there be anie such but also such women as liue by their labour sewsters and maid seruants but also husbandmen and dichers heard men and graffers can reason of the holie Trinitie and of the creation of the world and of the nature of mankinde a great deale more skilfuller then either Plato or Aristotle were euer able to doe ¶ In Policronicon it is shewed how when the Saxons did inhabite the land the king at that time which was a Saxon did himselfe translate the Psalter into the language that then was generallie vsed Yea I haue séene a booke at Crowland Abbeie which is kept there for a relique The booke is called Saint Cuthlakes Psalter and I wene verilie it is a copie of the same that the king did translate for it is neither English Latine Gréekâ— Hebrue nor Dutch but somewhat soundie to our English And as I haue perceiued sith the time I was last there béeing at Antwarpe the Saxon tongue doth sound likewise after ours and it is to ours partlie agréeable Lambert in the booke of Mar. fol. 1273. BILNEY Of the comfort he had of his friends and they of him the night before he died THe Fridaie at night which was before the daie of his execution béeing Saint Magnus daie and Saterdaie Bilney had diuerse of his friends resorting vnto him into the guilde hall where he was kept Among whom one of the said friends finding him eating of an Albrew with such a chéereful heart and quiet minde as he did said that he was glad to sée him at that time so shortlie before his heauie painfull departure so heartelie refresh himselfe Oh said he I followe the example of the husbandman of the countrie who hauing a ruinous house to dwell in will yet bestow cost as long as they maie hold it vp so doe I now with this ruinous house of my bodie and with Gods creatures in thankes to him refresh the same as ye sée Then sitting with his said friendes in godlie talke to their edification some put him in mind that though the fire which he should suffer the next daie should be of great heate vnto his bodie yet the comfort of Gods spirite shoulde coole it to his euerlasting refection At that word the said Thomas Bilney putting his hand toward the flame of the candle burning before them as also he did diuers times beside séeling the heate thereof O sayd he I féele by experience haue known it long by philosophie the fire by Gods ordinance is made naturally hot But yet I am perswaded by Gods holie word and by the experience of some
spoken of in the same that in the flame they felt no heate and in the fire they felt no consumption And I constantlie beléeue that howsoeuer the stubble of this my bodie shall be wasted by it yet my soule spirit shall be purged thereby A paine for a time whereon nowithstanding followeth ioie vnspeakable And he much intreated of this place of Scripture Noli timere c. Feare not for I haue redéemed thée and called thée by name Thou art mine owne when thou goest through the water I will bée with thée and the strong floud shall not ouerthrow thée when thou walkest in the fire it shall not burne thée and the flame shall not kindle vpon thée for I am the Lord thy God the holie one of Israel Which he did most comfortablie intreat off as well in respect of himselfe as appling it to the perticular vse of his friendes there present Of whom some tooke such swéet fruit therein that they caused the whole sayd sentence to be faire written in tables and some in their bookes the comfort whereof in diuerse of them was neuer taken from them to their dieng daie In the booke of Mar. fol 1131. His aunswere to a proude Papist BIlney béeing demaunded in dirision by a proud Papist when hée went to his death whie hée wrought no Myraâ—les béeing so holy a man as he was accompted aunswered with milde voice and countenance God onely sayd he worketh myracles wonders he it is that hath wrought this one wonder in your eies that I being wroÌ„gfullie accused falslie belied opprobriouslie and spitefullie handled imprisonned buffeted and condmned to the fire yet hitherto haue I not once opened my mouth with one ill word against anie of you This passeth the worke of nature and is therefore the manifest miracle of God who will by my suffering and death be glorified and haue his truth enhaunced Of the Bill of diuorcement ¶ Looke Diuorcement BINDING AND LOOSING What is meant heereby TO binde and loose is to preach the lawe of God and the Gospel or promises as thou maist sée in the third chapter of the second epistle to the Corinthians wher Paule calleth the preaching of the lawe the ministration of death and damnation and the preaching of the promises the ministring of the spirit and of righteousnesse For when the lawe is preached al men are found sinners and therefore dampned And when the Gospell of glad tidings are preached then are all that repent and beléeue found righteous in Christ c. Tindale fol. 150. Whatsoeuer ye binde on earth c. ¶ That is whatsoeuer ye condemne by my word in earth the same is condempned in heauen And that ye allow by my word in earth is allowed in heauen Tindale In the. 16. Chapter verse 19. he meant this of doctrine and héere of Ecclesiasticall discipline which dependeth of the doctrine Geneua ¶ To binde is to banish the stifnecked and vnrepentant sinner from the congregation of the Saints to loose is when he repenteth and submitteth himselfe to receiue him againe into the fellowship of the elect and chosen people of God Sir I. Chee ¶ God in promising men the forgiuenesse of their sinnes giueth charge and commission to the ministers of his worde to drawe them from death according as it is expreslie saide that the keies of the kingdome of heauen are coÌ„mitted so those which preach the gospell to what end To forgiue sinnes not of their owne authoritie but to the intent that the wretched man bée the better assured of their saluation and not doubt but God receiueth them to mercie Cal. â—pon Iob. fol. 592. BISHOP What a Bishop and his office is IF a man couet the office of a Bishoppe he desireth a good worke c. ¶ Bishop is as much to say as séer to or an ouer séer Which when he desireth to féede Christs flocke with the foode of health that is with his holie word as the Bishops did in Paules time desireth a good work and the verie office of a Bishop But he that desireth honour gapeth for lucre thirsteth great rentes séeketh preheminence pompe dominion coueteth abundance of al things without want rest and hearts ease castles parkes Lordships Earledomes c. desireth not a worke much lesse a good worke and is nothing lesse then a Bishop as Saint Paule héere vnderstandeth a Bishop Tind How Bishops were chosen In choosing of Bishops the people had their libertie long preserued that none should be thrust in that were not accepted of all This therfore was forbidden in the counsell at Antioch that none should be thrust in to them against their wil Which thing also Leo the first doth diligentlie confirme Héerevpon came these saiengs Let him be chosen whom the Clergie and the people or the greater number shal require Againe let him that shall beare the rule ouer all be chosen of all For it must needs be the he that is made a ruler being vnknowne and not examined is thrust in by violence Againe let him be chosen by the Clarks and desired by the people and let him be consecrate by them of that prouince with the iudgemeÌ„t of the Metropolitane The holy Fathers tooke so great héed that the libertie of the people should by no meanes be diminished that when the generall Synode gathered together at Constantinople did ordeine Nectarius they would not doe it without the allowance of the whole Clergy and people As they testified by thrée Epistles to the Synode at Rome Therfore when anie Bishop did appoint a successor to himselfeâ— it was none otherwise stablished vnlesse yâ— who le people did confirme it Whereof you haue not onely an example but also yâ— verie forme in Augustine in the naming of Gradius And Theodorâ—te when he reheraseth that Peter was named by Athanasius to bée his successor by by addeth yâ— the elders of Priests confirmed it the magistrate nobility the people approued it with their allowing shoute Caluine in his insti 4. â— Chap. 4. Sect. 11. Of the ordination of Bishops and Ministers The ordination of Bishops hath nothing proper or peculiar besides fruits commodities that necessarilie depend therof for it is the decrée of the Lord that of them to whome they minister the secrets and mysteries of the heauenlie life they receiue the things that belong to the necessarie vses and maintenaunce of this lyfe As Saint Paule plainlie proueth to the Corinthians 1. Chapter 9. from the. 4. verse to the. 15. And the 1. to Timothie 5. 17. 18. And to the Gal. 6. 6. which thing also Christ teacheth Mat. 10. 10. Luke 10. 17. So the this is the iust right lawe of God that the Bishoppes or ministers are to bée mainteined of the Churches and such a measure is to be kept the they be neither pressed with ouer great néed nor runne riot with too much excesse for in either of them a regard is to bée had to the calling of a
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
the Iewes did weare borders on their garments ANd make large borders on their garments ¶ Read Nâ— 15. chapter and verse 38. and there thou shalt learne why the Iewes did weare such borders on their garments Sir I. Cheeke ¶ Looke Gardes Philacteries BORNE ¶ Looke Water and Spirit BOSOME How it is diuerâ—lie taken For I haue giuen my maide into thy ' Bosome ¶ Bosome after the manner of the Hebrues is taken for companieng with a woman And it is also taken for faith as in Luke 16. 23. of Lazarus T. M. In the Bosome of the father ¶ This is a speach borrowed out of the custome of 〈…〉 For when we will signifie that we will commit our secret to anie we saie we will admit him to our Bosome So the meaning is that he meaning Christ is priuie to all Gods secrettes and therefore can shew vs such heauenlie mysterie as no man can declare And this exposition Saint Austen followeth Cyrill thinketh that in the Bosome is as much to saie as in the Father and of the Father and as you vsing manie wordes in the inward part of the Father for he is not a péece cut off and deuided from the substaunce of the Father as it fareth in mans begetting but hee so begotten as he is still in the Father Traheronâ— Of the bosome of Abraham Looke Abraham BRAMBLE The propertie of a bramble compared to Abimelech Plinie in his 24. bookâ— and 14. Chapter writeth of this kind of Thorne And as â—ouâ—hing this matter these are the properties thereof â—t is a 〈…〉 it was Abimelech who was a bastard and borne of an handmaide so that he was not to be compared with his bretheren And as he without any vtilitie gouerned the Israelites so is the bramble wont to bring foorth no fruit The Bramble also priâ—keth euen as Abimelech verie much huried the Israelites Moreouer some write that the boughes of Brambles are 〈…〉 〈…〉 so vehementlie shaken and moued with the winde that out of theâ—â— is fire kindeled where with not onelie they themselues brent but the whole woode wherein they growe is burnt which thing Iothan now foretelleth to come to passe of Abimelech wherefore the properties doe wonderfullie well agrée Pet. Mar. vpon Iudic. fol. 160. ¶ Sée more in Abimelech BOOVV DOVVNE What it is to Boow downe TO bowe downe is to cap andâ— to knée to ducke with the head and bend the bodie to fall downe to honour to worship and to reuerence Bullinger fol. â—22 Bowe downe their backes c. ¶ To bowe downe their backes doth not onelie signifie that they should be brought vnder of the Gentiles and oppressedâ— with all kinde of euill but thatâ— they should not onceâ— looke vp to call on the Lord with sure beliefe of heart Tindâ—le BOVVE How the Gospell is likened to a Bowe ¶ Looke Gospell BRAVNCHES Who are the braunches cut off Though some of the braunches be broken of The braunches that are broken off are the Iewes which are forsaken and cast off The wilde Oliue trée are the Gentiles The right Oliue trée is the Couenaunt or faith and vocation of the Sainte The fatnesse thereof is the grace of God and the glorie of the elect The Iewes then being come of the fathers were as a man might say naturallie grafted in the couenaunt but the Heathen being come of Idolaters were as wilde Oliue trees grafted therein Sir I. Cheeke ¶ These broken braunches were the vnbeléeuing Iewes which for their vnbeliefe were cut off from the promise of God in whose stéede was the wilde Oliue that is the Gentiles grafted through faith The Bible note BREAD What Bread is in Scripture BRead in scripture is taken for all that is necessarie to this present life And I will fet a morsell of Bread to comfort your hearts withall And as we saie in our Lords praier Giue vs this daie our dailie Bread Tindale How Bread is called Christs bodie Ireneus writing against the Valentinians in his fourth booke saith that Christ confessed bread which is a creature to be his bodie and the Cup to be his bloud and in the same booke hée writeth thus also The Bread wherein the thankes be giuen is the bodie of the Lord. And yet againe in the same booke hée saith that Christ taking bread of the same sort that our bread is off confessed that it was his bodie and that the thing which was tempered in the Chalice was his bloud And in the fift booke he writeth further that of the Chaliceâ— which is his bloud a man is nourished and doth growe by the bread which is his bodie ¶ These words of Ireneus be most plaine that Christ taking verie material bread a creature of God and of such sort as other bread is which we doe vse called that his bodie when hée said This is my bodie and the wine also which doth féede and nourish vs he calleth his bloud ¶ Tâ—ertulian in his booke written against the Iewes saith that Christ called bread his bodie And in his booke against Marcion he oftentimes repeateth the selfe same words ¶ Saint Cipriane in the first booke of his Epistles saith that Christ called such bread as is made of manie cornes ioined together his bodie and such wine he named his bloud as is pressed out of manie Grapes and made into wine And in his second booke he saith these words Water is not the bloud of Christ but wine And againe in the same Epistle he saith that it was wine which Christ called his bloud and that if wine be not in the Chalice then we drinke not of the fruite of the Uine And in the same Epistle he saith that meale alone or water alone is not the bodie of Christ except they be both ioined together to make thereof bread ¶ Epiphanius saith that Christ speaking of a loafe which is round in fashion and cannot see nor féele said of it This is my bodie ¶ Saint Hierom writing ad Hedibiam saith these words Let vs marke that the bread which the Lord brake and gaue to his Disciples was the bodie of our Sauiour Christ he said vnto them Take and eate this is my bodie ¶ Saint Augustine saith that although we maie set foorth Christ by mouth by writing and by the Sacrament of his bodie and bloud yet we call neither our tongue nor words nor inke letters nor paper the bodie and bloud of Christ but that we call the bodie and bloud of Christ which is taken of the fruite of the earth and consecrated by mysticall praier Also he saith Iesus called meate his bodie and drinke his bloud ¶ Cyrill vpon Saint Iohn saith that Christ gaue to his disciples péeces of bread saieng Take eate this is my bodie Cyrill in Iohn li. 4. ca. 14. ¶ Theodoretus saith When Christ gaue the holie mysteries he called bread his bodie and the cup mixt with wine and water he called his
much shadowed Marl. vpon Iohn fol. 574. ¶ Brooke Cedron was a déepe valleie through the which a streame ranne after a great raine Geneua BRVSED REDE Looke Rede BVDDAS Of his heresie and finall end BVddas otherwise called Terebinthus was a little before Manes the heretike He taught about Babilon that he himselfe was borne of a Uirgin and that he was bred and brought vp in the mountaines He wrote 4. bookes The first of Mysteries the second he called the Gospell the third Thesaurus the fourth a Summerie Through witchcraft he tooke his flight into the aire to offer sacrifice but the diuell threw him downe and broke his necke Socrates li. 1. cap. 17. BVLL The Bull of Pope Clement the sixt published for the yeare of Iubelie 1350. WHosoeuer purposeth for trauaile sake to come to Rome maie choose that daie whereon he setteth forward a confessor or confessours or els in his iourneie by the waie or in anie other place vnto the which confessour or ghostlie Father we giue full power to giue absolution in all causes that concerne the Popes owne prerogatiue in as ample manner as if our owne person were present Item we graunt that if anie béeing confessed die by the waie that he shall bée frée and discharged from all their sinnes And farthermore we commaund the Angels of Paradise that his soule béeing fullie deliuered from Purgatorie they receiue it into Paradise In an other Bull he writeth thus We will not that anie man be formented in himself with the paine of hell And also we graunt to al those that weare the crosse thrée or foure soules at their pleasure whom soeuer they will to deliuer them out of Purgatorie Bale Of a certeine Priest that cast the Popes Bull before the Popes feet There was a certeine Priest which comming before the Pope cast the Popes Bull downe before his féete saieng Loe héere take your Bull vnto you for it doth me no good at all I haue laboured now these thrée yeares with all and yet notwithstanding for all this your Bull I cannot be restored to my right The Pope hearing this commanded the poore Priest to be seourged and after to be cast into prison what became of him afterward the writer of the Storie Henricus de Erphodia maketh no mention In the Booke of Mar. fol. 487. How Doctour Whittington was slaine with a Bull. There was a faithfull woman that suffered martyrdome in a certeine towne called Cheping Sadberie in the time of king Henrie the seuenth condemned by the Chauncelour called doctour Whittington At whose death a great concourse of people there gathered together to beholde hir end Among the which the foresaid Chauncellour was there present to sée execution done The Sacrifice béeing ended the people began to returne homeward comming from the burning of this blessed martyr It happened in the meane time that as the Catholike executioners were buisie in slaieng this séelie lambe at the towne side a certeine Butcher in the towne was as buisie in slaieng of a Bull which Bull he had fast bounde in ropes readie to knocke him on the head But the Butcher belike not so skilfull in his art of killing beastes as the Papists be in murthering Christians as he was lifting his Axe to strike the Bull sailed in his stroke and smit a little too lowe or els howe hée smote I know not This was certeine that the Bull although some what gréeued at the stroke but yet not striken downe put his strength to the ropes and brake loose from the Butcher into the streete the verie same time as the people were comming in great prease from the burning Who séeing the Bull comming towards them and supposing him to be wilde as was no other like gaue waie for the beast euerie man shifting for himselfe as well as hée might Thus the people giuing backe and making a lane for the Bull he passed through the throng of thein touching neither man nor childe till hée came where the Chauncellour was Against whome the Bull as pricked with a sodeine vehementie ranne full but with his hornes and taking him vpon the panch gored him through through and killed him immediatlie carrieng his guttes and trailing them with his hornes all the stréet ouer to the great admiration and wonder of all them that sawe it Booke of Mar. fol. 919. Wherevnto the Bulls of Basan are compared The strong or fatte Bulls of Basan haue compassed mée in on euerie side ¶ A Bull is a beast not onelie stoute and strong but also boisterous blockish fierce and cruell If his nimblenesse and quicknesse were to his might there were lightlie no beast to bée compared vnto a Bull Of these naturall properties and speciallie of his hornewoode and madde fiercenesse when hée is well baited and bitten with dogges the cruell enimies and the spitefull persecutours of our Sauiour Christ are verie aptlie and liuelie called Tauri robusti Boisterous Bulles By Basan ye shall vnderstand that it was a plentiful land full of woods and pastures ouer the which Og that great fat hogge was king Which Og was a Gyaunt whose bed was of yron in length 13. foote and a halfe and in breadth 6. foote and an halfe This countrie Basan ◠Pinguedo was a land of such fertiltie and plentie that the Prophet verie aptlie doth translate and applie the same vnto the persecutors of Christ which for their worldie wealth their tyrannie and pride are verie properlie called fat Buls of Basan ◠men wallowing in wealth in riches and plentie euen as the Bulles of Basan doe wallow in fat pastures And if a man would nowe narrowlie drawe and applie this place of the Prophet vnto the manners of such wicked men which now a daies doe persecute Christ in his members then by the fat Bulls of Basan ye maie wel easilie vnderstand al such idle rich fat couetous worldlie rich men which in our time doe so much gather togethers and kéepe to them and to their hefres that no poore man nor meane man nor handie craftes man can haue anie competent liuing by the true labour of their handes Ric. Turnar ¶ He meaneth by the Bulles of Basan that his enimie◠were so fat proude and cruell that they were rather beastes then men Geneua BVRDEN What is meant by the word burden I will laie none other burden vpon you ¶ Although there be some which in this place vnderstand the worde burden to be ment of the griefe of minde and bitternesse of heart which the godlie shold susteine by reason of his errour which they should be faine to indure till Christ come and deliuer them by his visitation yet is the place more rightlie vnderstood of the burden of the lawe For we know it was the propertie of heretikes and false Apostles to burden the Church with ceremonies whereas contrariwise Christ saith my yoke is swéete and my burden light Mat. 11. 30. c. Read Act. 15. 10. Rom 8. 15. Gal.
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
they which haue bene greate and gréeuous sinners then they beginne to singe the swéete song of the Signet then they crie confesse openly their sinnes their naughtie doings their malice against their innocent brother They are not ashamed of anie thing that maie saue their soules and turne to the glorie of God The second confession is made but seldome the moreâ— is the pitie but ought to be made vnto man and that verie oft euen so oft as one christen man offendeth an other but vnderstand ye of the offence giuen and not taken For of them that be offended without a cause they must be made at one againe without amends And as Christ said to the Pharesies Sinite illos quia ceci sunt duces cecorum If the offender bee gréeued with the preacher or with the magistrate neither the preacher nor the magistrate in that case is bound to reconcile or confesse himselfe to his brother whome he hath offended with true seruing of God and so in such like But in all other cases where we hurt our brother by our déed or word we must harken to obeie the voice of Christ Sâ—fâ—ater tuus aliqui aduersus te c. In all such cases wée must followe the counsell of S. Iames Confitemini alter alterum peccata vestra orate pro inuicem vt saluemini Confesse reconcile your selues one to another and doe praie one for an other that ye maie be saued Both these kinds of confession made vnto man whether it bée the open confession or secrete confession betwixt neighbour and neighbour bée verie godlye wholesome and proâ—able The third conditionâ— which commonlie is called Auricular confession after the opinion of that great learned Lawier Gracianus by whose studie the booke of the Canon lawe called the Decrées was madeâ— a man that liued about a 400â— yeares a goe was deuised and ordeined by godlie Bishoppes to make the people the more afraide and ashamed of their sinnes The deuise was good and godlie Neuerthelesse this constitution and ordinaunce was neuer begunne nor receiued in the vniuersall Church but onelie in this our Occidentall Church The Gréekes and Orientall Church were euer frée from this secret confession wherefore wée must néedes graunt that this confession was without Gods owne making from the beginning but onely deuised by good Fathers and godly Bishoppes for to bring the laye and vnlearned people to the more feare of GOD and knowledge of their duetie vnto him and to their neighbour And for the better performaunce of this their purpose they ordeined that hée that shoulde heare anie mans confession shoulde haue these foure properties First to bée a man of honest and godlye conuersation Second a secrete kéeper no babler nor talker Thirdly a wise discrete man and fourthlye a man learned in Gods lawes This was wonderfully godlie begunne and prospered well and did much good Till it chaâ—mced at the Citie of Constantinople in the dayes of a Bishoppe called Nectarius the next Bishoppe there before Saint Iohnâ— Chrisostome that a certeine noble woman of bloude and faire of skinne and bone which had beene there in the Church of Constantinople commaunded by the Priest that had heard her confession to resort dailie to the Church for a certeine space there to watch in fasting and praier This Priest intended well he thought that such an enteraâ—ce and beginning of a new life should haue done that lady good which by subtiltie of the diuell wickednesse of man turned cleane contrarie as thus A certeine Deacon of that church fell in familiaritie with that woman more then godlinesse honestie required To be short he laie with her did stuprate her The matter was tried and confessed where vppon a great outcrie wondâ—â—ment was made against the Deacons Priests of Constantinopleâ— insomuch Nectarius the Bishop deposed the Deacon from ministrie for a quieting of the people and stopping of their months commaunded confession to bée frée and at euerie mans libertie whether he would be confessed or no. Thus for a while confession was left till within processe of few yeares carnall libertie and licentious liuing had so much ouer whelmed the worlde that the Fathers of the Occidentall Church for the greate loue they did beare vnto the people thought themselues bounde to restore confession againe but without anie scrupulus burden of impossible enumeration of sinnes without the opinion of dampnation to hang ouer their heads which had not bene confessed but tooke and vsed it as a meane to giue good counsell vnto the ignorant people Thus it continued manie years in the Occidentall Church whereby the people were brought to great amendement of lyfe by the true searching of their consciences and againe to greate knowledge of God through the godlye counsell that was then giuen them by the learned Fathers and godlie Counsellers manie men that were robbed and wronged by that meanes had their goods and good name restored to them againe All this was done so long as the olde Canon was obserued that is no man to heare confession except he had the foure properties aforesaid so long this discipline was had in great estimation and did much good But after that wicked Rome with dispensations had in the stéed of learning nourished ignoraunce for diligence slouth and idlenesse for wisdome and wise counsailers lowtish lobbes and ignoraunt dawes In stéede of good counsaile and amendement of lyfe had clogged the consciences of men with enumeration of sins with manie moe like inconueniences almightie God the louer of truth the spouse of his Church hath stirred vppe in euerie Realme learned men to inueigh against these abuses So that now we are left frée againe euerie man to confesse or not to confesse as shall séeme to him good and most for his owne comfort Thus ye sée what beginning this secret or auricular confession had what increase at the last what decrease againe Ric. Turnâ—r Sozomenus reporteth that this constitution of Bishops was diligentlie kept in the west Churches but speciallie at Rome Whereby he sheweth that it was no vniuersall ordinaunce of all Churches But he saith that there was one of the Priestes peculiarlie appointed to serue for this office Whereby he doth sufficientlie confute that which these men doe falsely say of the keies giueÌ„ for this vse vniuersallie to the whole order of Priesthoode For it was not the common office of all Priests but the speciall dutie of some one that was chosen thervnto by the Bishop The same is he whom at this daie in all Cathedrall churches they call Penitentiari the examiner of hainous offences and such whereof the punishment perteineth to good example Then hée saith immediatlie after yâ— this was also the manner at Constantinople till a certeine woman faining yâ— shée came to confession was found so to haue couloured vnder that pretence the vnhonest companie that shée vsed with a certeine Deacon For this act Nectarius a man notable in
because the King should not entice him by this sweete poison to forgette his religion and accustomed sobrietie and that in his meate and drinke hée might dailye remember of what people he was And Daniel bringeth this into shewe how God from the beginnning assisted him with his spirit and at length called him to be a Prophet Geneua DARKNESSE Of the darknesse that was in the land of Iewrie at the death of Christ. DArknesse ouer the land c. ¶ Not ouer the whole earth but this darknesse was ouer Iudea onelie or Hierusalem For if this darknesse had bene ouer the whole worlde it woulde haue ben thought a natural Eclipse and so not regarded of men But to haue Iudea couered with darknesse and the Sunne to thine in other places was a more notable myracle Tertulian doth affirme in this Apologitico that this darknesse of the Sunne was written in the booke of auncient monuments of the Romans For Pilate as he writeth in an other place had foreshewed all these things vnto Tiberius Eusebius also in his Chronicles maketh mention of this darknesse of the Sunne and of the earthquake by the which manie houâ—es in Bechania sell downe Hee bringeth in Philogontis the writer of the Olimpiades for his witnesse There want not some which write that this darknes was ouer the whole world béeing lead thervnto by the writing of Philogontis and Orosius describing â—eraduenture those things which were kept of this matter in the monumentes of the Romanes beeing written and foreshewed as we said euen nowe by Pilate vnto Tiberius But although this was brought foorth by one or two writers yet notwithstanding the historie of their times was so common that such a notable myracle could not be buried in silence of so manie which diligentlie obserued those things which were not so well worthie to be remembred Marl. fol. 726. What is vnderstood by darknesse in this place And the darknesse comprehended it not ¶ This darknesse that is to saie the vnfaithfull which doe sit alwaies in darknesse and in the shadow of death doe all that they can to darken and put out the beames of this Sunne but they shal neuer preuaile Psal. 9. Esaie 29. Abdy 1. Sir I. Cheeke They could not perceiue nor reach vnto it to receiue any light of it no they did not so much as acknowledge him Beza What is meant heere by darknesse And men loued darknesse c. By darknesse is héere meant the ignorance of Christ and whatsoeuer else worldlie men loue moe then Christ. For they which are not borne of God as they cannot heare the word of God so it is necessarie yâ— they prefer the ignoraunce of Christ before they knowledge him and so to loue darknesse more then light Marl. vpon Iohn fol. 82. DAVID Of Dauids praise to king Saule by Doeg DOeg one of the chiefe about Saule hated Dauid and praised him to Saule not of loue but of hatred thinking that for as much as Saule was now vexed with a diuell he might kill Dauid at one time or other but God turned it to good Lyra. The cause whie Dauid was vnknowne both to Saule and Abner Saule said to Abner whose sonne is this younge man and Abner aunswered as thy soule liueth O King I cannot tell ¶ Saule knewe not Dauid now although he had béene in seruice with him afore And the matter that brought out Saule of knowing of Dauid was his bearde which was now growne and did chaunge the sight of his face verie much And whie did Abner saie that he knew not Dauid seeing hée was in seruice with him before Ans. It might bée that Abner did not know Dauid for that he was captaine of the kings armie and alwaies occupied in the kings affaires in the extreame partes of his dominion and not at home during the small time of Dauids béeing with king Saule Lyra. Of Dauids comming to Ahimelech the Priest When Ahimelech sawe Dauid come so sodeinlie so hastelie vnto him and also alone he meruailed not a little thereat and saide Quare tu solus nullus est â—ecum Whie art thou alone and no man with thée Héere it seemeth that Dauid had no bodie with him but himselfe alone when he came to Ahimelech but that is not so for the text saith afterward if thy seruants be cleane fro women So that it appeareth that he had men with him but yet verie few in comparison of them that he was wont to haue And therefore Ahimelech saith Whie commest thou alone The Euangelist S. Mathew also saith haue ye not read what Dauid did when he was an hungred and they that were with him how he entered into the house of God and did eate the shew breads which were not lawful for him to eate neither for them which were with him but onelie for the Priests Héere it is plaine that he came not to Ahimelech alone Ric. Turnar Of Dauids â—e to Ahimelech The king hath commaunded me a certaine thing c. ¶ These infirmities that we sée in the Saints of God teach vs that none hath his iustice in himselfe but receiueth it of Gods mercie Geneua ¶ This lie that Dauid made to Ahimelech Priest of Nob and such like infirmities as we see in the Saints of God maie teach vs that no man is iust of himselfe but receiueth all iustice at Christs hand The Bible note Why the people flocked to Dauid And there gathered vnto him all men that were in comberaunce and in debt ¶ The peoples gathering to Dauid was not to assemble a rebellious multitude to inuade King Saule and to depose him from the Crowne to set vp himselâ—e For neither they came for anie such purpose but for their succour béeing in debt and trouble or otherwise vexed Neither did Dauid send for them nor incited anie to take his part nor proclaimed himselfe to be King or published the Lords anointing of him or euer vsed that multitude that came vnto him for anie such purpose And yet the question is moued both by Caietanus and Lyranus héerevpon The question saith Caâ—etanus ariseth whether it were lawfull for Dauid to receiue these debters in the preiudice of the Creditours that had lent them The solution is that if these men had houses fieldes or vineyards they are vnderstood to haue lefte their goods vnto them But if they were vtterlie vnable to paie their debts they were excused for their vnabilitie vntill their better abilitie For that Dauid excellentlie instructed all theÌ„ that came vnto him while he taried in that Caue The Psalme testifieth I will praise the Lord at all times Conteining according to the letter a doctrine giuen ther of Dauid vnto the Souldiers Therefore Dauid receiued not these men in preiudice of their Creditours And thus as he did not receiue them to the preiudice of anie priuate man so hée receiued them not to the preiudice of the King publike state Where as Lyra moueth the other question saieng
maketh these ten strings the ten Commaundements and when he had spoken somewhat of one of them at last he commeth to the Sabboth daie I saie not saith he to liue delicatelie as the Iewes were wont For it is better to digge all the whole daie then to daunce on the Sabboth daie Pe. Mar. vpon Iudic. fo 287. Chrisostome in his 56. Homelie vpon Genesis when he entreateth of the mariages of Iacob Ye haue heard saith he of mariages but not of daunces which he there calleth diuelish and he hath manie things in the same place on our side And among other he writeth The Bridegroome and the Bride are corrupted by dauncing and the whole Familie is defiled Againe in the 48. Homelie Thou séest saith he mariages but thou seest no daunces for at that time they were not so lasciuious as they be now a daies And he hath manie things of the 14. chapter of Mathew where he spake vnto the people of the dauncing of the Daughter of Herodias amongst other things he saith At this daie Christians do deliuer to destruction not halfe their Kingdome not another mans head but euen their owne soules And he addeth that whereas is wanton dauncing there the Diuell daunceth together with them c. Pet. Mar. vpon Iudic. fol. 287. Dauncing taken in good part Thou hast turned my mourning into dauncing ¶ By the word Dauncing there is not meant euerie manner wantonnes or Ruffianlie leaping and frisking but a sober and holie vtteraunce of gladnesse such as the holie Scripture maketh mention of when Dauid conuaied the Arke of Couenaunt into his place Caluine What the Ethnikes opinion was of Dauncing Aemilius Probus in â—he life of Epaâ—â—â— ondas saith that 〈…〉 sing and to daunce was not verie honourable among the Romanes when the Grecians had it in great estimation Salustâ— in Cantilinario writeth that Sempronia a certaine lasciuious and vnchast woman was taught to sing and daunce more elegantlie then became an honest matrone and there he calleth these two things the instruments of lecheâ—id Cicero in his booke of Offices writeth that an honest and good man will not daunce in the market place although he might by that meanes come to great possessions And in his Oration which he made after his returne into the Senate he calleth Aulus Oabâ—â—us his enimie in reproth Sa 〈…〉 or Cal 〈…〉 strâ—â—us that is The fine Dauncer It was obiected to Lucius Aurona for a fault because he had daunced in Asiaâ— The same thing also was obiected vnto yâ— king Deiotarus Cicero aunswereth for Murena No man daunceth being sober vnlesse peraduenture he be mad neither in the wildernesse neither yet at a moderate honest banket The same Cicero in Philippiâ—â—s vpbraideth vnto Autonie among otherâ— his vices Dauncing Pet. Mar. vpon Iudic. fol. 287. DEACONS What the Deacons office was THe Deacons receiued the dailie offerings of the faithfull the yearelie reuenewe 〈…〉 of the Church to bestow them vpon true vses that is to saie to distribute them to feede partlie the ministers and partlie the poore but by the appointment of the Bishop to whom also they yearelie rendred accompts of their distribution Caluine in his inst 4. b. cha 4. sect 5. Of the election of Deacons Ideo hoc non permiserunt sort c. The Apostles saith Chrisostome did not commit the election of Deacons to lottes neither they being moued with the spirit did choose them though they might haue so done for to appoint the number to ordeine them to such an vse they challenged as due vnto themselues And yet do they permit yâ— election of them to the people lest they shuld be thought to be partial or to do any thing for sauor D. W. How Deacons maie preach and baptise In the beginning of the 8. Chapter of the Acts Saint Luke declareth that all the Apostles did still remaine at Hierusalem wherefore it could not be Philip the Apostle which was now at Hierusalem but it must néedes be Philip the Deacon that was dispearsed with the rest came to Samaria where he now preached and baptised And of this iudgment is Caluine whose words vpon the place and Chapter be these S. Luke had before declared that the Apostles did not step from Hierusalem it is probable that one of the 7. Deacons whose daughters did prophecie is héere mentioned c. D. W. Although saith Gualter it was the office of Deacons to take charge of the common treasures of the Church and of the poore yet was it héerewith permitted vnto them to take the office of preaching if at anie time necessitie required as we haue hetherto seene in the example of Stephen And peraduenture there was not so great neede of Deacons at Hierusalem when the Church was through persecution dispearsed and therefore they which before wer stewards of the Church goods did giue themselues whollie to the ministerie of the word Tertulian in his booke de Baptismo hath these words Baptizâ—â—di c. The high Priest which is the Bishopâ— hath authoritie to baptise so haue the Ministers and Deacons but not without the authoritie of the Bishop for the honor of the Church Hierom aduersus Luciferianos saith thus I doe not denie but that it is the custome of the Church that the Bishop shuld gae to laie his hands by the inuocation of the holie spirit which a â—arre off in little Cities by Ministers and Deacons wer baptised And a little after he saith Neither yâ— Minister nor deacon haue authoritie to baptise without yâ— coÌ„mandement of yâ— Bishop Beza saith that Deacons did oftentimes supplie the office of Past ours in the administration of the Sacraments and celebrating of marriage and to prâ—â—e this he noteth 1. Cor. 14. 1â— Iohn 4. 2. D. W. fol. 588. DEAD To be Dead to the Lawe what it is EUen so ye my bretheren are dead concerning the Lawe ¶ To be dead concerning the Law is to be made free from the Lawe and from the burden therof and to receiue the spirit by which we maie doe after the Lawe and the same is to be deliuered from the Lawe of death Tindale ¶ Are dead concerning the Lawe by the bodie of Christ. ¶ Because the bodie of Christ is made an offering and a Sacrifice for our sinnes wherby God is pleased and his wrath appeased and for Christs sake the holie Ghost is giuen to all beléeuers whereby the power of sinne is in vs dailie weakened we are counted dead to the Lawe for that the Lawe hath no damnation ouer vs. The Bible note The Dead shall heare how it is vnderstood The Dead shall heare the voice of the Sonne of God ¶ Héere he speaketh of the resurrection of iustification whereby the wicked ariseth from his wickednesse and whereby the sinner is brought from the death of his sinnes into the life of righteousnesse and speciallie of the calling of the Gentiles which was done after the comming of the holie Ghost For
man saith he hath a tyrannicall heart for he would rule all men as hée lust and not by anie reason or lawe Also he writing in his 3. booke De repub saith that Dronkennesse maie be suffered in anie man rather then in a Magistrate for a dronken man knoweth not the ground whereon he is on If a Magistrate be dronke then hath the kéeper néede of a kéeperâ— This is moreouer to be added that there is nothing kept secret where Dronkennesse raigneth How Dronkennesse is condempned by holie Scripture Paule saith Be ye not made dronken with wine wherein is wantonnesse But be ye filled with the spirite speaking to your selues by Psalmes Hymnes and spirituall songs Upon which place â—ierom saith we cannot at one time be filled with wine and the Holie ghost for the Apostle putteth these things as contraries euen as we cannot serue two masters He that is filled with the spirit hath wisedome méeknesse shamefastnesse and chas 〈…〉 cie and he which is filled with wine hath foolishnesse furiousnesse malipartnesse and filthy lusts They which are not â—illed with wine can easelie sing Psalmes Hymnes and spirituall songs which thing they cannot doe which haue gorged themselues with wine Pet. Mar. vpon Iudic. fol. 162. Proplâ—ne examples of Dronkennesse Alexander of Macedoniâ— the Conquerour of the world was most filthelie ouercome with wine and being dronke slew Clitus his friend most valiant and faithfull whose diligence industrie labour prudence strength he had in warres long time vsed to his great commoditie Wherefore when he had slept after his wine and being awaked and remembring the wicked act that he had committed he was so ashamed and sorie that he wished himselfe dead But yet he amended not the vice of dronkennesse Yea once afterward he dronke so much wine in one night that he fell into a Feuer and for that he would not temper himselfe from wine within a while after he died Pet. Mar. vpon Iudic. fol. 163. King Philip father to Alexander the great was a noble Prince and fortunate yet notwithstanding yâ— vice of dronkennesse raigned too much in him wherefore it followed that after he had giuen iudgement vpon a time against a poore widdow woman she aunswered straight she appealed The Nobles then present hearing the woman what she said demaunded to whom she appealed since the king himselfe had giuen sentence She aunswered and said I appeale to King Philip which is now dronk that when he is sober he returne and giue sentence The woman was nothing deceiued in hir appelaâ—ion for after king Philip had reposed and slept a little he reâ—oked and repeaâ—ed that sentence that he had before giuen against hir This Cambices the sonne of Cyrâ—s had a Counsalour about him named Prexaspes because he admonished the King somwhat boldlie of his dronkennesse he commaunded Prexaspes to bring his youngest sonne vnto him for I quod he will shoote at him with my bowe And if I hit his heart with my dart then maist thou thinke that I am not beside the capacitie of reason but if not then maie it worthelie be saide I am dronke and so the childe being bound to a post the king after he had well dronke shot at the childe with his dart and pearced him through the heart which being ript he shewed to Prexaspes the childes father saieng heere thou hast good euidence that I am not dronk for the heart is rightlie hit Carion A good woman had an husband who would be oftentimes dronken wherewith she being ashamed and deuising by what meanes she might cause him to leaue that horrible vice at the last when he was asleepe she caried him vnto the Charnel house wherin were put the bones of dead men and leauing him lieng there she made â—ast the dore and departed and when she thought he was waking she taking with hir bread and meate returned to the Charnell house knocked at the dore hir husband faintlie asked who knocked there The good woman aunswered I which haue brought meate with me for the dead men Peace quod hir husbandâ— thou increasest my paine in speking of meat bring me some drinke I praie thee that hearing the good woman Alas said she tâ—at euer I was borne for this vice gotten by custome my husband hath made it an habite which will neuer forsake him â—xamples of Dronkennesse out of the Scripture Noe a great man iust and loued of God who saw two constitutions of the world for he liued both before after the floud is set foorth vnto vs as an example vtterlie to auoid Dronkennesse When as he hauing dronke more wine then was méete laie in the Tabernacle most filthelie naked and his priuie partes which were wont to be couered he lefte bare and vncouered and hée that was wont to be a Master of vertues was a great offence vnto his children Châ—m mocked him the other two sonnes of a better and holier nature were sorie and verie much ashamed of their fathers filthinesse By this act it is sufficientlie declared that shame derision and offence folowe Dronkennesse But of this sinne we haue a notable example in Lot who vndoubtedlie dranke not immoderatelie to the ende he would abuse his Daughters and to commit incest but to put awaie care and griefes which he had taken for the ouerthrow of the 5 cities for the losse of his deere wife and also of his substance He would also comfort his daughters that they should not take too much thought speciallie â—or the losse of their mother although he ought to haue inuented other waies of comforting But this I speake onelie least that anie man shoulde thinke that he didde with hiâ— will drinke too much to pollute himselfe with most filthie lusts yet for all that toâ— much abundaunce of drinke was the cause of his most vile incest being otherwise an olde man in a time farre out of purpose for as much as the iudgements of God were declared against the filthie lusts of the 5. Cities And which is wonderful wine so alienated Lot from himself that he vnderstood not with what women he had companied Wherefore rightlie saith Seneca in his 84. Epistle They which are dronken doe manie things which afterward when they are sober they are ashamed of Lot sought to make himselfe merrie with wine and he incurred a perpetuall heauinesse Let them therefore which séeke to be made merrie with wine remember that they put themselues in a most present daunger and by that meanes maie easelie throwe themselues headlong into most grieuous wicked actes Pet. Mar. vpon Iudic. fol. 162. ¶ Through Dronkennesse and other vices wer the Cities of Sodome and Gomorra destroied Gen 19. 24. Eze. 16. 49. ¶ Ammon being dronke was slaine 2. Reg. 13. 29. ¶ Ela the sonne of Baasa King of Israel being dronken was slaine of his seruaunt Zimri ¶ Benhadad King of Syria with his 32. Kings being dronken were all ouercome of King Achab.
of the truth and haue bene obedient vnto the word If the Religion of our fore-fathers hath bene false or contrarie to the Scriptures wée ought in no wiâ—e to followe Lactan. de Origen erro 2. cap. The Father is greater then I. First I saie that one place of the Gospell is not to be expounded against the whole purpose of the booke which is to teach that the Lord Iesus is Gods naturall sâ—nne and equall to God And sith the Euangelist hath this word Equall plainlie and expreâ—lie they shew themselues mad yâ— would make him to incounter against himselfe Second I say that in that place the Lord Iesus compareth not his substaunce with his Fathers substaunce but compareth his present humble state with the glorious state that he should haue after his Ascension And therefore all the godly old fathers well nigh haue taught these wordes to be spoken of his mans nature which should be forthwith aduaunced to immortall and incorporall glorie by the power of the Father Some Gréeke Writers indéede admit that the Father is greater then the Sonne not because he had greater power or that there is anie difference in their substance essence but in that he is the Father and begetteth the sonne is not begotten of the sonne therefore he maie be said greater The meaning also of these words The Father is greater then I maie be this The end why I trauaile with you is not that you should staie in me and looke no farther but to bring you to the Father as to the last marke that with me ye maie see him as he is whose glorie is more deere to me then mine owne glorie and therefore I séeke it more then mine own and I think that I haue not accomplished mine office vntill I haue brought you to him c. My sonne heare thy Fathers instruction ¶ He speaketh this in the name of God which is the vniuersall Father of all creatures Or in the name of the Pastour of the Church which is as a Father Geneua Heare O ye children your Fathers instruction ¶ He speaketh this in the person of a Preacher and Minister which is as a Father vnto the people Geneua Whosoeuer shall saie to the father or mother By the gifte that is offered by me thou maist haue profite ¶ The meaning is this whatsoeuer I bestow vpon the Temple is to thy profite for it is as good as if I gaue it thée For as the Pharisâ—es in our time saie it shall be meritorious for thée for vnder this colour of religion they raked all to themselues as though that he that had giuen anie thing to the Temple had done the dutie of a 〈…〉 Beza The Father haue eaten sower Grapes and the childrens téeth are set on edge ¶ The people murmured at the chastening of the Lord and therefore vsed this Prouerb meaning that their Fathers had sinned and the Children were punished for their transgressions Read Ieremie 31. 29. Geneua The fathers wickednesse punished in their children There is a double manner of punishing the wickednes of the fathers vpon the children for sometime God sheweth mercie to the children and yet notwithstanding ceaseth not to chastise the vnrighteousnes of their fathers in the persons of their children As for example we see a father that hath gotten much goods howbeit by wicked bargening by subtiltie by craft and by crueltie yet God hath pitie vpon the childe of such a man and what will he doe He will rid him quite and cleane of all those euill gotten goods because they would but bring him to confusion according as it is said that such kind of riches are as wood which in the ende will kindle the fire of Gods wrath Therefore when the Lord meaneth to saue the childe of a wicked man that hath liued amisse he bereaueth him of al the euill gotten goodes as though he should lette him bloud to saue his life that he might not be wrapped in the mischife coruption which his father had drawen vnto himselfe Behold how God punisheth the wickednes of the fathers vpon the children yet ceaseth not to be the sauiour of the children to shew them mercie Sometimes he passeth farther because the fathers haue ben so far out of al squareâ— as they haue led a stubborne froward life God forsaketh their ofspring insomuch yâ— the grace of his spirit dwelleth not with them Now when we be so destitute of Gods guiding we must néeds run into destruction néeds must the mischiefe increase more more Thus we sée yâ— when the children of the vngodly do beare the sins of their fathers it is not only for that God forsaketh them and leaueth them vp to the state of their owne natureâ— but also for that he giueth Satan full power ouer them and letteth him haue the bridle to â—aigne in such houses at his pleasure And when the diuell hath led awaie the fathers and carried them into all naughtinesse their children shall also ouer-shoote themselues into excessiue outrage We see then as now what is meant héere that is to witâ— that when the children of wicked men are 〈…〉 destitute of Gods grace walke after their inordinat◠〈…〉 they must néeds come to greater confusion then their Fathers Cal. vpon Iob. fol. 82. How our fathers did eate the same spirituall meate c. Our Fathers did all eate the same spirituall meate and did all drinke of the same spirituall drinke and then dranke of that spirituall Rocke that followed them which Rocke was Christ. ¶ These words Saint Austen expoundeth saieng What is to eate the same meate But that they did eate the same which we doe Whosoeuer in Manna vnderstoode Christ did eate the same spirituall meate that we doe that is to saie that meate which was receiued with faith and not with bodies Therefore to them that vnderstoode and beléeued it was the same meate and the same drinke So that to such as vnderstoode not the meate was onelie Manna and the drinke onelie water but to such as vnderstoode it was the same that it is now To come and is come be diuers words but it is the same Christ. These be S. Austens words De vtilita poeniten How our fathers were iustified by faith as we are now The fathers were no lesse iustified onely by the faith of Christ then we Wherfore it is written in the booke of Genesis of Abraham that he beléeued and it was counted vnto him for righteousnes Iohn also testifieth that Christ said of Abraham yâ— hée had séene his daie therin reioiced The Epistle to the Hebrewes the 13 chap. affirmeth that Christ was yesterdaie to daie remaineth for euer Wherfore euen as we are said now to be saued not by workes but by the true mercie of God by faith in Christ so was it with the Fathers at yâ— time for they wer iustified by no works but only by faith in Christ. Furthermore what
with inward eyes that is spirituallie to vnderstand them ¶ In these wordes S. Chrisostome sheweth plainlie that the words of Christ concerning the eating of his flesh and drinking of his bloud are not to be vnderstoode simplie as they be spoken but spirituallie and figuratiuelie Chrisostome in Iohn Homil. 46. Tertulian writing against Marcion saith these words Christ did not reproue bread whereby he did represent his verie bodie And in the same booke he sayth That Iesus taking bread and distributing it among his Disciples made it his bodie saieng This is my bodie that is to saye sayth Tertulian a figure of my bodie And therefore saith Tertulian that Christ called bread his bodie and wine his bloud becausâ— that in the old Testament bread and wine were figures of his bodie and bloud Tertulian contra Marcionem The wine refresheth and augmenteth the bloud â—or that cause the bloud of Christ is not vnproperlie figured by the same Inasmuch as al that commeth vnto vs from him doth make vs glad with a true ioie and increaseth all our gladnesse c. A little before he saith the Lord gaue vnto his Disciples the Sacrament of his bodie in remission of their sinnes for to kéepe loue and charitie to the end that hauing remembrance of that déede he would doe alwaies in a figure that which he thought to doe for them and should not forget that charitie This is my bodie that is is to saie a Sacrament c. Druthmarus Monke of S. Benet in his Comment vpon S. Ma. ¶ Looke more in Bodie Bread Bloud This is my bodie Figures of Christs resurrection Christs resurrection saith Saint Austen was prefigured in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his side So Christ rising againe from the dead builded the Church out of the wounds of his side Iosua Ioseph Samson Iames were figures of Christs resurrectioÌ„ FIGVRATIVE SPEACH How to know a figuratiue speach TO knowe a figuratiue speach S. Austen hath these words Whensoeuer the Scripture of Christ séemeth to commaund anie foule or wicked thing then must that text be taken figuratiuelie and that it is a phrase allegorie and manner of speaking and must be vnderstood spirituallie and not after the letter Except saith he ye eate the flesh of the sonne of man and drinke his bloud ye shall haue no life in you he séemeth saith S. Austen to commaund a foule wicked thing it is therefore a figure ¶ Now seeing that Saint Austen calleth it a foule thing to eate his flesh we maie soone perceiue that he thought it as foule as wicked a thing to eate his bodie séeing his bodie is flesh And then consequentlie it must followe that either this word eate where Christ said take this and eate it must be taken spirituallie or els yâ— this saieng of Christ. This is my 〈…〉 spokeâ— But this word 〈…〉 is taken after the lâ—tter for thy did indeed â—â—o bread must bée figuratiuelie spoken I. Frith Wee euen vâ—e to saie when Easter draweth nigh that tomorrowe or the next daie is the Lords passeouer and yet it is manie yâ—aâ—es sinâ—e he suffered and that passion was neuer done but once And vppon that Sundaie we saie This daye the Lorde did rise againe and yâ—t it is manie yeares since hée rose Now is there no man so foolish to reproue vs as liars for so saieng because wee name those dayes after the similitude of those in which those things were done So that it is called the same daie which is not the same but by the reuoluâ—ion of time like it And it is named to be done the same daie through the celebration of the Sacrament Through keeping the menâ—oriall of the thing once done which is not done yâ— daie â—â—t was done long before Was not Christ once crucified in his owne person yet in a mysterie which is the remembraunce of his verie passion he is crucified for the people not onlie euery â—east of Eaâ—â—er but euerie daie Neither doth he lie which when he is asked aâ—â—swereth that he is crucified For if Sacraments had not certeine similitudes of those things whereof they are Sacraments then should they â—e no Sacraments at all And for this similitude for the most part they take the names for the vâ—rie things And therefore after a certeine manner tâ—e sacrament of Christs bodie and the sacrament of Christs blâ—ud is Christs bloud So the Sacrament of faith is faith for it is none other to beléeue then to haue faith And therefore when a man aunswereth that the infant beleeueth which hath not â—he effect of â—aith he aunswereth that it hath faith for the Sacrament of faith And then it turneth it sâ—lfe to God for the Sacrament of conuersion For the aunswere it selfe perteineth vnto the ministring of the Sacrament As the Apostle writeâ—h of Baptime We be buried saith hée with Christ through baptime vnto death he sayth not wée signifie buriâ—ng but vtterly sayth we are buried He called also the Sacrament of so great â— thing euen with the proper name of the verie thing it selfe c. ¶ Heere doth Saint Austen plainlie set foorth the matter For euen â—s the next good Fr 〈…〉 e shal be called the day of Christs passion and yet he shal not suffer death againe vpon that day for he died but once and nowe is immortall euen so is the Sacrament called Christes bodie And as that daye is not the verie daye he dyed vppon but onelie a remembraunce of his bodie breaking and bloud-shedding And likewise as the next Easter daye shall bée called the daye of his resurrection not that it is the verie same daye that Christ did rise in but a remembraunce of the same euen so the Sacrament is called his bodye not that it is his bodie indéede but onelie a remembraunce of the same c. I. Frith Of Figuratiue speaches The Arke was called God 1. Reg. 4. 7. Iohn is Helias Math. 11. 14. My Father is an husbandman Iohn 15. 1. I am the Uine you are the braunches Iohn 15. 5. One of you is a Diuell Iohn 6. 70. Herode is a Foxe Luke 13. 32. This is the Lordes passe-by or passe-ouer Exo. 12. 1â—â— This is my bodie Math. 26. 26. This is the newe Testament Luke 22. 20. ¶ Looke Flesh. FINDING OF THINGS LOST How they ought to be restored and not kept SAint Austen toucheth this thing in his 19. Sermon De verbis Apostolis And it is had in the Decrees 14. Questi 5. Chap. Si quid inuenisti Where he sayth That thinges which are founde must be restored Which thing if thou doe not thou hast rapt them for as much as thou hast done what thou couldest so that if thou haddest founde more thou wouldest haue rapt more c. There the Gloâ—â—r verie well declareth what is to be done with thinges that are founde Either sayth hée the same thinges are counted for thinges
weake infirmitie and want of desert Hemmyng ¶ Therefore euerie man in his vocation as he is called first ought to goe forward and encourage others seeing the hire is indifferent for all Geneua FISHERS The meaning of this place following I Will send out manie fishers to take them ¶ By these fishers are vnderstoode the hoastes by whome the Lorde scourged the Iewes and fished awaie their rulers at foure sundrie draughtes were foure of their kings taken and at euerie time some of the chiefe of the people withall but at the last in the time of Zedekiah was all the rest of the people hunted out of those cruell hunters the Chaldees 4. Reg. 25. T. M. ¶ By the fishers and hunters are meant the Babilonians and Chaldeans who should destroie them in such sorte that if they escaped the one the other should take them Geneua The first inâ—enter of fisher-boates ¶ Looke Zabulon FIVE LOAVES Applied to the good indeuour of the Pastour WE haue héere but fiue loaues and two fishes ¶ Though we thinke our selues vnable to teach Christs congregation yet let vs at the commaundement of Christ emploie and bestowe that little that we haue vppon Christs flocke And hée that augmented the fiue loaues two fishes shal also augment in vs his owne gifts Sir I. Cheeke FLIENG Of flâ—ng 〈…〉 time of persecution AND the woman fiedde into wildernesse c. Although the Church knowe most certeinlie that God hath a care for her whose defence is more for her safetie then all the power and fauour of men yet notwithstanding least she might tempt her mainteiner and defender sometimes shee fileth when shée is assailed by enimies and yet for all that she waiteth quietlâ—e for 〈…〉 at the Lordes hande So we reade that Moses fledde for displeasure of the king of Aegypt and abode priuelie with his father in law lethro the Priest of the Madianites by the space of 40. yeares Exo. 2. 21. And also that Dauid and his companie hidde themselues in caues of mountaines for feare of Saules displeasure 1. Reg. 24. 1. And also that Elias hidde himselfe out of the waye by the space of thrée yeares and an halfe to eschewe the wrath of Iezabel 3. Reg. 19. 3. Likewise the hundred Prophets of the Lorde whome Abdias had hidde in two caues for feare of the same lezabel 3. Reg. 18. 4. Concerning which men looke also Heb. 11. 38 â—o did the Lordes Disciples shut the boores to them and kept themselues out of the waie for a 〈…〉 Iohn 20. 19. Paule béeing let downe in a basket by the brethren at Damasco went aside for a while into Arabia Act. 9. 25. Finallie who is ignoraunt of the hiding of 〈…〉 and of other Catholike Bishoppes in the time of the persecutioâ— stirred vp by the Arrians and moreouer of man 〈…〉 Aegypt which sought the innermost courts of the wildernesse by reason of the vngratiousnesse of the same 〈…〉 of whome Eusebius writeth manie thinges in the fourth chapter of his eleuenth booke of the stories of the church c. Marl. vpon the Apoc. fol. 172. ¶ The church was remoued from among the Iewes to the Gentiles which were as a 〈…〉 wildernesse and so it is perfecâ—ted 〈…〉 Geneua Of two manner of fliengs There is a flieng of the bodie a flieng of the minde The one is sometime lawfull and the other neuer The flieng of the bodie is when the true preacher flieth the cruell persecution of tyrants that séekes his death and destruction And this maie he doe lawfullie both by the doctrine and example of Christ. The flieng of the minde is when one flieth from dooing his duetie and will not defend the true doctrine by rebuking and condemning the false Hemmyng FLESH What is vnderstood by flesh FLesh is not vnderstood as though flesh were onelie the which perteineth vnto vnchastitie But Paule calleth flesh héere as Christ doth Iohn 3. All that is borne of flesh that is to wit the whole man with life soule bodie wit will reason whatsoeuer he is or doth within or without because that those al all that is in man studie after the world and the flesh c. Tindale By yâ— déeds of the law no flesh shal be iustified ¶ Flesh in Paule doth not signifie as the schoolmen dreame manifest grose sins for these he vseth to call by their proper names as adulterie fornication vncleanenesse such like but by flesh Paule meaneth héere as Christ doth in the third chapter of Iohn That which is borne of flesh saith he is flesh Flesh therefore signifieth the whole nature of man This flesh saith he is not iustified by works no nor of the lawe Flesh therefore according to Paule signifieth all the righteousnesse wisdome deuotion religion vnderstanding will that is possible to be in a naturall man So that if a man be neuer so righteous according to reason and the lawe of God yet with all his righteousnesse works merits deuotion and religion he is not iustified c. Luther vpon the Gal. fol. 65. That which is borne of flesh is flesh c. ¶ That is fleshlie to wit wholie vncleane and vnder the wrath of God And therefore this worde Flesh signifieth The corrupt nature of man contrarie to which is the Spirit that is the man ingraffed into Christ through the grace of the holie Ghost whose nature is euerlasting and immortall though the strife of the flesh remaineth Beza By the workes of the law no flesh shall be iustified ¶ Flesh is héere taken for man as in manie other places and furthermore hath heere a greater feare for it is héere put to shew the contrarietie betwéene God and man as if you would saie man who is nothing els but a péece of flesh defilâ—d with sâ—â—me and God who is most purs and most perfect in himselfe Beza The meaning of this place following Such shall haue trouble in the flesh ¶ By the flesh he vnderstandeth what things soeuer belongeth to this present life for marriage bringeth with it manie discommodities so that he bendeth more to a sole life not because it is a seruice more agreeable to God then marriage bâ—t for those 〈…〉 which if it were poss 〈…〉 hee would with all men to be void of that they might giue themselues to God onelie Beza What it is to be in the flesh Neither doth Saint Paule in this place where he saith Yée are not in the Flesh meane anie other thing then did the Lord in the Gospell when he said vnto his disciples ye are not of this world Wherefore Ambrose saith that we haue such a nature framed vnto vs as we féele it to be and he addeth moreouer that the wise men of the world are in the flesh because they resist faith and will beléeue those things onelie which are agréeable to reason This place againe teacheth vs that Ambrose by the name of flesh vnderstandeth reason and the higher parts of of
his help but goe about without him to helpe them selues by ther owne workes and wisedome or are impatient in their troubles them doth he forsake vtterlie in the middes of their afflictions Sir I. Cheeke What Gods curse is Gods curse is the taking awaie of his benefites As God cursed the earth and made it barren so now hunger dearth warre pestilence and such like are yet right curses and signes of the wrath of God vnto the vnbeléeuers but vnto them that know Christ they are verie blessings and that wholsome crosse and true Purâ—â—torie oâ— our flesh through which all must go that will liue godlie and be saued As thou readest Math. 5. 10. Blessed are they that suffer persecution for righteousnesse sake c. And Heb. 12. 6. The Lord chasteneth whom he loueth and scorgeth all the children that he receiueth Tindale What God appointeth and no more Whatsoeuer thy hand and thy counsell determined before to be done ¶ Héere we doe learne that the enimies of Christ can goâ— no farther then God hath appointed them Therefore let the Preacher of the truth be of good comfort though Satan with all his legion of diuells the world all the mightie Princes thereof doe arise and conspire against them yet they can doe no more then the Lords hand and counsell hath appointed before Sir I. Cheeke How all things come to passe by Gods will ¶ Looke Will Of two wills in God ¶ Looke Will. How God ordeined sinne and yet is not the author of sinne ¶ Looke Sinne. Of the God of this world Iâ— whom the God of this world hath blinded the mindes of them which beléeue not ¶ Satan is Gods minister and can doe no more then he appointeth him to doe Neuertheles Christ calleth him the Prince of this world Iohn 16. 11. And héere the Apostle calleth him the God of this world because the worlde doth most commonlie forsake the true God and serueth him For vnto whom soeuer we obaie we make him our God As S. Paule calleth the bellie their God that are earthlie minded serue their owne bellies Phil. 3. 19. What is meant by the God of Iacob ¶ Looke Iacob What the seate of God is ¶ Looke Seate GODHEAD IN CHRIST How Christs Godhead is vnderstood FOr in him dwelleth all the fulnesse of the Godhead bodelie ¶ We must beware that we doe not with the Antropomorphiâ—es think that God hath a bodilie shape because the Apostle saith that the Godhead dwelleth in Christ bodelie for that is as much to saie that the Godhead doth dwell trulie and naturallie in Christ being a 〈…〉 and◠〈…〉 God and that therefore he is a sufficient treasure of all 〈…〉 riched Sir I. Cheeke ¶ In saieng that the Godhead is reallie in Christ he sheweth that he is verie God Also saieng In him he declareth two distinct natures And by this word Dwelleth he proueth that he is there foreuer Geneua How Christ in his Godhead is euerie where How maie Christ be called a straunger is he departed into a straunge countrie Séeing he is with vs vnto the worlds end and is among them that he gathered in his name Aunâ—were Christ is both God and man hauing in him two natures and as man he is not with vs vnto the worldes ende nor is present with his faithfull gathered together in his name But his diuine power and spirite is euer with vs. Paule saith he was absent from the Corinthians in bodie but he was present with them in spirite So is Christ gone hence saith he and absent in his humanitie which his diuine nature is euerie where And in these saiengs we reserue to both his natures their owne properties Origen in Math. homil 33. GODS MERCIE Of such as presume too much thereof MAnie doe presume so much of Gods mercie that they sinne at pleasure and repent at leasure But be not seduced saith S. Paule for God is not mocked whatsoeuer a man soweth that shall he reape Hemmyng How the Magistrates are called Gods ¶ Looke Iuâ—ges What the nature of Gods word is ¶ Looke Word Nature GODLIE SORROVV What godlie sorrow bringeth to a man FOr godlie sorrow causeth repentaunâ—â— c. ¶ There be two manners of sorrow The one commeth of God and ingendereth repentaunâ—e 〈…〉 life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter For they all sorrowed but the sorrow of Cain and of Iudas was fleshlie and carnall and therefore being without godlie comâ—ort it did driue them to desperation Whereas Dauid and Peter in their godlie sorrow did flie vnto the father of mercies with a true repentant heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirite doth touch he is sorie for his sinnes committed against so mercifull a father and these are the fruites of his repentaunce as witnesse Dauids and Peters teares Others which are sorie for their sinnes onelie for feare of punishment and Gods vengeaunce fall into desperation as Cain Saule Achitophel and Iudas Geneua GODLINESSE What Godlinesse is GOdlinesse is not made of words as wood is made of Trées but it is an earnest loue procéeding from a pure heart and a good conscience and an vnfained faith in which we maie glorifie God and doe good to his people Paule was godlie when he gloried in nothing but in the crosse of Iesus Christ by which the world was crucified vnto him and he vnto the world They are godlesse hypocrites which in word confesse they know God but in deede doe denie him They are Christs which haue crucified the flesh with the affections and concupiscence of it They are of their father the Diuell that in wickednesse doe the desire of the Diuell c. M. Deering GOG AND MAGOG What they were and what they doe signifie SAint Austen in his 20. booke De ciuitate Dei willeth by Gog to be signified the glorious hypocrites of the world by Magog the open enimies of righteousnesse pretending the contrarie As testifieth Berosus the Chaldean in the first booke of his histories 5. chapter Gog was a mightie gouernour in the land of Sabea Arabia the rich vnder Nimroth the great king of Babilon and there ruled with Sabâ—s his Father in the 18. yeare of his raigne In the 38. Chapter of Ezechielâ— Prophecie ver 2. he is called the chiefe Prince of Mosoch and Tâ—â—bal whom some Expositours taketh for Capadoce and Spaine But after the opinion of S. Hierom and Isidorus which was a Spaniard the Hebrue taketh this Thubal for Italy which is much more agréeable to the purpose Magog was the seconde sonne of Iaphet which was the third sonne vnto Noe. This Magog as witnesseth Iosephus in the first booke of his Antiquities the 11. chapter was the first beginner of the Magogites whom the Greekes called the Scythians and we now the Tartarians And all the chiefe
reasoning mildly as it is written It becommeth not the seruaunt of the Lord to striue but to be lowly towards all men fauourably to teach patient reforming them that be of a contrarie minde with modestie Muscuâ—us fol. 535. How they ought not to be compelled Christ came not into this worlde to compell men vnto him c. Chrisostome saith In case that they which doe allure men from vs vnto the company sect of most silthy folke think that they be able to get away some great notable person then they tremble and quake excéedingly and be much afraid least he shall turne backe againe He will be of their side say they indéede such a fellow will turne a thousand times I meane not of them yâ— be sinners but in case ther be any which is without any spot of sin wil be turned altered let him go turne Surely I am sorie for it do waile lament am striken to the very heart with all no lesse then if it chaunced me to haue one of mine owne members cut off But yet for all that I doe not so lament that that I shall be driuen vppon this feare to doe anye thing that is vncomely We doe not lordly rule and gouerne your faith my most deare bretheren neither doe we command yoâ— these things vpon any title of imperie or lordlinesse It is the doctrine of the worde which is committed vnto vs not the authoritie of Princelinesse or power We stand in the degree of counsailers and aduisers he which giueth his aduice sheweth his opinion doth not compel the hearer but doth leaue a free choice to his power what to doe And he is to be blamed onelie for this if he saie not those things which becommeth him and which he is bound to doe This saith Chrisostome Muscu fol. 536. Of the opinions of Heretikes looke at their proper names as they fall out in this booke HERODE Of his great crueltie HErode the first which was also called Ascalon had manie children among the which he himself caused thrée to be slaine Aristobolus Alexander and Antipater by reason of a conspiracie that they had made against their father But after him remained aliue Archelaus Herodes which was surnamed Antipas and Philippus These parted the kingdome among them Carion fol. 75. And siue all the children that were in Bethleem ¶ Of this is mention made in the second Booke and fourth Chapter of his Saturnalies How Augustus Caesar hearing that Herode had likewise killed his owne sonne said It were better to be Herodes Swine then his Sonne T. M. ¶ When Macrobius heard that all the Children that were two yeare olde and vnder should be slaine and that among the multitude his owne Sonne was slaine also he said I had rather be Herodes dogge then his sonne Marl. 34. How and for what cause this Herode burnt the Scriptures King Herode for that he well vnderstood the basenesse of his house therefore he burnt the Scriptures least by yâ— meane of such auncient Records some doubt might after ward be mooued against his posteritie For he thought if he had once remoued such monuments it could neuer be proued by any maÌ„ner of other witnesse but that he came by descent from the stock of the Patriarches olde Proselites whereas indéed saith Master Iewel he was a méere Aliene and a straunger to the house of Israel and a verie tyrannous vsurper of the Crowne as being 〈…〉 allie descended not from Iacob but from Esau. Iewel sol 477. Of his death it is written thus Herodes disease vexed him more more God executing iustice on himâ—for the thing which he impioustie committed It was a slow oâ— slack fire yet yéelding not so great inslamation outwardlie to the beholders as vexation inwardly to the intâ—rnal parts he had a vehement desire grâ—edâ—lie to take some thing yet was there nothing that sufficed him Moreouer inward rotting of the bowells and specially 〈…〉 〈…〉 uous Fluxe in the Fundament a rawe and a running flâ—ame about his féete and the like maladie vexed him about his Bladder His priuie members putâ—ified engendring wormes which swarmed out a shrill stretched winde he had great pain 〈…〉 brâ—athing and a grose breath hauing throughout all the parts of his bodie such a Crampe as strength was not able to sustaine It was reported by them which were inspired from aboue and to whome the gift of Diuination was graunted that God enâ—oâ—ned the Prince this punishment for his great impietie Eusebius fol. 12. Of the second Herod sonne to the first At that time Herode Tetrarcha c. ¶ This Herode was the sonne of yâ— Herod of the great Antipater surmaned of some Ascalon which slue the Iâ—fants in Bethleem being a most pernitious Rauen hatched of so wicked an Egge Some call this Herode Antipas sor his surname He is the verie same which araied our Sauiour with a white vesture and deâ—ided his Diuine wisedome making an open iest and laughing slocke of him Of this man Iosephus maketh mention in his 18. Booke of the Antiquities of the Iewes Marl. vpon Mathew fol. 305. How he led awaie his brother Philips wife This man was surnamed Antipas the brother of Archelâ—us and made Prince of Galile by his father Herode The same tooke his brother Philips wife from him he being yet aliue the which happened by this occasion Herode went to Rome and by the waie he lodged by chaunce with his brother Philip who dwelled in the forepart of Iewrie As Herod Herodias had now made acquaintance which Herodias was the daughter of Aristobolus and sister to Herode Agrippa they were agreed yâ— he comming from Rome should lead hir with him the which was done Iohn Baptist rebuked this wickednesse who was therefore beheaded Howbeit Herod went not vnpunished at the last for it For by Caius Caligula was he sent in exile at Leonia in Galile with Herodia the which constrained him to goe to Rome and require a kingdome but comming home with out doing ought he lost that part also of the kingdome which he possessed afore He reigned 24. yeares in Galile For Herode had taken Iohn and bound him c. ¶ The Euangelists affirme that Iohn was taken because he openlie coÌ„demned the incestious Matrimonie of Herode with Herodias which was his brother Philips wife for Iohn said to him It is not lawfull for thée to know hir Iosephus alledgeth another cause why he was put in prison namelie because by his doctrine to the which the people wonderfullie resorted he brought himselfe in some suspition with Herod of the mouing of some new attempt or vnwonted matter But it might be that the wicked Tyraunt tooke this as a cloake to couer his cruel murthering of Iohn Or it might be that this wicked rumour was spread abroad of him for vniust violence and crueltie is neuer without diuers accusations But the Euangelist shew the verie cause
that it may appeare that we destroie them for Religion sake and not for couetousnesse But when they are conuerted not into priuate and our owne vse but into common vses or into the honour of the true God that is done and brought to passe in them which is done and brought to passe in men themselues when of Idolaters and wicked persons they are changed into true Religion This hath God him selfe taught in those testimonies which thou thy selfe hast vsed when as God himselfe commaunded that of that same Groue which was dedicate to strange Gods there should be wooâ—e taken for his sacrifice And of Hierico that all the golde siluer and brasse should be brought into the Treasurie of the Lord. Wherefore that also which is written in Deutronomyâ— Thou shalt not couet their siluer nor their gold neither shalt thou take any thing thereof to thy selfe least thou offend because it is abhomination vnto the Lord thy God c. It manifestly appeareth that either priuate vses is forbidden in such things or that nothing should be brought into thy house to be honoured for then it is abhomination I. Whitegift fol. 272. IEHOVAH What Iehouah is IEhouah is Gods name neither is anye creature so called and it is as much to saye as one that is of him-selfe and dependeth of nothing Moreouer as often as thou séest Lord in great letters except there be any errour in the printing it is in Hebrue Iehouah thou that art or he that is Tindale fol. 6. How the Hebrues doe speake of the name Iehoua Rabbi Moses an Aegyptian in the Hebrue called More saith thus All the names of the Creator that be found in all bookes be deriued of effects sauing that name onely Iehouah And it is a name appropriate vnto the most high Creator And therefore it is called an expresse name He meaneth saith Musculus that there is signified and shewed thereby the substance of the Creator and that there is nothing in it common vnto God and creatures But the rest of his names haue some double or mingled signification because they come of workes like vnto them which be deriued in vs. Thus the Hebrewes doe speake of the name of God Iehouah Muscu fol. 367. IERVSALEM The meaning of this place following WHen ye sée Ierusalem besâ—eged with an Hoast ¶ The same is that Mathew and Marke do call the Abhomination of desolation The Hoast of the Romanes is called héere desolation because that by them the Citie and Temple were destroied the Countrie made wast And they are also called Abhomination both for their heathenish impietie and also for the putting downe of the true worshipping and Religion By the holy place both Ierusalem and the Temple is vnderstoode Daniel 9. 26. How Ierusalem was called holy Where manye hundred thousands of men are there are scarcely seauen thousand which knowe God or beléeue in God and yet for their sakes the whole multitude is called godlye people Euen so was it in Ierusalem Albeit the greater parte were wicked and godlesse yet was Ierusalem called holy not onely in respect of a small number of the godlye but also because GOD had his abiding there So when there was not one iuste personne in Sodome but Lot with his two Daughters yet coulde not the Angell destroye Sodome with fire so long as Lot was in it Likewise where foure or fiue or ten godlie persons are to be found for their sakes the whole citie is called holie Luther vpon the Psal. fol. 88. IESVS Of the mysticall and hid signification of this name IEsus the sonne of God and of the most pure Uirgin Marie although in the common translation of the Bible in Latine it séemeth there were diuerse other Iewes so named Yet in the Hebrue tongue as Renclâ—ne writeth in his booke De verbo mirifico There was some diuersitie in the letters of the name of our Sauiour from them that were in the other called Iesus For in his glorious and wonderfull name were the vowels called Tetragrammaton with one consonant called Schin which is one S. of the Hebrewes wherein was a mysticall or hid signification of his diuinitie although the whole name be interpreted Sauiour who beeing equall in diuinitie with God the Father begotten of him before the worlde was created without time willinglie for the redemption of man descended into the blessed bodie of the Uirgin Marie and was conceiued in her by the holie Ghost the thirde person in Godhead And of her borne yâ— 3962 yeare after the creation of the world And being God and man liued héere 32. yeares in forme of pouertie and than béeing betraied of his own Disciple was by the Iewes his owne people most cruellie nailed on the Crosse the yeare after the creation of the world 3994. Eliote What is meant by that that Iesus was seene alone with Moses and Helias And sawe no man more then Iesus onelie with them ¶ In this that Iesus after the departing of Moses Helias is séene alone it is to be noted that the lawe beeing by Christs death remoued and the prophesies fulfilled wée ought onelie to haue respect vnto Christ the only begotten sonne of God our sauiour and redéemer Sir I. Cheeke What is meant by Iesus sleeping in the Ship And he was in the sterne a sleepe on a pillowe ¶ It is sayde that the Lord sléepeth when in the troubles and aduersities of this worlde he deferreth to heare and succour his elect and chosen which thing was héere prefigured by Iesus sleeping Sir I. Cheeke ¶ Christ leaueth vs oftentimes to our selues both as well that we maie learne to knowe our weaknesse as his mightie power Geneua What is meant by Iesus groning in the spirit And he groned in the spirit ¶ Whereas Saint Iohn saith Iesus groned in the spirit he meaneth that he was so moued in the vowells of mercie that for the time he coulde not speake This motion alwaye goeth before teares in such as are vehemently affected For the like also we reade of Ioseph who being moued with compassion towards his brethren sought wher to wéepe Marl. vpon Iohn fol. 414. IEVVES Of whom they tooke their name THere was great lamentation among the Iewes ¶ The Iewes were first called Hebrues of Heber the eldest sonne of Selah sonne of Aâ—phaxat as it appeareth Gen. 11. 14. 1. Par. 1. 18. After were they called Israel of Iacob and after Iewes of one of the sonnes of Iacob that is to wit of Iuda T. M. Of the miserie that happened to the Iewes ¶ Looke in these words Fishers Selum Why the Iewes were suffered to sweare by the name of God In the olde lawe the Iewes in an earnest iust or waightie cause were permitted to sweare in the name of GOD but not by all manner creatures least they dwelling amonge the Heathen and accustoming their oathes should by continuaunce of time fall vnto the filthie worshippinge of their Idolles forgetting God Sweare by his name saith
Moses and sée that yee walke not after strange Gods of the nations that you remaine among See that ye neither make mention sayth Iosua nor yet sweare by the name of their Gods Thus in the olde lawe were they suffered to sweare in an earnest iust and waightie cause But now after the rule of Christ be the matter neuer so true we maye not of our owne selues nor by our own authoritie and priuate power sweare or promise anie manner of thing c. What the principall causes be that stop the Iewes from Christianitie I reade in the persecution of Scotlande of one George Wisehart a Gentleman and Martyr of a certeine storie which he resiteth on this wise I once sayth hée chaunced to méete with a Iew when I was sailinge vpon the water of Rhene I dyd enquire of him what was the cause of his partinacye that he dyd not beléeue that the true Messias was come consideringe that they had séene all the prophesies which were spoken of him to be fulfilled Moreouer the prophesies taken awaye and the Scepter of Iuda by manye other testimonies of the Scripture I vanquished him that Messias was come the which hée called Iesus of Nazareth This Iewe aunswered againe vnto mée When Messias commeth he shall restore all thinges and hee shall not abrogate the lawe which was giuen to our fore-fathers as ye doe For why wée sée the poore almost perishe through hunger amonge you yet you are not moued with pitie towardes them But amonge vs Iewes though wée bée poore there is no begger founde Secondarilie it is forbidden by the Lawe to faine anie kinde of Imagrie of thinges in heauen aboue or in the earth beneath or in the Sea vnder the earth but one God onelye to honour but your Sanctuaryes and Churches are full of them Thirdlye a peece of bread baken vppon the Ashes ye adore and worshippe and saie that it is your God In the booke of Mar. fol. 1446. Why the Iewes were suffered to be diuoâ—ced ¶ Looke Diuorcement Howe the Iewes were driuen out of diuerse Realmes About the yeare of our Lorde 1179. were many Iewes in Englande which agaynst the feast of Easter did vse to Crucifie younge children in despite of Christian Relygion ¶ About the yeare of our Lord. 1186. They crucified a childe in the towne of Bury About the yeare of Christ. 1235. the 18. yeare of the reigne of king Henrie the third the Iews dwelling in Norwich were accused for the stealing of a childe whome they purposed to crucifie ¶ About the yeare of our Lord. 1245. and the 28. yeare of Henrie the third king of England at Tollet in Spaine a Iew digging in the ground to enlarge his vineyard found a hollow stone wherin was a booke of the bignesse of a Psalter written in Gréeke Latine and Hebrew the matter wherof was of the worlds to come And declared the coÌ„ming of Christ to be the beginning of the third world which was expressed on this wise In the beginning of the third world the sonne of God shall bée borne of a Uirgin By occasion of this booke the Iewes were turned to the faith of Christ. ¶ About the yeare of our Lord. 1264. and in the. 47. yeare of the reigne of Henrie the third king of England 500. Iewes were slaine by the Citizens of London because one Iew would haue forced a christen man to paie more then two pence for the vsurie of xx s. the wéeke ¶ About the yeare of our Lord 1279. and in the sixt yeare of the reigne of king Edward the first king of England 284. Iews were put to execution for clipping of the kings coine ¶ About the yeare of our Lord. 1475. at the citie of Trident a childe named Symon was murthered of the Iewes of that Citie in dirision of the passion of Christ for which murther and villanie the Iewes suffered great and worthie punishment ¶ In the yeare of our Lord. 1492. There were driuen out of Spaine by commaundement of the king 125. families of the Iewes of the which 30. thousand died of the pestilence in their iourneie as they were departing Of the conuersion of the Iewes Bretheren I will not haue you to be ignoraunt of this mysterie that you be not high minded in your selues for that the blindnesse is happened vpon parte of the Israelites vntill that the fulnesse of the Gentiles come in so Israel shall be saued ¶ This conuersion of the Iewes I doe disseuer from those tokens which began to be done a great while a goe do passe before the comming of the Lorde and I doe applie it vnto those signes which shall goe nearest before it But how that conuersion shall be fulfilled and what shall be the point of the fulfilling of the Gentiles let him define which is able We can rather wish it then for a certeine define it Augustine sayth that there shall be sometimes a manifest vocation or calling of the Iewes in the saluation of the Gospell but how and what time it shall be he doth not expresse Musculus fol. 451. ¶ He sheweth that the time shall come that the whole nation of the Iewes though not euerie one perticularly shall bée ioyned to the Church of Christ. Geneua IGNORAVNCE What a pleasure it is to the diuell for a man to be ignorant in the Scripture VNto the diuell it is a torment aboue all tormentes and a paine aboue all paines if they sâ—e anie man readinge the worde of GOD and with feruent studie searchinge the knowledge of Gods lawes and the mysteries and secrets of the Scriptures Héerein standeth all the flame of the diuels in this fire are they tormented for they are ceased and possessed of all them that remaine in ignoraunce The reading of the Scriptures is a greate fence against sinne and the ignoraunce of the Scriptures is a daungerous downefall and a great dungeon To knowe nothing of Gods lawe is the losse of saluation Ignoraunce hath brought in heresies and vicious life Ignoraunce hath turned all thinges vpside downe How no man is excused by Ignorance Ignoraunce excuseth no man if thou of ignoraunce followe a blinde guide thou shalt perish together with him The ignoraunce of Scriptures and the word of God is the head spring of all heresies and perniâ—ious errours For why Without the Scriptures the power of God connot be knowne which is Christ. Sir I. Cheeke vpon these words of S. Math. Ye are deceiued vnderstanding not the Scriptures Wherevnto the mainteâ—ners of ignorance maie be likened They be like that Painter that Plutarch speaketh of that had euill fauouredlie proportioned a painted Henne and therefore chased away the liue hennes least that his euill workmanship should be perceiued Those chase awaie Gods word least their fancie should be discouered I LE What is signified by the I le THey that dwell in the Iles shall sée c. ¶ Some reade And he that dwelleth in this I le c. Hierusalem
them that would not obey ¶ About the yeare of our Lord. 747. Constantine the Emperour did persecute them which worshipped Images When we were going saith Epiphanius to the holye place which is called Bethel there to celebrate the Communion with them according to the Ecclesiasticall manner and was come to the farme place called Anablatha and did sée there passing by a light burning and did aske what the place was and had learned that it was a Church and hadde gone for to praye there I found as it were a vale dyed or painted and hauing the Image as it were of Christ or of some Saint for I doe not well remember whose Image it was Therfore when I did sée the Image of man did hange in the Church contrarye to the Scriptures I rent it and did rather giue counsell to the Wardens of the place that they shoulde wind some poore dead body therin And a little after Bid I be séeâ—h thâ— yâ— elders of yâ— place to receiue of the bearer the vale yâ— is sent by vsâ— charge from hencefoorth yâ— no such vales be hanged in the Church of Christ yâ— are contrary to our religion For it becommeth thine honestie to haue 〈…〉 care that the 〈…〉 for the church 〈…〉 Christ and the people comm 〈…〉 〈…〉 I. Veron Epiphanius saith Estote memores c. My deere children be ye mindfull yâ— ye bring no Images into the Churches that ye erect vp none at yâ— burial of Saints But euermore carie God in your heartsâ—â—ay suffer not Images 〈…〉 not in your priuate houses For it is not lawfull to lead a Christian man by the eyes but rather by studie exercise of the minde For this cause Epiphanius saith The superstition of Images is vnfit for the Church of Christ. Iewel fol. 505. How God cannot be presented by no manner or similitude or Image Whose is this Image and superscription ¶ Tho Image 〈…〉 God is not in the gold but in the man therfore gold and siluer with other riches ought to be paide vnto Caesar. But our consciences and soules ought to be kept cleane vnto the Lorde our God Sir I. Cheeke Let them tell me I pray them how God doth aunswere or is knowne by such thinges Is it by the matter or stuffe that is about them and whereof they be made or by the forme or shape that is giuen them If it be of the stuffe what néede is there of the forme or shape and why did not God rather aford they were fashioned and shapen appeare and manifest himselfe by the vniuersall stuffe But if the forme or shape that they haue receiued is the knowledge of God what néed is there of golde or anie other stuffe Or why is not God rather reuealed by the true liuing creatures whose shapes and â—ormes the Images are for truely according to their owne reason the glorie of God should better be knowne if God were manifested or reuealed rather by the liuing and reasonable creatures then by the vnliuing and vnreasonable No caruer or maker of Images was esteemed among the Iewes Origen in his fourth booke against Celsus commendeth the Iewes on this wise Among them saith hée nothing was euer accounted God beside him which ruleth all nor in their Common-wealth any caruer of Idols or Image maker was as whome the lawe it selfe droue awaye from them to the intent they shoulde haue no occasion to make anye Images which might plucke certeine foolish persons from God and turne the eyes of their soules to the contemplation of earthlye things Of the harme that commeth by Images It is written in the booke of wisedome that the creature of God through the vse of Images be made temptation to the soules of men and a trappe to the féete of the vnwise for as much as the séeking out of Images is the beginning of whooâ—dome and the finding of them is the corruption of mans lyfe Also in the xv chapter it is sayd that they lead into errour and that their worke is without fruit and that by their sight alone they stirre a desire in the foolish The Church cannot haue Images without ieopardie for if there were no perill of Idolatrie in hauinge of Images what néeded Iohn to haue sayde Beware of Images A place of Chrisostome opened Chrisostome sayth That he that doth anie iniurie or villanie to the Image of Caesar he doth commit the same against Caesar himselfe ¶ Chrisostome in this saieng concludeth not that therefore wée must haue Images of God and of Christ in the Church but he that doth iniurye to anye man that is made after the Image of God or disobeyeth a magistrate which representeth the person of God c. He doth iniurie to God for he that doth make an Image of God doth God greate iniurie transforming the glorie of the inuisible God into the shape of any corruptible creature Rom. 1. 23. God hath forbidden an Image or an Idoll as well to be made as to bee worshipped as farre as making goeth before worshipping so farre is it before that the thing be not made that may be worshipped Some men will saye I make it but I worshippe it not as though he durst not to worshippe it for anie other cause but onelye for the same cause for which he ought not to make it I meane both wayes for Gods displeasure naye rather thou worshippâ—â— the Image that giueth the cause for others to worship it Saint Austen is against the Image of the Trinitie Man was made after the similitude and likenesse of God howe Not in bodye but in soule and minde in the inwarde man Wherefore Saint Austen a man most expert in Gods worde crieth out against the Image of the Trinitie callinge it Sacrilegium a staining of Gods honour and an Idoll because the glorye of the immortall God is chaunged into the similitude and Image of mortall man forbidding such an Image not onelye in the Church but also in thought and mind When Philip desired Christ to shew him the Father hée rebuked him and aunswered Hée that séeth mee séeth the Father It is sinne to set foorth to the inuisible and vnfashionable God an Image of an olde man with an hore head For it is forbidden that no Image bée made for God Deut. 4. 12. You sawe no likenesse in that daye when the Lorde God spake to you in Hebrewe And Esias 40. 18. sayth To whome therefore shall wée make God like Or what Image shall we set to him It is a verye wicked matter to chaunge the glorie and maiestie of the inuisible and incorruptible God into the liâ—enesse of a corruptible man as we maye sée in the Epistle to the Romanes 1. 23. And because they shall not saye that the blame which the Apostle founde was to bée vnderstoode onelye of the Gentiles they shall bee yet stopped with the writinge of Saint Austen who writeth thus Wée beléeue also that hée sitteth at the right hande
called the friend of God Thus wée sée S. Paule Lames reconciled both teach Iustification by faith in the sight of God I. Gough How God is iustified in vs. To the end saith S. Paule that all months might be stopped and all the world acknowledge it selfe to be indebted vnto God and that he onely should be iustified ¶ After what sorte is it that God shall be iustified in vs according to S. Paule To wit when all of vs condemne our selues and haue not the boldnesse to striue against God but doe willingly confesse that all of vs are indaungered vnto him if we be once come to that point then is God iustified yâ— is to say his righteousnes is commended by vs with such praise as he deserueth But contrariwise if men exalt themselues and acknowledge not that they be indaungered vnto God so as may condemne them nor confesse the bonde of debt which they haue forfeited vnto him although they protest that they minde to iustifie him that is to say to confesse that he is righteous yet neuerthelesse they condemne him Cal. vpon Iob. fol. 562. ¶ Looke in Workes in Faith that iustifieth How wisedome is iustified ¶ Looke Wisedome Obiection Men will waxe remisse in doing good workes if Faith alone iustifie Aunswere In Iustification a pardon is graunted for sinnes past and not of sinnes to come And if any man liue wickedly after Iustification without doubt he dispiseth the grace of iustification For who doth digge about the roote of a trée to the ende it shuld onely be a trée and not rather that it should be a good trée and bring foorth fruite Origen A liuely comparison for Iustification The iustifieng Faith is as it were a flame of fire which cannot but cast foorth brightnes And lyke as yâ— flame burneth the wood without the helpe of the light and yet the flame cannot be without the light so is it assuredly true that Faith alone consumeth and burneth away sinne without the helpe of workes and yet that the same Faith cannot be without good workes Wherefore lyke as we sée a flame of fire that giueth no lyght we know by by that it is but vaine and painted even so when we see not some light of good workes in a man it is a token that hée hath not the true inspired Faith which God giueth to his elect and chosen to iustifie and glorifie them withall And hold it for a certeintie that S. Iames meant so when he said Shewe me thy faith by thy workes and I will shew thée my faith by my workes Bar. Traheron IVSTINVS How he suffered martirdome for the defence of Christes Religion THis man in learning and Philosophie was excellent and a great defender of Christian Religion He exhibited vnto the Emperour and to the Senate a Booke or Apologie in defence of the Christians and afterward himselfe also died a Martir He suffered martirdome in the yeare of our Lord. 154. vndeâ— Antonius Pius as the Chronicles doe witnesse Abb. Vesperg and Eusebius in his Chronicle in the 13. yeare of the Emperour Antonius In the bo of Mar. fo 58. What moued him to imbrace the faith of Christ. This Iustinus Martir when he was an Heathen Philosopher as he confesseth of himselfe was moued to imbrace the Faith and Religion of Christ in beholding the constant patience of the Martirs which suffered for Christ in his time Keye What a Keye is after the minde of S. Austen SAint Austen saith that must be called a Keye whereby the hardnesse of our hearts are opened vnto faithâ— and whereby the secretnes of minds are made manifest A keye is it saith he the which doth both open the conscience to yâ— knowledge of sinne also including grace vnto the whole sonnes of euerlasting mystery This is the definition of this keye we speake off after S. Austen D. Barnes fo 258. ¶ The Law in hir right vnderstanding is the keye or at the lest way the first and principall keye to open the â—ore of the Scripture Tindale fo 184. ¶ What keye had the Doctors of the lawe sauing the exposition of the lawe Tert. cont Marcion lib. 4. The Captaines of the Church haue the keyes of knowledge to open the Scriptures vnto the people to them committed Therefore Commaundement is giuen that the Minister shuld open and the scholer should enter Hier. in Esa. li. 6. ca. 24. ¶ The keye is the knowledge of the scriptures whereby is opened the gate of turth Chrisostome in Math. homil 44. How the word of God is the right keye The word of God is the very keye in that is all the might and power to looke our sinnes and a man is but a minister and a seruaunt vnto this word This may be proued by our Master Christs words where he saith Goe your wayes into all the world and preach the Gospell vnto all creatures and hée that doeth beleeue and is baptised shall be saued but hée that doeth not beléeue shall be damned Heere maye you plainely sée that the Apostles be but ministers and seruaunts and haue no power but all onely ministration c. D. Barnes fol. 259. How the keyes were giuen vnto the Church Christ say they appointed Peter Prince of the whole Church when he promised that he would giue him the keyes But that which he then promised to one in another place he gaue it also to all the rest and deliuered it as it were into their hands If the same power were graunted to all which was promised to one wherein shall he be aboue his fellowes Héerein say they he excelleth because he receiued it both in common What if I aunswere with Cipriane and Augustine that Christ did it not for this purpose to preferre one man before other but so to settâ— out the vnitie of the Church for thus saith Cipriane that God in the person of one gaue the keyes to all to signifie the vnitie of all and that the rest were the same thing that Peter was endued with like partaking both of honour and power but the beginning is taken at vnitie that the Church of Christ maye bée shewed to be one Augustine saith If there were not in Peter a mysterie of the Church the Lord would not say vnto him I will giue thée the keyes for if this wer said to Peter the Church hath them not but if the Church hath them then Peter when he receiued them betokened the whole Church And in another place when they were all asked onely Peter aunswered Thou art Christ and it is said to him I will giue thée the keyes as though he alone had receiued the power of binding and loosing whereas he being one said the one for all and he receiued the other withall as hearing the person of vnitie Therefore one for all because there is vnitie in all Cal. 4. book chap. 6. sect 4. How the Dunce men interpreteth the keyes Dunce and all his
that saieng Cursed is he that abideth not in all things that are written in the lawe Therefore he that teacheth the lawe is a minister of the lawe c. Luth. vpon the Gal. fol. 69. What the lawe of nature is The law of nature is that light and iudgement of reason whereby we doe discerne betwixt good and euill Thomas Aquinus saith that the law of nature is nothing els but the perticipation of the eternall law in a reasonable creature That definition indeede doth expresse vnto vs of whom this iudgement light of reason commeth vnto vs that is to say from the eternal law but what it is it declareth not And that parte in a reasonable creature maye comprise also Angells of whose nature heere is nothing in question Other doe define this lawe more largely in this sort The lawe of nature is the common sentence of iudgement wherevnto all men together assent and furder which God graued in euery mans minde appointed to frame mens manners withall c. Musc. fol. 30. What the lawe written is We call that the lawe written which God gaue to Israel by Moses and which Moses comprehended in his booke of Exodus and Leuiticus Numery and Deuteronomy This was deliuered vnto Moses by Angels and Steuen witnesseth saieng Ye haue receiued the lawe by the order of Angells And the Apostle saith The lawe is giuen by Angells in the hand of a Mediatour The same they doe commonly deuide and well inough for the purpose into the Morall precepts Iudiciall and Ceremoniall or into precepts statutes and iudgements By statutes they vnderstand all that pertaineth vnto rites ceremonies by Morall precepts the Tables by Iudicialls all those lawes which they vse in the matters and controuersies of the policies and for punishment of the offenders Musculus fol. 34. How the Lawe is our schoolemaister The schoolemaster is appointed for the childe to teach him to bring him vp and to kéepe him as it were in prison but to what ende and how long Is it to the ende that this straight sharpe dealing of the schoolmaster should alwaies continue Or that the childe should remaine in continuall bondage Not so but onely for a time that this obedience this prison and correction might tourne to the profite of the childe that in time hée might be heire and Prince For it is not the fathers will that his sonne should alwaies be subiect to the schoolemaister and alwayes beaten with roddes but that by his instruction and discipline he may be made able and meete to be his fathers successour Euen so the lawe saith Paule is nothing els but a schoolmaister not for euer but till it haue brought vs to Christ as in other wordes he said also before The lawe was giuen for transgressions vntill the blessed séede shuld come Also the scripture hath all vnder sinne Againe we were kept vnder shut vp vnto faith which should after be reuealed wherefore the law is not onely a schoolemaister but it is a schoolemaister to bring vs vnto Christ. What a schoolemaister were he which would alwaies torment and beate the childe and teach him nothing at all And yet such schoolemaisters were there in time past when schooles were nothing els but a prison and a very hell the schoolmaisters cruell tyraunts and very butchers The children were alwaies beaten they learned with continuall paine and trauaile and yet fewe of them came to any proofe The Lawe is not such a schoolemaister for it doth not onely terrifie and torment as the foolish schoolmaister beateth his scholers teacheth them nothing but with his rods he driueth vs to Christ like as a good schoolemaister instructeth and exerciseth his scholers in reading and writing to the ende they maye come to the knowledge of good letters and other profitable things that afterward they may haue a delight in dooing of that which before when they were constrained thervnto they did against their wils c. Luther vpon the Gal. fol. 163. How the lawe first entred The lawe entred first into the world by mans disobedience in Paradise was not so much giuen by Gods owne frée motion as by mans owne séeking wilfull procuring which neuer was nor neuer shall be in his power to perfourme Fox in his sermon of Christ crucified How the lawe was giuen in thunder The lawe was giuen in thunder lightening fire smoke and the voice of a trumpet and terrible sight Exo. 20. 18. So that the people quaked for feare and stood a farre off saieng vnto Moses Speake thou vnto vs and we will heare let not the Lord speake to vs least we dye No eare if it be awaked and vnderstand the meaning is able to abide the voice of the lawe except the promises of mercie be by That thunder except the raine of mercie be ioined therewith destroieth all and buildeth not The law is a witnesse against vs and testifieth that God abhorreth the sins that are in vs and vs for our sinnes sake Tindale fol. 118. ¶ The ceremoniall iudiciall lawes were reuealed of God to Moses by the Angells and by Moses to the people and by Moses at Gods commaundement they were inserted into a written booke But the lawe of the ten commaundements was not reuealed by man or any meanes of man but by God himselfe at the mount Sina and written not by the hand of Moses but with the finger of God in tables not made of matter easie to be dissolued but made of stone to indure for euer Bull. fo 111. Wherefore the lawe was giuen The lawe was giuen saith S. Austen that man might finde himselfe not to make his sicknesse whole but by his preaching the sicknesse increased the Phisition might be sought Wherefore the lawe threatning not fulfilling that thing that he commaundeth maketh a man to be vnderneth him But the law is good if a man vse it wel What is that to vse the law wel By the law to know our selues to séeke Gods help to help our health ¶ Héere we sée by S. Austen that the commandements of God giueth vs no strength nor yet declareth any strengh to be in vs but sheweth vs our dutie and weaknesse and also mooueth vs and causeth vs to séeke further for strength D. Barnes ¶ Of profiting to craue the grace of Gods helpe Augustine speaketh ofte as when he writeth to Hilary The lawe commaundeth that endeuouring to do the things commaunded and being wearied with our weakenesse vnder the lawe we should learne to aske the helpe of grace Againe to Aselius The profit of the lawe is to conuince man of his owne weaknesse compell him to craue the Phisicke of grace which is in Christ. Againe to Innocent of Rome The lawe commaundeth and grace ministreth strength to doe Againe to Valentine God commaundeth these things y◠we cannot doe that we may learne to know what to aske of him Againe The law was giuen
How the lawe is called a yoake Why tempt ye God to put on the disciples necks that yoake which neither our fathers nor we were able to beare ¶ He meaneth the holy lawe and not the ceremonies onely and calleth it a yoake not able to be borne because no man not the most holiest and perfectest that euer was Christ onely excepted was able to perfourme the same in all pointes both outwardly according the Letter and inwardly according to the Spirit The Bible note The difference betweene Gods law and mans Mans lawe onely requireth externall and ciuill obedience Gods lawe both externall and internall Who hath fulfilled the lawe Christ is the ende of the lawe for righteousnesse to all that beléeue ¶ That is Christ hath fulfilled the whole lawe therfore whosoeuer beléeueth in him is counted iust before God as well as he had fulfilled the whole Lawe himselfe The Bible note ¶ The ende of the lawe is to iustifie them which obserue it therefore Christ hauing fulfilled it for vs is made our Iustice sanctification c. Geneua How the Gentiles were not without a lawe Whosoeuer hath sinned without lawe c. ¶ It is not to be thought that the Gentiles were altogether without a lawe for they had the lawe of nature but not the lawe written which we call the Ten commaundements therefore they cannot excuse themselues from sinne Sir I. Cheeke How the lawe maketh all men sinners Whatsoeuer the lawe saith it saith it to them which are vnder the lawe c. ¶ In this place the lawe is taken for all the holy scripture as it appeareth by these places testimonies that be alledged héere before wherby it is made euident plain that all men without exception are sinners Sir I. Cheeke ¶ The lawe doth not make vs guiltie but doth declare that we are guiltie before God and deserue condemnation Geneua How the lawe maketh vs to hate God In the faith which we haue in Christ finde we mercie life fauour and peace in the lawe we finde death damnation and wrath moreouer the cursse and vengeance of God vpon vs. And it that is to say the lawe is called of Paule the ministration of death and damnation In the lawe we are proued to be the enimies of God and that we hate him For how can we be at peace with God and loue him seeing we are conceiued and born vnder the power of the diuell and are his possession and kingdome his captiues bondmen led at his will and he holdeth our harts so that it is impossible for a man to fulfill the lawe of his owne strength and power séeing that we are by birth and nature the heires of eternall damnation c. Tind in his booke named the wicked Mammon fol. 6. How the lawe is spirituall The lawe is spirituall ¶ The lawe is called spirituall because that it requireth the spirit that is to say the righteousnes and holinesse of the heart and not the outward workes onely How we dye to the lawe For I through the lawe am dead to the law ¶ The law that terrifieth the conscience bringeth vs to Christ and he onely causeth vs to dye to the law indéed because y◠by making vs righteous he taketh away from vs the terrour of conscience and by sanctifieng vs causeth the mortifieng of lusts in vs that it cannot take such occasion to sinne by the restrint which the lawe maketh as it did before Rom. 7. 10. 11. ¶ For I through the lawe am dead to the lawe that is by the lawe of libertie and grace graunted in Christ I am deliuered from the lawe of bondage ministred by Moses and from the burthen and cursse thereof Tindale To dye in the defence of the lawe If we do praise saith S. Austen the Machabees that with great admiration because they did stoutly stand vnto death for the laws of their country how much more ought we to suffer al things for our baptime for y◠sacraments of the body bloud of Christ. The meaning of these places following Cursed is euery one that continueth not in all things which are written in the booke of the lawe to do them ¶ All the which meaning the things contained in the lawe since no man doth fulfill them it is manifest that no man can be iustified by the words of the lawe No man is iustified before God because saith S. Hierome no man kéepeth the lawe therefore it is said that the beléeuers must be saued by faith onely Moreouer he will shewe that no man canne be iustified by the workes of Moses lawe vnlesse he haue faith which giueth pardon to him that beléeueth in God neither yet he that beléeueth in Christ liueth without a lawe D. Heynes And I say the heire as long as he is a childe c. ¶ While we were yet younglings we had néede of the law as our tutours not that it should alwaies rule vs but so long till we come to mans state and haue the knowledge of Christ which knowledge when we haue we be deliuered from the seruitude of the law for Christs sake not for feare of punishment abstaining from euill but led by the spirit of God we are prepared made fit to fulfill all good works which the lawe commandeth D. Heynes ¶ The Church of Israel was vnder the lawe as the Pupill subiect to his Tutor euen vnto the time of Christ when she waxed strong and then hir pupilship ended Geneua ¶ Looke before where the Lawe is our schoolemaister An Argument of the Lawe If I cannot haue my sinnes forgiuen me except I kéepe and fulfill the lawe then the kéeping of the lawe iustifieth me Aunswere I cannot haue forgiuenesse of my sinnes except I haue sinned Ergo to haue sinned is the forgiuenesse of sinnes Tindale A disputation betweene the Law and the Gospell The Law saith pay thy debt the Gospell saith Christ hath payed it The Lawe saith thou art a sinner dispaire and thou shalt be damned the Gospell saith thy sinnes are forgiuen thée be of good comfort thou shalt be saued The Lawe saith made amends for thy sinnes the Gospell saith Christ hath made it for thée The Law saith the father of heauen is angry with thée the Gospell saith Christ hath pacified him with his bloud The law saith wher is thy righteousnes thy goodnes satisfaction the Gospell saith Christ is thy righteousnesse thy goodnesse and satisfaction The Lawe sayth thou art bound and obliged to me to the diuell and to hell the Gospell saith Christ hath deliuered me from them all Booke of Mar. fol. 1110. The nature and office of the Lawe and Gospell The Lawe sheweth vs our sinnes Ro. 3. 20. The Gospell sheweth vs remedie for Iohn 1. The Lawe sheweth vs our condemnation Ro. 7. The Gospell sheweth vs our redemption Coll. 1. The Lawe is the word of ire Rom. 4.
wine is to vs which thing appeareth more plaine by the words of Saint Austen following which be these Manducauit Moses Manna c. Moses did also eate Manna Aaron Phinehes did eate of it which pleased God are dead wherfore because they vnderstood yâ— visible meat spiritualy They wer spiritualy an huÌ„gred they tasted it spiritualy yâ— they might be spiritualy replenished They did all eate the same spirituall meate and all dranke the same spiritually which we doe and they all did drinke the same spirituall drinke They dranke one thing and we another but that was in the outward appearaunce which neuerthelesse did signifie the same thing spiritually How dranke they the same drinke They saith the Apostle dranke of the spirituall stone following them and that stone was Christ. And thereto Saint Bede addeth these words Videte autem fide manente signa variata Behold that the signes are altered and yet the faith abideth one Of these places it may plainely be perceiued that it is no Article necessary to be beleeued vnder paine of damnation that the Sacrament should be the naturalll body of Christ seeing the olde fathers neuer beleeued it And as they were saued without beleeuing that Manna was altered into Christes body euen so shall we be saued without beleeuing that the substaunce of bread is turned into his naturally body for the same faith shall saue vs that saued them And we are bound to beléeue no more vnder paine of damnation then they wer bound to beleeue I. Frith MARANATHA What this word Maranatha signifieth LEt him be had in execration Maranatha ¶ By these words is betokened the seuerest kinde of cursse and excommunication that was among the Iewes and the words are as much to say as our Lord commeth So that his meaning maye be this Let him be accursed euen to the comming of the Lord that is to say to his deaths daye euen for euer S. Hierome doth expound this word Maranatha the Lord commeth as if he should say If a man doe not beleeue our Lord Iesus Christ let him be accursed and let him be sure that the the Lord against whoÌ„ no hatred can preuaile doth come Some againe doe expound it thus Let him be as a rotten member cut off and perish vtterly Sir I. Cheeke ¶ Maranatha a word wherewith the accursed or vyle person in the extreame degrée is signified The Bible note MARCION Of the damnable heresies of this man MArcion of Pontus encreased the doctrine of Cerdon He liued in the time of Iustinus Martir which wrote a booke against him He met Policarpus and asked of him Knowest thou vs Policarpus I knowe thée for the first begotten of Satan Euseb. li. 4. cap. 11. 14. He said the soule onely should bée saued and not the body He thought that Cain with the Sodomites Aegyptians c. were saued when Christ went downe to Hell Irenaeus li. 1. ca. 29. Epiph. haeres 42. writeth of him that he was a Bishops sonne who when he had deâ—â—oured a Uirgin was by his own father excommunicated the church afterward he fled to Rome Being there because they admitted him not into the Church he began to preach detestable doctrine That there were three beginnings good iust and euill That the new Testament was contrarye to the olde He denied the resurrection of the body A comparison betweene the Marcions doctrine and the Popes The Marcions receiued no man to be a Christen man except he would refuse mariage The Pope receiueth no Priests except they fo rs weare mariage So that there is no diuersitie betwéene these heretikes and the Pope but that these Heretikes doth except a greater number then the Pope doth and speaketh more generally but the thing is all one For the Marcionites indgeth mariage vncleane for their sort and so doth the Pope for his sort Farther more Marcion saith that among christen men may be no temporall mariage but all conjunction must be turned into a spirituall mariage And the selfe same thing saith the Pope of his Priests wherfore seeing yâ— they do graunt how that S. Paule and also holy Fathers hath condemned this heresie of the Marcionites it must néedes followe that the opinion of the Pope is likewise damned But héere will some obiect and say as Eckius hath written that the Pope doth not condemne mariage but he causeth men alonely to keep his vowe Aunswere First the Pope compelleth them and if they will be Priests to vowe fo rs weare mariage For if ther wer no statute made afore of the Pope yâ— all Priests shuld fo rs weare mariage theÌ„ shuld ther no vowes he made of priests against mariage but the thing shuld be frée So yâ— the vowe commeth out of the Popes decrée prohibition not the decrée out of the vowe Ergo the prohibition goeth before the vowe wherefore this euation can haue no place Example The Emperour maketh a statute that no man shall be admitted into his seruice except he first sweare to be an enimie vnto the Kings grace of England Is not now the Emperour first an enimie vnto the Kings person and then also a forbidder of loue and fauour towards the Kings grace of England I thinke his grace will take his acte none otherwise For though he doe not nor cannot make all men the Kings enimies yet he maketh all that appertaine vnto him to be the kings enimies So likewise the Pope though he doe not forbidde all men mariage yet he forbiddeth as many as will be Priests yea and he will admit no man to be Priest except he first forswears mariage So that the vowe is first made or the Priesthood bée giuen D. Barnes A notable example of Marcions chast life Marcion and Montanus two ranke Heretikes anone after the Apostles daies sprong vp and fained such a chaste holinesse of life that they forbad and damned mariage But Epiphanius writeth that Marcion when he was receiued as a guest in the house of a certaine Deacon in Cipres he caried away his Hosts wife deceiued with his holy pretence of his new chast religion And when Doctor Marcion had taken his pleasure of hir and cast hir vp the miserable woman constrained to returne to hir husband lamenting hir fault asked him forgiuenesse This carefull woman saith Epiphanius was afterward a good warning for many other women monishing them to beware of Bishop Marcion his doctrine This Marcion and Montanus were the onely beginners of the lawe of wiuelesse and husbandlesse chastitie and the first authours and patrons of the Monkes religion Melancthon MARCVS The dâ—testable heresies of this man MArcus of whom Marcosij Colorbasus of whom Colorbasij and Heracleon after whom the Heretikes are called Heraâ—leonites sacrificed with witchcraft to amaze their auditory they pronounced Hebrue words they said vnto the women open your mouthes and prophecie through the power which commeth from vs. Many women came to the Church and vnder colour of prophecie confessed
meanes Ponet Gregory Bishop of Rome writing to Peter Subdeacon of Sicilia saith DuruÌ„ est c. It is a hard thing that such deacons as haue not found the gifte of sole life should be compelled to abstaine A suis vxoribus that is from their owne wiues in the which words their owne wiues no man can denie but that by Gregories iudgement the mariage of a Priest was a mariage Ponet Doctor Gracian a principall Doctor of the Popes side saith thus Copula sacerdotalis c. Priests mariage is not forbidden by any authoritie either of the Lawe of Moses or of the Gospell or of the Apostles Iewel fol. 171. Clement Alexandrinus saith Omnes Apostol Epistolae c. All the Epistles of the Apostles which teach sobrietie and continent life whereas they containe inuumerable precepts touching Matrimonie bringing vp of children and gouernement of house yet they neuer forbad honest and lawfull mariage Iew. The Canon commonly called of the Apostles doth excommunicate a Bishop or a Clearke that doth put away his wife vnder the colour of Religion The Councell of Chalcedon Canon 13. forbiddeth Clearkes to marrie wiues of a contrary religion as Iews and Pagans but not simply forbiddeth them much lesse would allow them to put away their lawfull wiues By whom mariage of Priests was forbidden About the yeare of our Lord. 1074. Gregory the 7. was Bishop of Rome He decreed that Priests should haue no more wiues and that they which already hadde should be diuorsed and that no man should thenceforth be admitted to Priesthood but they vowed perpetuall chastitie Against this decrée repugned the Bishops Priests of Germany and withstood it a long season About the yeare of Christ. 1106. the Priestes of Englande were constrained to forgo their wiues by meanes of Anselme Archbishop of Canterbury The saieng of Hierocles concerning mariage It is méere folly saith he lack of wit which make those things that of theÌ„selues are easie to be born troublesome make a wife a grieuous clogge vnto hir husband for mariage to many men hath bene intollerable not because that wedding state is by default of it selfe or owne proper nature so troublesome and comberous but for our matching as we should not it falleth out as we would not causeth our marriages to be gréeuous and noiâ—ome To this end verily our dayly marriages doe commonly come For they marry wiues vsually not for the begetting of children or societie of lyfe but some for a great dowrie some for a beautifull bodie and some being seduced by such kinde of cautiles as it were men abused by vnfaithfull counsailers haue no regard to the disposition and manners of their spouse but marrie at aduentures to their owne decay and vtter destruction Bullinger fol 228. The Latine Church had her married Priests a long season as testifieth the storie of Sericij the Pope which first laboured in Spaine to diuorse Priests from their wiues albeit yâ— Priests of Spaine refused to obey the decree of Sericij hauing for their patrone and defence the Bishop of Tarracony aunswering the Bishop of Rome and reciting the saieng of the Gospell which forbiddeth marriage to be dissolued To the which saith Melancthon Siricius wrote againe so arrogantly and so foolishlye that meruaile it is to see so great ignoraunce audacitie impietie so great tiranny to haue had raigned then in their church For he rebuketh sayth he honest married men calleth them contumeliously the defenders of lechery sull foolishly wrasting Paules sayeng If ye liue after the flesh ye shall dye to make against Matrimonie If there were then saith Melancthon so great foolsh ignoraunce in the man as to thinke wedlocke reuiled and dampned by this text surely Sircius had ben more méet to haue rowed in a gally or to haue holden the plough then to haue had that seate therein to sit and gouerne the Church of Christ. Or else if he did so mocke out this thing wittinglye his shamelesse rescription is more worthy to be abhorred hated then his fond ignoraunce For to liue after the flesh is to fall against the commaundements of God and not to signifie the honest vse of chast wedlocke or lawfully to vse meat drinke according to Gods precept Melancthon in a little booke hee wrote to King Henrie the. 8. in the defence of Priestes Marriage The vse of Marriage among the Chaldeans The Chaldeans honoured the fire for their God and had this vsage among them that none was suffred to haue fire in his house but those yâ— were married for the custodie of Gods sayd they might be coÌ„mitted to none but married auncient folkes And this was their order in marriage The daye when anie person should be married the Priest came into the house to light new fire the which neuer ought to be put out vntill the houre of his death And if perchaunce during the lyfe of the husband and of the wife they should finde the fire dead and put out the marriage betwéene them was dead and vndone yea though they had bene xl years married And of this occasion came the Prouerbe which of many is read and of few vnderstood that is to wit Prouoke me not too much that I throw water into the fire The Chaldeans vsed such words when they wold diuorse or seperate the marriage For if the woman were ill contented with her husband in casting a little water on the fire immediatly she might marry with an other And if the husband like did put out the fire he might with an other woman contract marriage I pray God there be none at this day among the Christians that wold be content to put out the fire and to cast out the ashes and all to be at libertie Cynna Catul. MARINVS Of this mans hereticall opinion MArinus the Arrian thought that the Father was a Father when there was no sonne Such as were of this opinion were called Psathyrians the reason why is to be séene in Socrates li. 5. chap. 22. MARKE Of the lyfe of Saint Marke the Euangelist MArke the Disciple and interpreter of Peter béeing desired of the brethren at Rome wrote a short Gospell according as he heard Peter prâ—ach and shew euery thing by mouth The which gospel the same Peter after he had herd it did allow publish by his authoritie because it shuld be read in the congregation as recordeth Clement in the 6. booke of his worke intituled Dispositiones Of this Marke Papius also Bishop of Hierusalem maketh mention And Peter in his first Epistle where vnder the name of Babilon by a figuratiue manner of speaking hée vnderstandeth Rome The congregation of them which at Babilon are companions of your election saluteth you and so doth Marke my sonne Wherefore he tooke the Gospell that he himselfe had written and went into Aegypt and first of all men preached Christ at Alexandria where hée ordeined a Church or
congregation of such pure doctrine and perfect liuing that he made all that professed Christ to followe his example To be short philo the eloquentest writer of yâ— Iews perceiuing the first congregation of Alexandria yet to perseuer in the Iewish religion wrote a booke of their conuersation as it were in the praise of his Nation and as Luke sheweth how all thinges were common amonge the beléeuers at Hierusalem So did he put in writing al that euer he sée done at Alexandria during the time that Marke there taught preached He died in the eight yeare of Neros reigne was buried at Alexandria In whose place succéeded Aniamis Erasmus Of the martirdome of this Euangelist This Marke was the first Bishop of Alexandria and preached the Gospell in Aegypt and there drawne with ropes vnto the fire was burned and afterward buried in a place called there Bucolus vnder the raigne of Traianus the Emperour Booke of Mar. fol. 52. What the Marke in the right hand signifieth And made all c. to receiue a marke in their right hand and in their forehead c. ¶ Wherby he meaning the Pope renounseth Christ for as faith the word the Sacraments are yâ— christians markes so this Antechrist will accept none but such as will approue his doctrine so that it is not inough to confesse Christ beléeue the Scriptures but a man must subscribe to yâ— popes doctrine Moreouer their chrismatories greasings vowes othes shauings are signes of this marke Insomuch yâ— no nation was excepted yâ— had not many of these marked beasts Ge. Markes to know the false Apostles by There are two markes to know the false Apostles by The one is when they leaue Christ serue their bellies the other when they regard not the holy Scriptures preach lyes and their owne fantasies as S. Paule saith they serue not Christ but their owne bellies and with swéete and flattering words deceiue the hearts of the innocents Rom. 6. 18. MARS STRETE What Mars strete is PAule stoode in the middest of Mars strete ¶ This was a place so called as you woulde saye Mars hill where the Iudges sat which were called Areopagitae vpon weightie affaires which in olde time arrained Socrates and afterward condempned him of impietie Theo. Beza MARTIR What maketh a Martir IT is not the death but the cause of the death that maketh a Martir Saint Austen saith Tres erant in cruce c. There were three hanged on the crosse The iust was the Sauiour the second to be saued the third to be dampned The paine of all thrée was one but the cause was diuerse Iewel fol. 30. It is no hard matter by words to testifie the truth But those testimonies are most weightie which are sealed with bloud and with death Howbeit this is to be knowne as Augustine putteth vs in minde that the paines and punishmentes or death make not martirs but the cause For otherwise manye suffer many gréeuous things which yet are not martirs for the same Augustine to Bonifacius of the correction of the Donatists and in many other places testifieth that there were in his time Circumcelliones a furious kinde of men which if they coulde finde none that would kill them oftentimes threw themselues downe headlong and killed themselues These men saith hée are not to be counted for martirs Wherefore there séeme to be thrée things required to cause a man to be a martir First that the doctrine which he defendeth be true and agréeable with the holy Scriptures The second is that there be ioyned integritie and innocencie of lyfe that he not onely by his death but also by his lyfe and manners doe edifie the Church The third is that they séeke not to dye for boasting sake or desire of name or fame c. Pet. Mar. vpon the Rom. fo 233. How Martirs ought not to be worshipped Cyrillus in his sixt booke Contra Iulianum sayth We neyther say that the holy Martirs are Gods neither are we wont to worship them but rather we doe honour them with laudes and praises because they did stoutly fight for the truth yâ— they might keepe the sinceritie of faith MASSE How the Masse as they call it was vsed at the first FIrst they sayd Confiteor and acknowledged themselues to be sinners And then the Priest prayed in generall for all estates and degrees and for increase of grace and in especially if neede required Unto which prayers the people harkened and sayd Amen And then the Gospell and glad tidings of sorgiuenesse of sinnes was preached to stirre our faith and then the Sacrament was ministred for the confirmation of yâ— faith of the Gospell and of the testament made betweene God and vs of â—orgiuenesse of sinnes in Christs bloud for our repentance and faith As ye sée how after all bargaines there is a signe thereof made eyther clapping of hands or bowing a pennie or a grote or a peece of golde or giuing some earnest And as I shewed you after a truse made they slewe beasts for a confirmation And then men departed euerye man to his businesse full certified that their sinnes were forgiuen and armed with the remembraunce of Christs passion death for yâ— mortifieng of the flesh all the day after And in all these was neither the Sacrament neither other ceremonies of the Masse Image seruice to God holy déeds to make satisfaction for our sinnes or to purchase such worldly things as the Gospell teacheth vs to despise And now compare this vse of the Masse to ours sée whether yâ— Masse be not become yâ— most damnable Idolatry Image seruice that euer was in the world Tindale fol. 427. How the Popish Masse is falsified vpon S. Iames. The Papists doe bragge that S. Iames did vse their manner of Masse at Hierusalem S. Marke at Alexandria and S. Peter at Antioch But they haue no historie touching this matter worthy Though they vsed yâ— Lords supper as Christ our Maister did and as Paule also at Corinth yet they did not vse it as the péeuish Papists doe now the Masse That Ignatius Policarpus Ireneus make mention of is not like the popish Masse They confesse yâ— Basilius Magnus Hierome Ambrose vsed an other order in the administration of the Lords supper then is now vsed and that diuerse haue vsed diuerse fashions therin by their owne words Therefore it is manifest that this kinde of Massing is not the ordinance of Christ but inueÌ„ted by mans wit and pollicie without the word of God Thus saith the prechers of the Gospell at Basil. Bibliander S. Gregory saith that the Apostles had no peculiar manner in celebrating the Masse but that they only sayd yâ— Lords praier whose words be these The manner of the Apostles was yâ— onely at the saieng of the Lords praier they consecrated the sacrament D. Barnes fol. 356. By whom the Popish Masse was patched Who so list to know the often alterations and chaunges of
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
had compassion on them TheÌ„ was the day of their birth And in like case after the destruction of Hierusalem and in their imprisonment at Babylon at both these times were they motherlesse helplesse concerning their owne strength but were yet cared for of God and receiued by his mercie The Prophet borroweth his fashion of speaking of the manners of mothers after the birth of their children which first dresse their nauells and wash them with sâ—lt then swadle them c. Such helpe had Israel none in his aduersitie in Aegypt and Babylon but lay ouer whelmed in their filthines miseries were regarded as bastards vnworthely intreated of all men Ther was no man but only God that tooke thought for them and that he onely of his méere mercie without anye of their deseruings T. M. NAZARAEANS What these Nazaraeans were in their opinions THe Nazaraeans were such as vsed no liuing creatures they abhorred the eating of flesh They allowed of Moses and of yâ— law written by him but they denied yâ— the. 5. bookes vnder his name were written by him affirming themselues to haue fouÌ„d other bookes Epiphan li. 1. Tom. 1. heraes 18. ¶ Nazaraei were Iewes which beléeued in Christ so called themselues of Nazareth They contraried the Iewes in that they confessed Iesus to be the sonne of God They erred in christian religion for that they addicted themselues wholy to the obseruation of the whole lawe Epiph. heraes 29. NECENAS What he vvas NEcenas was a noble man in Rome and a great man with Augustus Caesar and so great a â—auourer and promoter and setter forth of Vâ—â—gil Horace and such other learned men that euer since his time all those that doe notably promote helpe or â—auour students or learned men are of his name called Necenates V dal NEGINOTH What it is TO him that excelleth on Neginoth a Psalme ¶ Among them that were appointed to sing the Psalmes and to play on the instruments one was appointed chiefe to set the tune and so begin who had the charge because he was most excellent and he began this Psalme on the instrument called Neginoth or in a tune so called Geneua ¶ Caluine doth take this word Neginoth for the chiefe master of the Quere And I do Saith he deriue this word Neginoth of Nagaz which signifieth to strike and therfore I doubt not but that it was an instrument of musicke whervpon it followeth that this Psalme was to be song not onely in an high note but also with plaieng vpon instruments which were ruled and ordered by the same maister of whome mention is made Cal. vpon the. 4. Psalme ¶ Neginoth signifieth the tune or note of the instrument where after the Psalme before which it is prefixed were song for the Psalmes were song at certeine instruments but so that the swéete tune melody of the instruments prepared the minde more perfectly to perceiue the worde of the holy ditie T. M. NEGLIGENCE What negligence is NEgligence is nothing else then a priuation of that endeâ—our which we ought to applye for the gouerning of things by it the will is weakened and the chéerefulnesse of the body is diminished Pet. Mar. vpon Indic fo 247. NEHILOTH What it signifieth NEhiloth signifieth by interpretation heritages or as some will a certeine instrument of musicke T. M. NEHVSTAN What Nehustan is and how the Serpent was so called And he called it Nehustan ¶ That is a péece of brasse thus hée calleth the Serpent by contempt which notwithstanding was sette vp by the worde of God and miracles were wrought by it yet when it was abused to Idolatrie this good king destroied it not thinking it worthy to bée called a Serpent but a péece of brasse Geneua NEIGHBOVR What this word Neighbour signifieth NEighbour is a word of loue and signifieth that a man should be euer nigh and at hande and readie to helpe in time of néede As the Samaritane was to helpe his neighbour that was wounded with théeues leauing behinde with his hoste two pence to bestow vpon him more if néede were signifieng thereby that hâ— was euerye where mercifull both present and absent without faining cloaking complaining or excusing and forsooke not his neighbour as long as he had néede Tindale Who is our neighbour Augustine doth proue by many arguments that euery man is to be vnderstood in the name of a neighbour and he hath respect therein vnto the fellowshippe and companye of our common nature But yet they which doe liue in places farre off from vs albeit they be man also that cannot for all that conueniently be called our neighbours which by any occasion are ioyned vnto vs so that their necessitie may be presented vnto our senses become able to receiue of our benefites and well doings August de doct Christ. chap. 30. Et libro de vera religi ¶ My neighbour is euerye man specially which hath néede of my helpe As Christ expoundeth it in the. 10. chap. of Luke Who although he hath done mée some wronge of hurt me by any manner way yet notwithstanding he hath not put off the nature of man or ceased to bée flesh and bloud and the creature of God most lyke vnto thy selfe brieflye he ceaseth not to be my neighbour As longe then as the nature of man remaineth in him so longe also remayneth commaundement of loue which requireth at my hande that I shoulde not despise mine owne flesh nor render euill for euill but ouercome euill with good or else shall loue neuer be as Paule describeth it â— Cor. 13. Luther vpon the Gal. How our neighbour ought to be loued Loue thy neighbour as thy selfe ¶ Indéede this is brieflye spoken but yet verie aptly to the purpose No man can giue a more certeine a better or a néerer example then a mans owne selfe Therefore if thou wouldest knowe how thy neighbour ought to be loued and wouldest haue a plaine example thereof consider well how thou louest thy selfe If thou shouldest be in necessitie or daunger thou wouldest be glad to haue the loue and friendship of all men to be holpen with the counsell the goods and the strength of all men and of all creatures Wherefore thou hast no néede of any booke to instruct and admonish thée how thou oughtest to loue thy neighbour for thou hast an excellent booke of all lawes euen in thy heart Thou néedest no schoolemaister in this matter Aske counsell onelye of thine owne heart and that shall teach thée sufficiently that thou ought to loue thy neighbour as thy selfe Luther vpon the Gal. fol. 245. NESTORIVS Of this mans heresie NEstorius the heretike by birth a Germaine yet Priest of Antioch was sent for by Theodotius to Constantinople and there made Bishoppe For his crueltie hée was called a fire-brand Hée brought from Antioch a Priest in his companye whose name was Anastasius which taught in the Church that Marie was not to bée called the mother
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
them their trespasse or as some men say for peace obteined after victory in battell As before in the. 20. cha ver 24. and after in the. 32. 6. T. M. PELAGIVS Of his heresie PElagius a Britaine and a Monke of Bangor wrote notable bookes as Geonadius sayd before he fell into heresie his heresies were these That man without the grace of God was able to fulfill all the Commaundements of God that man had frée will that the grace of God was giuen vnto vs according to our merits that the iust haue no sinne in this life that children haue no originall sinne that Adam should haue dyed if he had not sinned Aug. li. de haeres Polidor PENAVNCE What this word penaunce is and how it was inuented PEnaunce is a word of their owne forging meaning the Papists to deceiue vs withall as many others are In yâ— scripture we finde Poenitentia Repentaunce Agite poenitentiam Doe repent Poeniteat vos Let it repent you Metanoyte in Gréeke Forethinke you or let it forethinke you Of repentance they haue made penaunce to blinde the people to make them think yâ— they must take pain do some holy déeds to make satisfaction for their sins namely such as they inoine them As thou maist sée in the Chronicles wheÌ„ great kings tyrants which with violence of sword conquered other kings lands slew all that came to hand came to themselues and had conscience of their wicked deeds then the Bishops coupled them not to Christ but to the Pope and preched the Pope vnto them made them submit themselues and also their Realmes vnto the holy Father the Pope and to take penaunce as they call it that is to say such Iniunctions as the Pope and Bishops wold command them to doe to build Abbeyes and to endow them with lyuelode to be prayed for for euer And to giue them exemptions priuiledge license to do what they lust vnpunished c. Tind What true penaunce is The most high penitenciarie Christ when he gaue defined true penaunce or repentaunce said Goe sinne no more And Ambrose saith True penaunce is to cease from sinne Our Church maisters of penaunce doe bring the word repentaunce vnto that that the poore seduced people doe think that they haue repented sufficiently for their sins in case they obserue the same which was appointed them for their penaunce according to the number manner time and tide giuen them by their ghostly father although they neuer feele one iot of true repentaunce in their hearts nor yet did accomplish it in worke Mus. fo 215. To doe penaunce and repent what it is To doe penaunce as Diuines speake and to correct our life is to cast out of our minde all the purpose and manner of our liuing those things which be contrary to the will of God whether we our selues receiued them by our affection and errour or whether they were deliuered vnto vs by some other men as it wâ—re with hands and to doe yea and with greatest studis to ensue those things which are agréeable vnto the supreame law and most perfect reason that is to say vnto the minde of God So that he which before time did supersticiously worship things created let him now religiously worship only the true liuing God which before was periured maye now keepe his Oth and performe those things wherevnto he is sworne which before was an homicide may now abhorre from slaughter and bloud which before was a breaker of wedlocke an vncleane person may now holde Matrimony in holy reuerence and lyue chastly which did hurt his bretheren with crafte and guiles may now abstaine from iniuries and doe good to as many as he is able to profite c. Bibliander fo 76. PENIE How a peny is taken in Scripture ANd they tooke him a peny ¶ A penie is euer taken for that the Iewes call a sickle and is worth ten pence sterling Tindale ¶ Before in the. 17. Chapter verse 24. there is mention made of Didrachme héere a penie whereas the Didrachme is more by the seuenth part then a penie so that there seemeth to bée aiarre in these two places But they may be easily accorded thus The penie was paied to the Romanes for tribute according to the proportion they were rated at the Drachme was payed for euery one to the Temple which also the Romanes tooke to theÌ„selues when they had subdued Iudea Theo. Beza PEOR What Peor is IS the wicked déede of Peor too little for vs c. ¶ The wicked déede of Peor for the wicked Idolatry done to Peor Peor or as some will Phogor was an Idoll of the Moabites which was worshipped in an hill in Moab called Peor where the Israelites not onely committed carnall whoredome with the women of the Moabites but also spirituall whoredome that is became Idolaters worshipped that Idoll Peor which yâ— Moabites did For which they were plagued so yâ— there died of them foure twentie thousand at yâ— time As ye read Nu. 25. 3. T. M. PEPVZIANI What manner of Heretikes they were PEpuziani were Heretikes which came out of the Uillage Pepuza Their abiding was in Galatia and Cappadocia They were called Quintilliani and Priscilliani because that Christ in the forme of a woman lay with Quintillia a maide or as some say Priscilla and reuealed vnto hir diuine mysteries Women and Priests among them their sacrifice is a lyke with the Montanists Epiph. haeres 49. PERFECTION To be perfect what it is YE shal be perfect as your father in heauen is perfect ¶ The text saith not he shall be as perfect as God but perfect after his example To be perfect in the Scriptures is not to bée a Monke or a Frier or neuer to sinne For Christ teacheth not héere Monkes and Friers but his Disciples and euery Christian man and woman and to be in this life altogether without sinne is impossible But to be perfect is to haue pure doctrine without false opinions and that thine heart be to followe that learning Tindale ¶ We must labour to attaine vnto the perfection of God who of his frée liberalitie doth good to them that are vnworthy Geneua Walke before me saith God to Abraham and thou shalt be perfect ¶ Which is as much to say as if thou wilt haue me alwayes before thine eyes thou shalt proceede to perfection The lyke is sayde in Mathew 19. 21. If thou wilt bée perfect goe and sell all that thou hast c. Not that this young man for so doing was by and by perfect but by that he went forward to perfection Lyra. If thou wilt be perfect kéepe the commaundements ¶ S. Austen saith that God giueth vs that keeping and moueth vs to be good willers or els we would neuer will but euill Wherein perfection consisteth Perfection consisteth not in selling all that we haue and giuing to the poore onely but in following Christ in bearing
keyes of heauen what thing that thou binde on earth the same shall bée bound in heuen what thing soeuer thou shalt loose vpon earth shall be loosed in heauen also And to him after his resurrection doth Christ say Feede my shéepe And albeit he gaue equall power vnto all his Apostles after his resurrection and saith Lyke as my father sent me doe I also sende you take you the Holy Ghost If you shall retaine to any man his sinnes they shall be retained if you shall remitte to any man his sinnes to him they shall bée remitted Neuerthelesse because hée woulde declare vnitie he ordeined by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was endued with equall partaking both of honour and authoritie or power but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cipriane in a treatise called De simplicitate prelatorum where you may sée that Christ made all the Apostles of equall honour and like authoritie notwithstanding because he would testifie the vnitie of his Church or congregation he spake it as it were alonely to Peter when he sayd feede my shéepe and I shall giue thée Peter the keyes of heauen but in so saieng though the words séeme spoken to Peter onlye yet they were spoken to him in that he susteined the generall person of all the Church béeing as it were a common speaker for the same So that in speaking to him Christ spake vnto al other the Apostles vnto whom he gaue all the same authoritie that he gaue to Peter as you may sée both in the words of Cipriane and also the same is cléerely shewed of Saint Augustine in diuerse places but no where more plainly then in a treatise called De agone Christiano Lambart in the booke of Mar. fol. 1278. These words of Christ Louest thou me Féed my shéepe WheÌ„ they are spokeÌ„ to Peter they are spokeÌ„ to al priests ministers He addeth further and sayth Therefore wretched men while in Peter they vnderstood not Christ that is the Rocke while they will not beléeue that the keies of the kingdome of heauen are giuen not to Peter alone but vnto the church they haue quite lost the keies out of their hands Peter when he receiued the keies signified the holy Church August in Iohn Tract 50. So sayth Saint Basil Christ sayd to Peter Louest thou me Féede my shéepe in lyke sort vnto all Pastors and Doctors he gaue the same power a token whereof is this that al others bind loose equally as wel as hée Basil. in vita selâ— taria cha 23. Saint Ambrose sayth Our Lord sayd to Peter Féede my shéepe which shéepe and flocke not onely blessed Peter then receiued but he receiued the same together with vs and all wâ—e haue receiued together with him Christ saith S. Cipriane gaue vnto his Apostles like equal power Cipriane de sim. pâ—ela Saint Bede sayth The power of binding and loosing notwithstanding it séeme to be giuen onely to Peter yet without all doubt we must vnderstand that it was giuen also to the rest of the Apostles Bede in Homil. in Euangel Quem me dicunt If we speake that Peter spake we are made Peter and vnto vs it shall be sayd thou art Peter for he is the Rocke that is the Disciple of Christ. Againe he that is bound with the bandes of his owne sinne bindeth and looseth in vaine How Peter was neuer at Rome The mainteiners of the Popish kingdome do holde an opinion that Peter came to Rome the second yeare of Claudius the Emperour and dwelt there 25. yeares by whose preaching Rome was brought to the faith of Christ as both Eusebius and Saint Hierome hath written say they To this it is aunswered thus Plaine it is that Christ suffered vppon the Crosse the. 18. yeare of Tiberius the Emperour who reigned 23. yeares After him succéeded Gaius reigned foure yeares then followed after Claudius Nowe then if Peter came to Rome the second yeare of Claudius it must néedes be graunted that Peter came to Rome within a. 11. yeares after Christes death Againe on the other side it is plaine by the wordes of holy Scripture that Paule was not onely not conuerted to the fayth when Christ suffered vpon the Crosse but it appeareth also that hée was not conuerted when Steuen was stoned for the Scripture is plaine that he kept their Garmentes which stoned Steuen to death This being so Paule himselfe writeth to the Galathians that he came to Hierusalem 17. yeares after he was conuerted and that then he founde Peter there which was at the least 18. yers after the death of Christ. TheÌ„ if Peter wer yet at Hierusalem 18. yeares after Christ howe can it bée that he came to Rome the second yeare of Claudius which as they say was the. 11. yeare after Christs death Furthermore Peter was at Hierusalem not onely 18. yeares after the death of Christ but the same time also was he sent to preach the Gospell not to the Romanes but to the Iewes And it is to be beléeued that he preched the Gospell among the Iewes For when Paule wrote to the Romanes and saluted a greate manye there by name it is thought he would haue saluted Peter also if hée had then bene the chiefe Bishop there Wherefore it is a verie false lye that the Papists historiograpers doe write that Peter was first Pope of Rome and died there Bar. Ochâ—â—e Saint Hierome vpon the Epistle to the Romanes sayth that he hath read in certeine olde bookes that at the sending of this Epistle Narcissus whome with his family Paule saluteth was then the Senior of the congregation at Rome Ergo not Peter Iohn Bale in the pageant of popes fol. 9. Of the shadow of Peter That at the least way the shaowe of Peter when he came by might shadowe some of them ¶ God at the first publishing of his Gospell wrought wonders by these thinges that seemed trifles to the world which things as they were done for a time so now the lyke must not be looked for The Bible note How Peter is but a figure of the Church To thée will I giue the keyes of heauen ¶ To this Saint Austen saith that if Peter there had not bene the figure of the Church the Lorde had not sayde vnto him To thée will I giue the keies of the kingdome of Heauen The which if Peter receiued them not the Church hath them not if the Church hath them then Peter hath them not Philpot in the booke of Mar. PHARAO Whereof the word Pharao is deriued AMbrose writeth that the name of Pharao was not a proper name but rather a surname of al yâ— kings of Aegipt for at yâ— time they wer al called Pharaos as afterward they wer called Ptolomei when the Macedonians were the chiefe Lordes ouer all
and vnder that pretence to deuour and spoyle the houses of widowes c. ¶ What doest thou séeke an apt and holy place when thou wouldest pray vnto God Cleanse thine own inward partes in scouring out all naughtie desires from thence prepare thy selfe a secret corner in the quietnesse of thy heart When thou praiest in the Church pray within thy selfe and so doe alwaies that thou maist be the Temple of God for there God doth heare where he doth dwell Thus saith he by which words it appeareth sufficiently inough that euen in his daies many of yâ— Christians were so fallen backe to the superstitions of Temples Churches not onely in seruices but in praiers also that they thought the prayers were more effectuall in Churches then in other places which they tooke to be as prophane and not meete for prayer Musculus fol. 489. How prayer for the dead auaileth not When we be once departed out of this life there is no more place of repentaunce there is no more effect or working of satisfaction life is héere either lost or wonneâ— euerlasting saluation is héere prouided by the due worshipping of God the fruites of faith Then he shal be without fruite of repentance and griefe of paine In vaine shall wéeping be and prayer shall be of no force nor effect Cypr. in his first treatise against Demetrius We know in this world we can be helped one of another either with prayer or with counsell but after we be come once before yâ— iudgment seate of Christ neither Iob nor Daniel nor Noe is able to pray for any body but euery man shall beare his owne burthen Hierom in his 13. questi c. 2. chap. When thou doest heare that our Lord did rise againe naked cease I pray thee from the mad expence of the burieng what meaneth this superstuitie and vnprofitable dispence which vnto them that make it bringeth hurt and no profite to the dead but rather harme Chrisost. in his 48. homil vpon the 20. of Iohn For if he had not hoped that they which were slaine should rise againe it had bene superfluous and vaine to praye for the dead ¶ From this verse to the ende of this Chapter the Gréekes text is corrupt so that no good sense much lesse certain doctrine can be gathered thereby Also it is euident that this place was not written by the holy Ghost both because it dissenteth from the rest of the holy Scriptures also the Authour of this booke acknowledging his own infirmitie desired pardon if he haue not attained to that he should And it séemeth that this Iason of Ceronean out of whom he tooke this Abridgment is Ioseph Bengorion who hath written in Hebrue 5. bookes of these matters intreting this place maketh no mention of the praier for the dead And though Iudas had so done yet perticular example is not sufficient to establish a doctrine no more theÌ„ Ziphorahs was to proue that women might minister the Sacraments Exo. 4. 25. Or the example of Razis that one might kill himselfe whom this Author so much commendeth 2. Mac. 14. 41. Geneua Truly I thinke that Iudas beléeued that ther shuld be a resurrection as the text praised him saieng Thinking well and denoutly of the resurrection of our flesh they that beleeued wer yet so rude ignorant that they thought they shuld rise but to obtaine a carnall kingdome and haue their enimies subdued vnder them without rebellion And thereto sticke the Iewes vnto this day And it is most lyke that this should be his meaning we shall all rise againe and possesse this lande in peace these men which are slaine are out of the fauour of God because they haue contrary to the lawe Deut. 7. tooke of the Idolls oblations therefore it is best that we send a Sacrifice to Hierusalem to pacifie the wrath of God towards theÌ„ lest when they rise again the Lord shuld send some plague among vs for their transgression which they committed while they were héere liuing If any man can better gesse I am well content to admit it But this is plaine though he thought that this sacrifice coulde not helpe them before they should rise againe which doth fully destroy Purgatory for where he saith that it were void vaine to praye for the dead except they shoulde rise againe is euen as much to say vnto him that hath any wit as that this prayer sacrifices can doe them no good before they be risen againe froÌ„ death for els wer it not in vaine to pray for them although they should neuer rise againe As by this example if I say to a man that he shall neuer obtaine his purpose except he shuld sue to the kings grace it is euen as much to say to a man that hath any wit he shal neuer obtaine his purpose before he hath suâ—d to the Kings highnesse I. Erith It wer an hard matter for a man to teach the ther wer any sacrifices praiers vsed in the Apostles time for the faithfull wheÌ„ they were departed But afterward it fell out by the good zeale of the Bishops yâ— ther was a solemne remembrance kept of theÌ„ which died in the Lord specially of Martirs ther were also sacrifices offered I meane of thanks-giuing but they wer not done for the dead to auaile to their saluation but for yâ— faithful yâ— wer aliue that their hearts might be the better confirmed in the faith of Christ. Of these sacrifices Cypriane maketh mention how they vsed to offer sacrifices for the martirs LaureÌ„tius Ignatius yâ— rest Wherefore it appeareth that they had not the same manner of Sacrificing for the dead at that time as it is now vsed in the Popery They did sacrifice for the Martyrs but so that they did not pray for them at all as Augustine doth also testifie so that this sacrifice for the dead had no praier for them ioyned withall but for the faithfull which were alyue Musculus fol. 493. To leane saith Ireneus vpon the holy Scriptures which are the sure and vndoubted truth is to builde his house vppon a sure and strong Rocke But if leauing it I meane the trueth of the Scriptures any man doe sticke to some other doctrines the same is to build his house vpon the vnstedfast Sand where it shall easely fall ¶ The Canonicall Scriptures make no mention at all of the praieng for the dead therefore saith Ireneus if we doe follow the doctrines of men in this point it is none other but to build vppon the vnstedfast Sande I. Veron We doe saith Ambrose condemne by right all newe things that Christ hath not taught For Christ to the faithfull is the way if Christ therefore hath not taught this that we teach we doe also iudge it detestable ¶ If it cannot be prooued by Christs holy Gospell and word that he hath not taught vs to praye for the dead then whosoeuer teacheth that doctrine we
ordeined by his decrée If any man héere inueigh against the foreknowledge of God he rashly vnaduisedly stuÌ„bleth For what matter is there I beséech you why the heauenly Iudge should be accused for yâ— he was not ignoraÌ„t of yâ— which was to come Therfore if there be anie iust or coulourable complaint it toucheth Predestination Neither ought it to serue an absurditie which I say that God foresawe not onley the fall of the first man in him the ruine of his posteritie but also disposed it after his own wil. For as it belongeth to his wisdome to foreknow all things that shall be So it belongeth to his power to rule gouerne all things with his handâ— And this question Augustine very well discusseth as â—e doth other saieng We must wholesomely confesse yâ— which we must rightly beleeue that the God and Lord of all things which created all things very good and foreknew that euill things should spring out of good and knew that it more perteined to his almightie goodnesse euen of euill things to doe well then not to suffer them to be euill That he so ordered the lyfe of Angels men that in it hée might first shew what frée will could doe then yâ— the benefit of his grace and iudgement could doe Cal. in his Insti 3. b. cap. 23. Sect. 7. They aske how it commeth to passe that of two betwéene whom no deseruing putteth any difference God in his election passeth ouer the one and taketh the other I â—on the other side do aske them whether they thinke that in him that is taken there is anie thing that may make the minde of God to encline toward him If they confesse as they néedes must that there is nothing it shall followe that God looketh not vppon man but from his owne goodnesse â—otâ—heth a cause why to do good to him Whereas therefore God chooseth one man refusing another this commeth not of respect of man but of his mercie alone which ought to haue libertie to shew forth and vtter it selfe where and when it pleaseth him For wee haue in an other place also shewed that there were not from the beginning manye called noble or wise or honourable that GOD might humble the pride of the flesh so farre is it off that his fauour was bound vnto persons Cal. in his Insti 3. b. cha 23. Sect. 10. Of Gods mercie and our vndeseruing in Predestination In giuing that vnto some which they doe not deserue he doth shew his frée mercie and grace but in not giuing it to al men hée doth declare what all did deserue He is good in shewing mercye to some he is iust in punishing the rest Places out of S. Austen for Predestination Christs shéepe heare his voice and he calleth his own shéepe by name for he hath their names written in the booke of lyfe he calleth his owne shéepe by name Héereof commeth it that the Apostle sayth The Lord knoweth who they be that be his Augustin his 45. treatise vpon Iohn I haue kept those that thou hast giuen me and no man of them is perished saue onely the childe of perdition that the Scripture might be fulfilled He that betraied Christ is called the son of perdition because he was prodestinate vnto destruction according to the Scripture which in the. 109. Psal. chiefely is prophesied of him August in his 107. treatise vpon Iohn Wherefore is that man or that man and wherefore is not that man and that man predestinate Aske not of mée I am a man I turne me to the depth of the Crosse I doe not enter farre in I am afraide I am no seacher in his iudgements are vnsearchable thou art a man I am a man it was a man that sayde O man what art thou that disputest with God Augustine in his Epistle to Paulinus 7. Sermon But thou wilt saye wherefore made hée mée to honour and an other to dishonour What shall I aunswere Wilt thou heare Augustine that wilt not heare the Apostle sayeng O man what art thou that disputest with God There are two lyttle children borne if thou séekest a due or a right both are made of one lumpe of perdition but wherefore the Mother beareth one to grace and the other choketh being asléepe What wilt thou saye vnto me what did he deserue that was â—â—oked vp by his mother in sleeping both of them deserued no good But the Potter hath power ouer the clay of the same lumpe to make one vessell to honour and an other to dishonour wilt thou dispute with me Rather wilt thou wonder and cry out with mée O the great depth of his riches let vs agrée together in feare least we perish in erâ—our Augustin in the same booke and. 12. Sermon The Predestination of God by no meanes doth make that the children of God should bée made the children of the Diuells oâ— of the temple of the holy Ghost the temple of Diuells or of the members of Christ the members of an harlot But rather Predestination doth make that of the children of the Diuell are made the children of God or of theâ— temples of diuells are made the temple of the holy Ghost oâ— of the members of an Harlot are made the members of CHRIST because he hath bounde the strong man and spoiled him of his armour Obiection If God doe finde all men guiltie let him punish them all alike If he finde them vnguiltie let him with-hold the rigour of his iustice from them all Aunswere Sith saith Saint Austen that in the first man all the whole 〈…〉 of mankinde did fall into condempnation the vessellâ— that are made of it vnto hoâ—our are nâ—â— the vessells of their owne righteousnesse but of the mercy of GOD and some are made vessells to dishonour it ought not to bée imputed vnto anye vnrighteousnesse or iniquitie but vnto iudgement Againe that God doth recompense due punishment vnto them whom he doth reproue and giueth vndeserued grace vnto them whome hée doth choose he is deâ—â—uered from all blame by the similitude of a creditour in whose power it lyeth to forgiue some the whole debt and to make the other to paye the vttermost farthing Therefore God maye giue his grace to whom he wil because that he is mercifull not giue it to al men because yâ— he is a righteous Iudge In giuing that vnto some which they do not deserue he 〈…〉 his free mercy and grace and not giuing it to all men he doth declare what we all doe deserue The similitude If a man hath many debters that do all owe vnto him the like summe of money doth it not lye in his power to forgiue some of them the whole debt and to make the other to paye to the vttermost farthing who canne laye anie thing to his charge if he will so doe Then marke we are debters vnto God for we haue all deserued euerlasting dampnation That then hée doth of his frée mercie
not that the Lord there speaketh of the fault of sinne Now if it be so what is that to their Purgatory forasmuch as by their opinion y◠paine is ther suffered of those sins whereof they deny not the fault to be forgiuen in this present lyfe But that they may no more carpe against vs they shall haue yet a plainer solution When the Lord meant to cut off all hope of pardon from so hainous wickednesse he thought it not inough to say that it should neuer be forgiuen but the more to amplifie it he vsed a diuision wherin he comprehended both the iudgement that euery mans conscience féeleth in this life and the last iudgement that shall be pronounced at the resurrection As though he shoulde haue sayde Beware ye of malitious rebellion as of most present damnation for he that of set purpose shall endeuour to quench the light of the holy Ghost shall not obeteine pardon neither in this lyfe which is giuen to sinners for their conuersion nor in the last day when the lambes shall be seuered by the Angels of God from the Goates and the kingdome of heauen shall bée cleansed from al offences Then they bring forth also that parable of Mathew Agrée with thine aduersarie least he delyuer thée to the Iudge and the Iudge to the Sergeant and the Sergeant to the prison from whence thou shalt not gette forth vntill thou haue paide the vttermost farthing If in this place the Iudge doe signifie God and the aduersarie plaintiue the Diuell the Sergeant the Angell and the prison Purgatory I will gladly yéeld vnto them But if it bée euident to all men that Christ meant there to shew into how many daungers mischifes they cast themselues y◠had rather obstinatly pursue the extremitie of the lawe then deale according to equitie and good right to the end to exhort his Disciples the more earnestly to agrée with equitie where then I pray you shall Purgatory be found Cal. in his Inst. 3. b. cha 5. Sect. 7. How Purgatorie came from the Heathen As for the fansie of Purgatory it sprang first from the heathen and was receiued among them in that time of darknesse long before the comming of CHRIST as it maye plainely appeare by Plato and Virgil in whome ye shall finde described at large the whole common weale and all the orders and degrées of Purgatory Saint Austen sayth the olde Heathen Romanes had a sacrifice which they called Sacrum Purgatorium a Purgatory sacrifice Iewel 300. An Argument of Purgatory It is impossible that remission or purging from sins shuld be made without bloud Paule to the Hebrues But in Purgatory ther is no bloud but fire Ergo in purgatory it is impossible that remission or purging from sinnes should be made Obiection Purgatory is good to feare men from sinne Aunswere Christ and his Apostles thought hell fire inough yet besides the fleshly imagination cannot stande with Gods word what great feare can there be of that terrible fire which thou maist quench almost for thrée halfe pence How our sinnes are onely purged by Christ. By his owne person he hath purged our sinnes ¶ These words by his owne person haue an Emphasis or vehemencie which driueth away all sacrificing Priests from such office of sacrificing séeing that which he hath done by himselfe he hath not left to be perfected by other so that the purging of our sins may more truely be thought done past then a thing to come and to be done Latimer Doctor Readmans opinion of Purgatory Being asked what his opinion was concerning Purgatory and what the Schoolemen iudged thereof he aunswered that the subtill reasons of the Schoolemen concerning Purgatorie séemed to him to be no lesse vaine and friuolous then disagréeing from the truth Adding thereto that when we be rapt vp to the clowdes to méete Christ comming to iudgement with a great number of Angels in all glorie maiestie then euerie one shall be purged with fire as it is written The fire shall goe before him and shall flame round about his enimies and the fire shall burne in sight and round about him shall be a greate tempest saieng that diuerse of the olde writers approued this his sentence concerning Purgatory Booke of Mar. fol. 1540. PVRPLE AND LINNEN WHich was clothed in Purple Linnen ¶ Uery gorgeously and sumptuously for Purple garments were costly and this fine linnen which was a kinde of linnen that came out of Achaia was deare as golde Beza PVTTING ON OF HANDS Looke Laieng on of hands Queene of Heauen Who it was they called the Queene of Heauen AND the women kneded dough to make cakes to the Quéene of heuen That is they sacrifice to the Sunne Moone and starres whom they called the Quéene of heauen Geneua As to burne incense to the Quéene of heauen c. It séemeth that the Papists gathered of this place their Salua Regina Regina coeliletare Calling the virgin Mary Quéene of heauen so of the blessed virgin and mother of our sauiour Christ made an Idoll For heere the Prophet condempneth their Idolatrie Read the fourth of Kings chap. 21. verse 5. Epiphanius saith Ne quis comedat de errore c. Let no man eate of this errour touching S. Mary For though the trée be faire yet is not this fruit to be eaten Although Mary be beautifull holy honorable yet in she not to be adored But these women worshipping S. Mary renue again y◠sacrifice of wine mingled in the honour of the Goddesse Fortuna prepare a table for the diuell not for God as it is written in the Scriptures they are fed with the meat of wickednesse And againe Their women boult flowre and the children gather stickes to make fine Cakes in the honour of Queene of Heauen Therefore let such women be rebuked by the Prophet Ieremy and let them trouble no more the worlde and let them not say we worshippe the Quéene of Heauen Iewel fol. 313. QVESTIONS AS touching Questions Saint Paule saith to Timothy thus In these things I would haue thée confirmed these be good and profitable for men but foolish questions and questions of vanities those shunne for they vnprofitable and vaine Of good questious Naaman asked Elias the Prophet whether if his maister should goe vp to the Idols Temple and worship he might do so or no. The Eunuchus asked Philip the exposition of these words He was lead as a shéepe to the slaughter Act. 8. 23. Esay 52. 7. Iohn asked this question Art thou he that shall come or shal we looke for an other Mary asked this question How can these things be done vnto me sith I haue no knowledge of man Thomas asked this question Lord tell vs the way that is Lord what is the way Peter asked this question Lord whether shall we goe Thou hast the words of eternall life Nichodemus asked this question
we not to reioice therefore for we shall haue no profit at all thereby but other shall haue the profite that come thereof But this ought to be our chiefe ioye and comfort that we are elect and chosen in Christ Iesu afore the foundation of the worlde were laid whose names are written in the booke of life S. I. Ch. RELEASEMENT How releasement and payment cannot stand togethers THe Lord forgaue the seruaunt his debt ¶ By this it appeareth that saluation falleth vnto men by releasement of the debt and not for satisfieng of the debt For releasement and payment cannot stand in one respect together It ouerthroweth Popish satisfaction which say they must be done by Pilgrimages fasting and almes deedes It quencheth the fire of Purgatorie For where the debt is forgiuen the debter ought not to be punished RELIGION How couples ioyned in marriage of diuers Religions is doubtfull THe prohibition of S. Paule is that we drawe not the yoake with the vnbeleeuers which thing is to be vnderstood not only of doctrine but of all trade of life For he that toucheth pitch saith Salomon shall be defiled therewith For it cannot bée but that he which keepeth company with the vngodlye must néedes himselfe gather some infection thereby As Salomon kéeping companie with Heathen women became an Idolater Achab through the counsell of lezabel slewe the Prophets Hemmyng Be not vnequally yoked with the Infidels ¶ He séemeth to allude to that which is written Deut. 22. 10. where the Lord cōmaundeth that an Oxe and an Asse be not yoked together because the match is vnequall So if the faithfull marry with the Infidells or els haue to do with them in any thing vnlawfull it is héere reproued Eccl. 13. 18. Geneua How the Diuell is sory to see the religion of Christ flourish Diabolus gentium vocatione cruciatur c. The Diuell is sore greeued with the calling of the Heathen to the faith and with the daily decresing of his power sorrowing to sée himselfe forsaken and Christ the true King to be worshipped in all places therefore he deuiseth guyles and imagineth dissentions REMEMBER How God is said to remember GOd remembred Noe. ¶ This is not so to be vnderstood that there is any forgetfulnesse in God But the Scripture speketh after the manner of our speaking As when we maye delyuer a man that is oppressed and doth it not then it is sayde we doe forget him And when we begin to goe about his delyueraunce then it is said we doe remember him REMNAVNT Of the remnaunt that God saith he had reserued I Haue reserued vnto my selfe seuen thousand men c. ¶ He speaketh of remnaunts and reserued people which were chosen from euerlasting and not of remnaunts that should bée chosen afterward For they are not chosen because they were no Idolaters but therefore they wer no Idolaters because they were chosen and elect Theo. Beza RENT What is ment by renting of clothes HE rent his clothes ¶ It was specially vsed among the Hebrues to rent clothes when the glory of God was contemned And héere where they feared God so little as to kill their owne brother T. M. Then they rent their clothes ¶ To signifie how greatly the thing displeased them and how sorie they were for it Geneua What is ment by renting of our hearts Rent your hearts and not your garments Ioel meaneth that it is to no purpose for men to haue great store of ceremonies and to martir themselues much in outward sight of the world except their hearts be broken before And what manner of renting or breaking is it that God requireth in our hearts it is that we should be cast downe and humbled before him that when we perceiue any signes of his wrath specially when we feele the blowe of his hand already we should be patient assuring our selues that all commeth for our sinnes and that we doe not as many doe who when they be beaten with Gods rod chawe their bridles lyke mules and conceiue I wot not what a fiercenesse bitternesse which serue to set them in a rage against God notwithstanding that they make countenaunce as though they were well tamed But contrariwise as I haue said it behooueth our hearts to be rent according to the exhortation that is made vnto vs in the Psalme by laieng our hearts open before God to the ende that he should knowe all that is within it Then let vs follow the said saieng of the Prophet Ioel that we should not rent our garments but our hearts rather for therein will the true repentaunce shewe it selfe Cal. vpon Iob. fol. 46. And rent your hearts c. ¶ Mortifie your affections and serue God with purenesse of heart and not with Ceremonies Geneua REPENTAVNCE What Repentaunce is and the definition thereof REpentaunce is an vnfained tourning to God whereby wée being of a sincere feare of God once humbled doe acknowledge our sinnes and so by mortifieng our olde man are afresh renued by the spirit of God Bulling fol. 562. Repentaunce is a very displeasure which man hath in his heart of his sinne the which ingenderesh in him an hatred against sinne a desire to liue better in time to come reseruing his life to the will of God Peter Viret Repentaunce is nothing but a conuersion of the minde and an alteration of the former opinion as appeareth by the sayeng of the Prophet Turne vnto me and ye shall be safe Againe I will not the death of a sinner but that he turne liue Also Repent and amende that your sinnes may be done away Marl. Repentaunce is an inward thing which hath his seate in the heart and minde and bringeth foorth fruits in chaunging the life Marl. vpon Math. fol. 47. Concerning this word Repentaunce as they vsed Penaunce the Hebrue hath in the olde Testament generally Sob Turne or be conuerted for which the Translation that we take for S. Hieromes hath most part Conuert◠to turne or to bee conuerted And sometime Agite poenitentiam And y◠Gréeke in the new Testament hath perpetually Metanoeo to tourne in the heart and minde and to come into the right knowledge to a mans right wit againe for which Metanoeo S Hieroms translation hath sometime Ago poenitentiam I doe repent Sometime Poeniteor I am repentaunt Sometime Habeo poenitentiam I haue repentaunce Sometime Poenitet me it repenteth me And Erasmus vseth much this word Recipisco I come to my selfe or to my right minde againe And the very sense and signification both of the Hebrue also of the Gréeke word is to be conuerted and to turne to God with all the heart to know his will and to liue according to his lawes and to be cured of our corrupt nature with the Oyle of his spirit wine of obedience of his doctrine which conuersion or turning if it be vnfained these foure doe accompanie it and are included therein Confession not in
himselfe the Empires both of God and man Hitherto Chrisostome And it is manifest to all men that the papaâ— grew tooke increase by the decay of the Empire at the fall of the Monarch they challenged full possession of all dominion both spirituall and temporall Of the same iudgement is S. Hierome writing vpon the same place of Paul vnto Aglasia in the eleuenth question whose words are these Nec vult aperti c. Neither will he openly say that the Romane Empire should be destroied which they yâ— gouerne it thinke to be euerlasting wherefore according to the reuelation of S. Iohn In the forehead of the purple whoore ther is written a name of blasphemy which is Rome euerlasting The same Hierome in his 13. booke of his Commentaries of the Prophesie of Esay vpon the 24. chapter writeth thus Licet ex eo quod iuxta septuaginta c. Forasmuch as the seauentie Interpreters write not the daughter Babylon but the daughter of Babylon some do interpret the rest not Babylon in Chaldea but the citie of Rome which in the reuelation of S. Iohn the Epistle of Peter is specially called Babylon The same in his preface vnto the booke of Didimus De spiritu sancto which he translated out of Greeke into Latin writing to Pauinianus he vttereth these words Cum in Babylone versarer c. Of late saith he when I was in Babylon was an inhabitant of the purple harlot liued after the lawes of the Romaines I thought to intreate somewhat of the holy Ghost The same writing to Marcella a vertuous gentlewoman of Rome whom he allured to forsake Rome to dwell néere vnto him in Bethleem one especiall reason that he vseth to perswade her is this that as Bethleem whither he would haue her to repaire is situated in the holy land and the place consecrated to the birth of Christ so Rome where she desired to remaine was the Babylonicall harlot according to the Reuelation of Saint Iohn appointed for the birth of Antichrist which there should arise and exercise tyrannye and from thence shoulde deceiue the whole world with his wicked wiles Hue vsque Hieronimus Ambrose writing a Commentarie vpon the Reuelation of S. Iohn is of the same iudgement Primasius also a verye auncient writer who lykewise Commenteth vppon the Apocalips expoundeth these Prophesies of Antichrist to bée fulfilled in the Romane Empire Augustine in his worke De ciuitate Dei not once or twise but oftentimes is bolde to call Rome Babylon and Babylon Rome As in his 6. booke and. 17. Chapter he calleth Rome an other Babylon in the West And in his 18â— booke and second chapter hée calleth Babylon of Chaldea the first Rome and Rome of Italy the second Babylon willing men to consider that in the beginning of the Citie of God which was the Church in Abrahams time the first Rome that was Easterne Babylon her enimie was builded in Chaldea about the same time that the first Babylon was destroied least the citie of God should lacke her enimie the second Babylon which is Rome in Italy was erected Hue vsque August ¶ Looke more in Antichrist Babylon If Caput come of Capio which signifieth take TheÌ„ may Rome wel be called so which nothing doth forsake If you decline Capio capis and to the grounds come Her nets are large cannot misse to caâ—ch both all and some RVDIMENTS What these Rudiments were and wherefore they were called poore WEake and beggerly Rudiments ¶ The poore and weake Rudiments be circumcision sacrifices the choise of daies and meates and other obseruation and kéeping as a thing necessarie to obteine euerlasting life the grace of God He calleth them poore or weake because they be not nor consist of themselues whose nature onely consisteth in signifieng And what strength so euer they haue that they haue because they import or signifie some waightie thing Doctor Heynes ¶ The Galathians of Panims beganne to be Christians but by false Apostles were tourned backward to beginne a new the Iewish ceremonies and so in stéed of going forwarde toward Christ they ran backward from him Geneua Sabboth Wherefore the Sabboth was instituted YE shall doe no labour therein but hallowe the sabboth as I commanded your fathers ¶ The foundation of the faith is to beléeue Gods premise that he made the whole world doth also gouerne it further that he knoweth will iudge all things c. Those things did the law require in keping of the sabboth to confesse both with word and signe to giue diligent héed to the hearing interpreting of the law to thinke of the glory of God to reléeue the faithful soule with the foode of the word to minister occasion also vnto the simple that they likewise might attempt such things in their houses amongst their household folks to be pitifull ouer the wearines of such neighbours as laboured sore al the wéeke long reléeue them to attend giue héed to the exercises of the spirit to the consolation and comforting of their neighbours not onely to absteine from outward works and fulfill their appetites and lustes for that did the Lorde forbid The Sabboth should bée applyed to the lawfull seruing of God not to sinfulnesse and wantonnesse It is commaunded to be sanctified and not polluted and defiled with naughtinesse To God alone must wée also kéepe it and call on his name Other Gods or Gods fellowes ought we not to enquire of nor fall downe vnto them But when such occasions come as turne our rest into occupation labour then ought we remember that the Sabboth was ordeined for man not man for the Sabboth So that in the meane season the feare of God and the charitie towards our neighbour which are the chiefe and principall things in the obseruation of the Sabboth be not lightly regarded T. M. A Sabboth of rest it shall be vnto you ¶ Sabboth feasts and new moones signifie the ioye and gladnesse of the conscience the renuing of man and the rest wherein wée rest from our owne workes not doing our wills but Gods which worketh in vs through the Gospell and gladde tidings while wée earnestly beléeue it Exech 20. 12. Exo. 20. 8. 31. 13. Deut. 5. â—4 God rested the seauenth day ¶ What we should learne in this we may plainly sée in the commaundement Kéepe holye the Sabboth day for that day was instituted for this cause because then God rested from his works in that day a rest is commaunded vs that in it we should do no manner of worke and why déerely beloued shall we rest God is not pleased with idlenesse he will not haue vs like the idle men yâ— in the ninth houre of the day stand still idle in the market but God commaunded vs to kéepe that day holy vnto him which is to serue him in it and not our selues
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
¶ This word Selah after Rabikim was a signe or token of lifting vp the voice also a monition and aduertisement to enforce the thought minde earnestly to giue héede to the meaning of the verse vnto which it is added Some will that it signifie perpetually or verily T. M. ¶ Selah heere signifieth a lifting vp of the voice to cause vs to consider the sentence as a thing of great importance Geneua ¶ Concerning this word Selah the interpretours agrée not among themselues Some vpholde it to be a marke of affirmation to signifie as much as truely or verely or so be it Other take it for time without end Howbeit forasmuch Salal signifieth to lift vp the opinion of those is allowable which thinke yâ— by this word is betokened yâ— lifting vp of the voice in tune Neuerthelesse it is to be vnderstood therwithall that the notes of singing were applyed to the meaning of the matter And so the tune aunswered the thing or the matter that it was set vnto Caluine vpon the. 3. Psal. SEALE The opening the. 7. Seales and the meaning thereof THe opening of the first seale telleth the state of the Church in yâ— time of the preaching of Christ and of his Apostles For the first beast that is the Lion gaue his voice that â—etokeneth the preachers of Christs resurrection and of his ascention for then yede out a white horse and he that sate vpon him had a Bowe in his hande and he yede out ouercomming to be ouercome By this white horse we vnderstand the cleane lyfe and conuersation that these preachers had and by the bow their true teaching pricking sorrow in mens heartes for ther sinnes without flattering And they went out of Iewrie yâ— they commen off ouercomming some of the Iewes and making them to leaue the trust that they hadden in the olde law and to beléeue in Iesus Christ and shewen his teaching And they wenten out to the Paynims shewing to them that their Images were no Gods but mens workes vnmightie to saue themselues or any other drawing them to the beléefe of Iesus Christ God man In the opening of the second seale ther cryed the second beast that is a calfe that was a beast wonted to bée slaine and offered to God in the olde lawe This sheweth the state of the Church in the time of Martirs that for their stedfast preaching of Gods true lawe shedde their bloud that is signified by the redde horse that went out at this second opening this estate beganne at Nero the cursed Emperour and dured till the time of Constantine the great that endued the Church For in his time many of Christs seruauntes and leaders of Gods flocke were slaine For of 32. Bishoppes of Rome that were betwéene Peter and Siluester the first I reade but of foure but that they were Martirs for the lawe of Christ. And also in the time of Dioclesian the Emperour the persecution of the Christian men was so great that in thirtie dayes were slaine two and twentie thousand men and women in diuerse countries for the lawe of God The opening of the third seale telleth the state of the Church in time of Heretikes that beth figured by the blacke horse for false vnderstanding of holy writ for that cried the third beast that is a man for at that time was it néede to preach the mysterie of Christs incarnation and his passion against these Heretikes that â—elden misse in these pointes Howe Christ tooke verye mankinde of our bodye him béeing God as hée was before and his mother béeing maide before and after The opening of the fourth seale telleth the state of the Church in the time of hypocrites that beth by signified the pale horse yâ— beth signes of penance without forth to binde the people And he yâ— sate vpoÌ„ the horse his name was Death for they should slay Ghostly them that they leden and teacheth to trust vppon other thing then God And hell followeth him for hell receiueth thilke that those destinieth At that time shal it néede that the fourth beast that is the Eagle make his crie that flyeth highest of foules to reare vp Gods Gospell to praise that lawe aboue other least that mens wit and their traditions ouergrow and troden downe the lawe of God by enforming of those hypocrits and that is the last state that is either shall be in the Church before the comming of the great Antichrist The opening of the fift seale telleth the state of the Church that then shall follow and the desire that louers of Gods law shuldeth haue after the end of this worlde to be deliuered of this woe The opening of the sixt seale telleth the state of the Church in time of Antichrists time the which state ye may know to be in the Church when ye séeth fulfilled that Saint Iohn prophesieth to fall on the opening of this seale where he saith thus After this I sawe foure Angels standing vpon foure corners of the earthâ— holding the foure windes of the earth that they blowne not on the earth ne vpon the sea ne vpon any tree These foure Angels be the number of all the diuels ministers that in that time shalleth in the pleasance of the Lord Antichrist stop the foure windes that beth the foure Gospels to be preached and so let the breath of the grace of the holy Ghost to fall vppon men mourning for sinne casting them to amendement and to other that woulden increase in vertues either vpon perfect men What is there after this to fall but that the mysterie of the seauenth seale be shewed that he come in his own person That Iesus Christ shall sleye with the breath of his owne mouth when the fiend shall shew the vttermost persecution that he and his seruants may doe to Christs lims that shall be the third warning that the world shall haue to come to the dreadfull iudgement c. This is drawne out of a Sermon in the booke of Martirs preached in the yere of our Lord. 1389. and in the daies of king Henry the fourth by Richard Wymbeldon fol. 653. The meaning of this place following Whom God the Father hath sealed ¶ That is whom God the father hath distinguished from all other men by planting his owne vertue in him as though he had sealed him with his seale that he might be a lyuely pattern and representer of him and that more is install him to this office to reconcile vs men vnto God and bring vs to euerlasting lyfe which is onely proper to Christ. Beza ¶ Sealed that is he hath put his marks of the Holy ghost which testifieth with miracles what he is Tindale ¶ Sealed For when he appointed him to be the Mediator he set his marke and seale in him to be the onely one to reconcile God and man together Geneua SELEVCIANI What the opinions of these heretikes were
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
represented by the Paschall Lambe should abstaine from leauened bread Yea how dare your Priests eate anye leauened bread at anye time sith that they doe eate and drinke the bodie and bloud of Christ almost euery day How the Lords death is shewed As often as ye shall eate this bread drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred because in his death the bloud was diuided from the bodie it is necessary that the same diuision be represented in the supper otherwise the supper is not a shewing of the Lords death Latimer SHOE What Gods shooe is OUer Edom will I stretch out my shooe ¶ Edom is the earth The Apostles féete be his shooes for it is writteÌ„ How bewtifull are the feete of them which bring glad tidings of peace He stretched out his shooe vppon the earth when he sent them to preach to all creatures for their sound went into all lands their words to the ende of the world SHORT LIFE How short life is not a generall rule of Gods indignation IT is a certaine token but no sure token of Gods indignation when a man is snatched away with vnripe death in his flourishing age Then what shall we saye to the sentence written in the Booke of Sapience 4. chapter The iust man is snatched out of this world that the mallice of men and wickednesse of the worlde shoulde not tourne his minde and least lyeng should deceiue his soule And againe The righteous man what death soeuer he be preuented withall his soule shall go to rest The Innocents that Herod did murther for Christs cause Iohn Baptist whom he did behead are the blessed Martirs of Christ. This must néedes be graunted yâ— sometime God taketh out of this world the righteous onely because the world is not worthy to haue them among them sometime least the mallice lewd example of men shoulde tourne their hearts to vngodlinesse But now this taking away of righteous men out the world is not a rule nor an order generall that God vseth with men but it is onely Per accidens because that troublesome times are at hand as of famine warres and such others and in such perticular cases It is true that Christ saide Beati sterilis c. Happye are the barren and the wombes that neuer bare c. And yet the rule generall of all women is this that fruite of their wombe is a blessing the contrary a woman to be barren is a displeasure a plague more grieuous to them then pouertie or hunger Ric. Turnar SICERA What kinde of drinke it was THis Sicera as Hierom writeth to Nepotianus was a kinde of drinke much like vnto wine which was made either of Wheate or of Apples or of Dates or els of other fruits Pet. Mar. vpon Iudic. fol. 202. SICLE What a Sicle is A Sicle as Iosephus saith coÌ„teined 4. drams of Athens And a dranâ— of Athens as Budens gathereth in his booke de ass conteined 3. shillings of Towers A shilling of Towers is yâ— half part of a Baâ—se Wherefore a dram was as much in value as a shilling of Argentine that is thrée halfe Batses that is foure shillings But there were two manner of Sicles one was vsuall and prophane and the other was of the Sanctuary The holy sickle was double so much as the prophane Wherefore Ezechiel in his 45. chapter verse 12. saith that a prophane sickle containeth 20. halfe pence but the sicle of the Sanctuary 40. Pet. Mar. vpon Iudic. fol. 238. ¶ A Sicle was a péece of money in value worth 4. grotes equiualent with that which is called Stater whereof the halfe part of this sicle is two grotes that is to saye the 5. part of a French Crowne as they went in Fraunce as very exactly declareth the learned Master William Budns in his booke De Assi Marl. fol. 390. ¶ A Sicle after the Hebrues is an Ounce but after the Gréekes and Latines it is but thâ— fourth part of an Ounce and is contained 12. Geras as in Exo. 30. 13. which is ten pence sterling or thereabout T. M. Take 5. Sicles of euery head ¶ Sicles were of two sorts the one common the other belonging to the Sanctuary and that of the Sanctuary was double the waight of the common The common Sicle weighed two grotes and the Sanctuary Sicle 4. The Scripture in this place and in the 30. of Exo. us Ezechiel fortie and fiue saith that the Sanctuary Sicle doth weigh 20. Geras which the Grecians doe call Obolus and we in English an halfe peny when 8. grotes of our money was an ounce and the Hebrues do think that Obolus doth weigh the waight of 16. barly Cornes The Bible note SICHEM What Dauid meaneth by the deuiding of Sichem SIchem was the most richest and the most strongest Citie in all the Tribe of Ephraim wherof Isboseth was king ouer all Israel beside The Tribe of Iuda onely except which stucke vnto Dauid Now where the Prophet doth prophecie make his bost in God saieng Dominus loquutus est è sanctuario suo laetabor diuidam Sichem The Lord hath spoken it out of his holy place I will reioice and diuide Sichem is no more to say but that Dauid should conquere Sichem and be king therof and diuide it and lot it as Iosua did as all conquerours do when they conquer any countrey or lande And as Dauid shoulde conquere Sichem so was it saide that hée shoulde meate out yâ— valley of Sucoth for Dauid reioysing afore hand of Gods goodnesse towards him saith Ego vallem sâ—coth demetiar It is not Isboseth that shall long continue king of sucoth but it is I whome the Lord hath appointed to be king of sucoth and as I haue now sayd of sichem and sucoth so will I saye of Galaad and Manasses Meus est Galaad meus est Manasses Galaad is mine and Manasses is mine And to know what Sucoth Galaad and Manasses were ye shall vnderstande that sucoth was a vale nigh vnto the citie of sichem in the land of Canaan In the which vale Iacob pitched his tents after he had met his brother Esau and was departed from him And of his pitching his tents there the vaâ—le had this name sucoth giuen him for Sucoth by interpretation and turning of the word into Latine is as much to say as Tabernacula Galaad was the name of a little hillocke as we read in Gen. 31. When Iacob fled away sodeinly and priuely from Laban his father in lawe with his wiues Lea and Rachel Then at the ende of seauen daies iourney Laban ouertooke Iacob in mount Galaad where he reproued him not onely of running away deceitfully but also of theft which when he coulde not proue Laban cooled himselfe and so did shake hands with Iacob And in witnes of friendship of vnfeined reconciliation
was a fountaine at the foote of mount Syon out of the which ran a small riuer through the citieâ— meaning that they of Iuda distrusting their owne power which was small desired such power and riches as they sawe in Sytia and Israel Geneua ¶ Looke Water How that by Siloh Christ is meant The Scepter shall not depart from Iuda c. vntill Siloh come ¶ Which is Christ the Messias the giuer of all prosperitie who shall call the Gentiles to saluation Geneua ¶ The Scepter shall not be taken away from Iuda till Siloh come that is to say the séede of a woman which is Christ the Lord Hemmyng Of the tower of Siloh Upon whom the tower of Siloh fell ¶ To wit in the place or riuer for Siloh was a small riuer from which the conduits of the citie came whereof Iohn 9. 7. Esay 8. 6. and therefore it was a tower of castle built vpon the Conduit side which fell downe sodeinly and killed some Beza SILVER What it is to turne siluer into drosse THy siluer is turned into drosse c. ¶ To turne siluer into drosse to mixe wine with water is depraue the heauenly word of God and to corrupt the pure iudgement thereof for couetous sake which thing was vsed in Paules time as ye may sée 2. Cor. 4. 2. much more now be ye sure T. M. ¶ Whatsoeuer was pure in thée before is now corrupt though thou haue an outward shew Geneua What a siluerling is And found it fiftie thousand siluerlings ¶ These siluerlings which we now call pence the Iewes call sicles and are worth ten pence sterling a péece which summe mounteth to of our money about 2000. Marks SIMON MAGVS Of his hereticall opinions and of his end SImon Magus the forcerer being a Samaritane of the village Gitton was baptised by Philip The Deacon in Samaria he would haue bought of Peter the gift of the holy Ghost Of him rose the word Simonie Act. 8. Euse. lâ— 2. cap. 1. He came to Rome in the time of Claudius he called himselfe a God hée was honoured there with a picture hauing this superscription Simoni Deo sancto He had to his yoke mate one Helen whoÌ„ Ireneus calleth Selen a witch and a common haâ—lot whome hée called the principall vnderstanding Euse. li. 2. chap. 12. 13. 14. He sayd vnto the Samaritanes that he was the Father vnto the Iewes that he was the sonne descended from heauen vnto the Gentiles that he was the holy Ghost Ireneus li. 1. cap. 20. Epipha li. 1. Tom. 2. heraes 21. Peter foiled him in Samaria where for shame he fled and leauing Samaria and Iudea he sayled from East to West thinking to liue at his hearts ease came to Rome vnder Claudius where Peter also being sent no doubt by the holy Ghost met him Euse. Eccle. hist. li. 2. chapter 14. 15. Peter had much to doe with him in the presence of Nero as Anton. Chron. writeth He had thrée conflicts with him In the end Symon séeing himselfe foyled and his witchcraft preuailing not at all told them he would leaue their Citie and flye vp into the heauens whence he came wherefore vppon a certeine daye appointed he climed vp into the high Capitoll whence he tooke his flight by the meanes of his witchcraft and the spirits which bore him in the ayre the people at the sight héere of were amazed But Peter fell downe and prayed vnto God that his witchcraft might be reuealed vnto the world He had no sooner prayed but downe commeth Symon Magus and brused himselfe in péeces so that thereby he dyed miserablye Abdias Babylon Apost hist. li. 1. Aegisip li. 3. chap. 2. Epiphan li. Tom. 2. heraes 21. Anto. Chron. Part. 1. Tit. 6. cap. 4. Of Simon Chananeus the Apostle Symon called Chananeus which was brother to Iude and to Iames the younger which all were the sonnes of Marye Cleopha and of Alpheus was Bishoppe of Hierusalem after Iames and was crucified in a Citie of Aegypt in the time of Traianus the Emperour as Dorotheus recordeth but Abdias writeth that he with his brother Iude were both â—laine by a tumult of the people in Suanier a Citie of Persidis In the booke of Mar. fol. 52. SIMPLE Who are simple HE is simple that is without craft or â—eceit and continueth in beléeuing and executing of Gods will Iacob was called a simple man Gen. 25. 27. SINAGOGVE What a Sinagogue is ACcording to the Greeke word it is called a Sinagogue and to the Latine word a place for the people to assemble together to heare diuine matters by the which name also the places for the assembly of the ecclesiasticall persons are called Marl. vpon Math. Sinagâ—gues are thought of certeine to be conuenient places of resort erected in the stréets or market place To other it seemeth to be an ecclesiasticall place of resort wherevnto the people come to heare the word of God Marl. SINGING The meaning of these two places following BE not filled with wine wherein is wantonnesse but be yée filled with the spirit speaking to your selues in Psalmes hymns spiritual songs singing in your hearts giuing thanks alwayes vnto God for all things in the name of our Lord Iesus Christ. ¶ To Wineâ— yâ— Apostle setteth the spirit as contrary and forbiddeth the pleasure of the senses when in stéed of wine he will haue Christians filled with the spirit for in Wine as he sayth is wantonnesse but in the spirit is both a true perfect ioy Dronkards speake more then inough but yet foolish and vaine things Speake ye saith he but yet spirituall things and that not onely in voice but also in heart for the voice soundeth in vaine where the minde is not affected they which be filled with wine doe speak foolish filthy and blasphemous things but giue ye thanks to God alwaies I say and for all things Let the word of the Lord abound plenteously in you teach admonish ye one another in Psalmes Hymnes and spirituall songs singing in your hearts with grace ¶ By these wordes Paule expresseth two thinges first that our songs be the word of God which must abounde plenteously in vs and they must not serue onely to giuing of thankes but also to teach and admonish And then it is added with grace which is thus to vnderstande as though he shoulde haue sayde aptlye and properlye both to the senses and to measures and also vnto the voices Let them not sing rude and rusticall things neither let it be immoderatly as doe the Tauerne hunters To the Corinthians where he intreateth of an holy assembly the same Apostle writeth after this manner When ye asseÌ„ble together according as euery one of you hath a Psalme or hath doctrine or hath tongue or hath reuelation or hath interpretation let all things bee done vnto edifieng By which wordes is declared that singers of songes and Psalmes had their place in the Church Pet. Mart. vpon Iudic.
the reproch of meÌ„ contempt of the people at length suffered yâ— accursed death of the crosse Ge. How Thamar is thought to be Dauids naturall daughter and was not When Thamar had dressed meat for Adonâ—a her brother and brought it vnto him he tooke her would haue lien with her to whom she said Oh nay my brother do not force me but rather speak vnto the king he will not deny me vnto thée ¶ This séemeth to be against the law of Moses where it is forbidden the brother to marry yâ— sister whether she be yâ— daughter of his father or yâ— daughter of his mother to this it is answered thus Dauid toke yâ— mother of Thamar in battel had hir home to his house shaued her head let her nailes grow which thing being doÌ„e according to yâ— law he toke her to his wife who neuerthelesse was then great with childe by the husband which she had afoâ—e hauing in her wombe this Thamar so that she was not the naturall daughter of Dauid and therefore Ammon his sonne might take her to his wife by the lawe Lyra. THAMMVZ What this Thammuz was AND beholde there sat women mourning 〈…〉 Thammuz ¶ The Iewes say this was a Prophet of the Idolls who after his death was once a yeare mourned for in yâ— night onely of women Saint Hierome taketh it for Adonis Venus louer Other thinke it was Osiris an Idol of the Aegyptians The Bible note ¶ Thammuz that is after S. Hierome Adonides Amasius which was Venus fairest sonne which is fained to haue risen from death to lyfe which fable the women of Iewrie did celebrate and holde solempne both with mirth teares Some say that it was an Image which was made to wéepe by craft Before this Image did women also bewaile their separation from their louers and reioysed when they obteined them againe T. M. THANKE OFFERING What Thanke offering is WHen ye will offer a thanke offering vnto the Lorde ¶ Thanke offering that is an offering of thanks giuing Thankes giuing is when the benefites of God are recited whereby the fayth to Godward is strengthened the more fastly to looke for the thing that we desire of God Ephe. â—5 4. 1. Tim. 4. â— T. M. True thanks giuing is an acknowledging and confessing of the benefits receiued together with a thankfulnesse of minde and a publishing of Gods goodnesse Tindale THARSIS What Tharsis is thought to be IOnas made himself ready to flye to Tharsis c. ¶ Under yâ— name of Tharsis as some think is signified some sea yâ— was farre of and whose voiage was very long so that the sailers therein could sée nothing but the sea and the ayre Ioppa is an hauen of Iewry where was sometime a goodly citie of which there remaineth now but a portion T. M. For the king had on the sea the nauy of Tharsis ¶ By Tharsis is meant Cilicia which was abundant in varietie of precious things 2. Par. 9. 21. Psal. 48. 7. Geneua The kings of Tharsis and of the Iles. ¶ Of Cilicia of al other countries beyond the seas which he meaneth by the Iles. Ge. THEBVLIS What his Heresie was THebulis Anno Domini 110. was the first heretike in the Church of Hierusalem He fell from the faith because they would not choose him Bishoppe after Simeon Euse. li. 4. chap. 21. THEFT What Theft is THeft is when we withhold that which is an other mans against yâ— owners wil or when we by iniurie draw vnto vs other mens goods or wheÌ„ we distribute not that which is ours when néede requireth Pet. Mar. vpon the Rom. fol. 45. THEMA What Thema was THey yâ— went to Thema ¶ Thema was one of yâ— twelue princes of Israel and inhabited the South part of Arabia of whom the region was called Thema By the which men passe into the whole country of Arabia thinking to finde water ther to quench their thirst but they are deceiued The Bible note THEODOTVS What his heresie was THeodotus a Montanist through sorcerie tooke his flight towards heauen but downe he fell and died miserably Euse li. 5. chap. 14. THERAPHIM What this Theraphim was THey made also Theraphim ¶ Touching the signification of this word Theraphim there is great ambiguitie among the expositours But I vnderstand it to be that Idoll which they had grauen and molten when all the other thinges were ready which serued for Idolatry they at the length brought that Image vnto the Temple And of these Theraphims or Images they were wont in the olde time to aske Oracles In Genesis we read that Rachel the wife of Iacob stale awaye the Theraphim of her Father And in the first of Samuel the. 19. chapter when Dauid escaped Michol put in his bed Theraphim Pet. Mar. vpon Iudic. ¶ Theraphim is thought to be an Image made to the shape and figure of a man and also to signifie all other instruments belonging to their false religion The Bible note THEVDAS Of his rebellion THeudas in the time yâ— Caspius was president of Iewry perswaded the people to take their goods to followe him to Iordane for there he bare them in hand he would with a becke diuide yâ— waters yâ— they might be dry shod so recouer their lybertie set them free from bondage of the Romanes to whom the foolish people obâ—ieng when they looked in vaine for the miracle were all slaine Hemmyng ¶ This was one of the false deceiuers yâ— Christ prophesied shuld come in his name Mat. 24. Of this Theudas Iosephus maketh mention in his 20. booke and. 4. chapter of the Antiquities This Theudas was about thirtie years before him of whoÌ„ Iosephus mentioneth in his 20. booke De antiqui cap. 4. that was after the death of Herode the great when Archelaus his son was at Rome at what time Iudea was ful of insurrectioÌ„s so that it is not sure so giue credit to Eusebius in this point Gen. THIATRIA What Thiatria was THiatria is a citie of Lidia which is a shire in Asia the lesse the inhabitation of the Macedones called of some the last city of the Misians This word Thiatria betokeneth yâ— strong fume or sacrifice of labour or painfulnesâ— Looke Act. 16. 14. Ma. fo 19 THINKE How of our sâ—lues we cannot thinke well NOr yâ— we are sufficient of our selues to thinke any thing as of our selues ¶ If any maÌ„ doth affirme or holdeth opinion that a man can by the strength of his own nature think a good thought perteining to his saluation or yâ— he can without the inspiration of the holy Ghost consent or agree to the wholsome preaching of the Gospell he is deceiued by an hereticall spirit â— vnderstaÌ„deth not the words of Christ 〈…〉 Without me ye can 〈…〉 nothing nor that saieng of Paule We are not sufficient c. The Councell of Mil. ¶ Looke S. Barnards exposition of this place in Freewill
menâ— and preserueth them from the wickednesse of heresie openeth them vnto repentaunce maketh way through them that they may receiue grace and maketh them to bring forth the fruite of good workes and beautifieth them with good examples But now is this blast of all blasts the pleasantestâ— by Satans subtiltie and naughtinesse forbidden to blow vpon the earth Marl. vpon the Apoc. 105. The meaning of this place following The wind bloweth wher it listeth c. As yâ— power of God is manifest by the mouing of the aire so is it in chaunging and reuiuing vs although the matter be hid from vs. Geneua VVINGS How God is said to haue wings DAuid saith Defend me O Lord vnder the shadow of thy wings likening God vnto a bird forasmuch as he is no lesse carefull for his chosen then yâ— hen is for hir chickens as Christ declareth very wel crieng Hierusalem HierusaleÌ„ how oft wold I haue gathered thy children together as the hen gathereth hir chickens vnder hir wings and ye would not This shadow of his wings héere signifieth the protection vnspekable goodnes of God by which only we stand in safetie It is a borrowed speach of the nature of an hen which nourisheth feedeth defendeth hir chickens vnder hir wings yea fighteth for them and despiseth hiâ— owne life to saue them Christ borroweth a like speach in Mat. 23. 37. T. M. VVINTER The meaning of this place following PRay yâ— your flight be not in the winter neither on the Sabboth day In yâ— winter because it was euill traueling on the sabboth day because they wer coÌ„manded as yâ— day they should not go farther theÌ„ a mile And in yâ— day did Pompeius take theÌ„ Strab. 16. 〈…〉 And so did Titus and Vespasian also of whom Frontomus writeth T. M. VVISEDOME How this word wisedome signifieth Christ. I Wisedome was hefore the world of olde He declareth heereby the diuinitie eternitie of this wisedome which he magnifieth praiseth through this booke mening therby the eternal son of God Iesus Christ our sauiour whoÌ„ S. Iohn calleth yâ— word that was in the beginning Iohn 1. 1. Geneua When he prepared the Heauens I Wisedome was there He declareth yâ— eternitie of yâ— son of God which is ment by this word Wisedome who was before all time euer present with the Father Geneua When he appointed the foundation of the earth then was I Wisedome with him as a nourisher ¶ Some read as a chieâ—e worker signifieng that this wisdome euen Iesus Christ was equall with God his father and created and preserued and still worketh with him as Iohn 5. 17. Geneua How wisedome is iustified of hir children And wisedome is iustified of hir children S. Luke doth adde All and notwithstanding that they doe expound this place sundrye waies yet it is a cleere matter that Christ spake neither Greeke nor Latin but Hebrue to the Hebrues in the holy language and accustomed sense Therefore when he said yâ— the wisdome of God was iustified of all his children he meant nothing els but that he left nothing vndone toward his children that is to say the people of the kingdome which he had trayned vp as his children in all things yâ— might belong to their saluation that it was therefore free and cleere from all blame of their destruction perishing And so Chrisostom doth also expound it It wer a very vnfit thing to expouÌ„d it the wisdome is iustified by hir children to say it is from vniust by the benefit of yâ— children chaunged into iust and innocent By thy words saith yâ— Lord thou shalt be iustified or by thy words condemned yâ— is to say by thy words thou shalt be declared either to be iust or condemned of iniustice Words dâ—e not make but declare a man to be iust or vniust c. Muscul. fol. 223. ¶ This sentence Wisedome is iustified of hir children is sundry waies expounded Some by those children do vnderstand the elect chosen because yâ— they haue imbraced the wisedom of God in Iohn â— in Christ iustifieng yâ— is to say allowing praising it Chrisostom by the children doth generally vnderstand all meÌ„ whether they be elect or reproued for by theÌ„ the wisdom of gâ—d is iustified yâ— is to say by their own confession she hath oueâ—â—oÌ„med in iudgmeÌ„t hath omitted nothing yâ— pertain to their saluation so yâ— their perditioÌ„ cannot be laid to their charge S. I. C. ¶ They that were wise indeed acknowledged the wisedome of God in him whom yâ— Phariâ—ies contemne But yâ— Publicans being baptised with the Baptime of Iohn praised him as iust faithfull good mâ—rcifull so that the fruite of their Baptime appeared in them And wisedome is iustified of hir children ¶ That is the children of wisedome or the wise which beléeue the Gospell do acknowledge the wisdome of God therein which the Pharisies condemn so that wisedome is then iustifiâ—d of hir children when the Gospell is receiued The Bi. note VVISE MEN. What these wise men were THere came wise men from the East ¶ These were neither Kings nor Princes but as Strabo saith which was in theyr time sage men among the Persians as Moses was among yâ— Hebrues He saith also yâ— they wer yâ— Priests of yâ— Persians Tinda Wise men or Magi in yâ— Persians Chaldeans tongue signifie Philosophers Priests Astronomers are héere the first fruites of the Gentiles that came to worship Christ. Geneua VVITH THE HOLY c. The meaning of the Prophet in this place Looke Holy VVITNESSE How these places following are to be vnderstood ANd ye shall beare witnes also ¶ Whereas in the 5. Chapter of Iohn Christ saith that he receiueth no witnes of man it is to be vnderstood that for his own part be needed noneâ— but for our cause it was expedient yâ— his disciples shuld testifie his truth vnto vs therfore saith he ye shal beare witnes of me also Ti. But I haue greater witnesses then yâ— witnes of Iohn Let vs note heere how circumspectly wisely he saith not I haue a testimony much more certain true then yâ— testimony of Iohn lesâ— he might so exâ—ol yâ— testimony of his father concerning himself yâ— the testimony of Iohn thereby should be quite discredited for whatsoeuer Iohn did testifie concerning Christ yâ— same was of God nâ—ither was it any whit contrary from yâ— which yâ— father by his works tesâ—fied of him But if ye coÌ„pare yâ— testimonie of the works of Christ which he had receiued of yâ— father with the testimony of Iohn ye shall finde yâ— it is much more excellent notable For as Lucifer or yâ— morning star though it be a true testimonie of yâ— rising of yâ— sun yet notwithstanding is 〈…〉 nothing so â—â—ideÌ„t as yâ— sun beams it self which shine throughout yâ— who le world EueÌ„ so Iohn though his testimâ—ny wer true concerning Christ yet notwtstanding it was far
Godhead S. Iohn sayth not Caro verbum facta est as the Arrians expound it and say the flesh receiued the worde but hée sayth Verbum caro factum est The word was made flesh I. Proctour ¶ In that he sayth the word became flesh and not man hée sheweth how farre Gods sonne humbled and abased himselfe For the Scripture calleth man flesh when he will signifie the pouertie vilenesse and miserie of man As when it is said All flesh is grasse and he remembred that we were but flesh my spirit shall not euer striue in man for he is flesh But when yâ— Euangelist sayth The word became flesh we may not imagin that Gods sonne ioyned to his diuine nature flesh only and not mans soule as Appolinaris thought in his traunce that flesh and the Godhead made one person without mans soule For he imagined that the diuinitie was in steede of a soule But so it should follow that the Lord Iesus was not a very man For flesh is not a man For the soule is the formall part of a man namely that wherby a man is a man without which a man cannot be And that the Lord had a mans soule beside his diuinitie he himselfe testifieth where he saith My soule is heauy vnto yâ— death Neither can Appol 〈…〉 is aide himselfe with this place For when the Scripture calleth men flesh it meaneth not that they are without soule for then they were no men indeede Traheâ—on What the Euangelist meaneth by the word in this place of Iohn In the beginning was the worde c. ¶ By the word the Euangelist meaneth the second person in the holy Trinitie namely our Lord Iesus Christ touching his diuine nature as it appeareth afterward when he saith And the worde became flesh Héere we must consider why Gods son is called a word Auncient writers consider a worde two wayes For they teach that there is an outward word and an inward word The outward word is that foundeth and passeth awaye The inwarde worde is the conceite of the heart which remaineth still in the heart when the sound is past So they saye that God hath an outward worde which is sounded pronounced and written in bookes And that hée hath an inwarde worde which remaineth within himselfe whereof the outwarde worde is an Image effect and fruite This inwarde worde euer remaining in him is called his sonne as the conceite of the heart maye bée called the ingendered fruite of the heart and the heartes childe They thinke also that he is called the worde of God because that as a worde is the Image of mans minde and representeth it vnto vs so the Lorde Iesus is Gods Image and most liuely representeth vnto vs his power his Godhead and his wisedome For whatsoeeuer is in the Father shineth in the Sonne Some other thinke that the worde héere is taken for a thing after the Hebrew manner of speaking For the Hebrewes vse Dabar which signifieth a worde for a thing When Esay the Prophet asked king Ezechias what the Babylonians had seene in his house he aunswereth thus They sawe all that was in my house Iohaial dabar there was not a word that is to say any one thing that I shewed not vnto them in my treasures The Prophet replyeth Behold the daies come that whatsoeuer is in thine house shall be taken away and whatsoeuer thy father haue laid vp in store vnto this day shal be carried to Babylon Ioij vather dabar ther shall not a word remain saith the Lord that is to say there shall not one thing be left behinde The Angel also in S. Luke when the virgin Mary meruailed how she shuld coceiue a childe without mans helpe sayd vnto her No word shall be impossible vnto God yâ— is nothing shal be impossible for him to do So that after this vnderstanding S. Iohns mening is that in the beginning ther was a diuine and heauenly thing with God Traheron How the word of God is called the light Thy word saith Dauid is a lanterne vnto my féet Psa. 119. 105 Againe the commaundements of the Lord is lightsome giuing light to the eyes Psal. 19. 7. Theophilact saith Verbum Dei est lucerna c. The word of God is the candle whereby the théefe or false preacher is espied How the word of God endureth for euer S. Hierome sayth Quomodo eternae erunt Scripturae diuinâ— c. How shall the holy Scriptures be euerlasting séeing the world shall haue an ende True it is that the parchment or leaues of the books with the letters and all shall bée abolished but forsomuch as the Lord addeth My words shal neuer passe doubtlesse though the papers and letters perish yet the thing that is promised by the same letters shall last for euer Of the nature and strength of the word of God For the word of God is liuely and mighty in operation and sharper then anye two edged swoorde and entereth through euen to the diuiding asunder of the soule and the spirit of the ioyntes and of the marrowe and is a discouerer of the thoughts and the intent of the heart neither is there any creature which is not manifest in his sight but all thinges are naked and open vnto his eyes with whome wée haue to doe Surely as the raine commeth down and the Snow from heauen and returneth not thether but watereth the earth and maketh it to bring forth bud that it may giue séed to the sower and bread to him that eateth so shall my word be that goeth out of my mouth it shall not returne vnto me in vaine but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it How the word of God hath sundrie names The word of God according to the sundry effectes and propertyes thereof hath sundry names as thus It is called seed for that it encreaseth and multiplyeth It is called a sword for that it cutteth the heart and diuideth the flesh from the spirit It is called a net for that it taketh vs and encloseth vs together It is called water for that it washeth vs cleane it is called fire for that it inflameth vs It is called bread for that it féedeth vs. Euen so it is called a key for that it giueth vs an entrye into the house The house is the kingdome of heauen Christ is the doore the word of God is the keye Iewel fo 144. How the word of God is the key ¶ Looke Key How the word of God is plaine They are all plaine vnto him that will vnderstand ¶ Meaning that the word of God is easie to al that haue a desire vnto it and which are not blinded by the Prince of this worlde Geneua The more that Gods word is troden downe the more it groweth The Pharesies sayd thus of Christ Videtis nos nihil proficere c. Ye sée we can doe no good lo the whole world
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
〈…〉 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.