to bée verie Apostles of our Sauiour Christ preaching the Gospell to mens thinking most sincerely and purelye but at length they doe cleane fall awaye from Christ and become enimies of the worde Such were Philetus Himeneus and Demas with manye other These were giuen Christ of his heauenlye Father for to bée in such high roomes and offices for a time but not to be kept vnto eternall lyfe else howe canne that stande where he sayth This is the will of my Father that sent mée that I loose none of all those that he hath giuen mée but that I doe rayse them vp at the last daye So that they which bée giuen to Christ of his Father for to bée fellowe heires with him in his kingdome canne neuer perish I. Veron Wherevnto Iudas was called ¶ Looke Chosen What the cause of Iudas dampnation was The cause of Iudas dampnation was for that he layed holde onely vpon the iudgement of GOD sette forth in his Lawe without layenge holde vppon the grace and mercye of God sette foorth in his Gospell to all repentauntes and faythfull As Saint Peter did apprehende it after he had renownced Iesus Christ. Pet. Viret Of Iudas the brother of Iames. Iudas brother to Iames called also Thaddeus and Lebbeus preached to the Edessens and to al Mesepotamia He was slaine vnder Agbarus of the Edessens in Berito Booke of Mar. fol. 52. IVDGE How Christians may iudge in matters of controuersies Man who made mée a Iudge or a diuider ouer you ¶ It is to be noted that Christ at his first comming came not to be a Iudge but to be iudged and yet it cannot followe by this but that Christians may be Iudges in matters of controuersie Sir I. Cheeke ¶ Christ chiefely came to be iudged and not to iudge notwithstanding he willeth the Christians to be Iudges decide controuersies betwéene their brethren Geneua Are ye not good inough to iudge small trifles c. ¶ We learne héere in this place that we may haue our matters discussed before christen Iudges that is to say before them that be of a good and vncorrupted conscience Howbeit it were good that in euerie parish some honest and conscionable men should be appointed to make vnitie and peace betwéene neighbour and neighbour Maister bid my brother diuide the inheritaunce with me Christ answered Man who made me a Iudge or a diuider ouer you ¶ Christ came indéede to be iudged and not to iudge hée came to worke the worke of our redemption not to decide controuersies touching landes and possessions The Anabaptists vse this text for one of their reasons to condempne magistracie amonge Christians and therefore a verye learned and late writer in his exposition of this place writeth thus Hinc colligitur c. Héereof it may be gathered howe greatlye they doate which condemne Magistrates among the Christians by this place For Christ doth not reason of the thing it selfe as though it were prophane but of his owne vocation because hée was sent to another end although the thing it selfe is holy and good Iudgement of spirituall matters to whom it perteineth It perteineth to ecclesiasticall persons to iudge in spiritual causes But if any of theÌ„ do swarue from yâ— right rule of iustice he is subiect to the correctioÌ„ punishment of the ciuil magistrate As Aaron had his authoritie of iudgement in spirituall causes yet was he reproued by Moses And Abiathar the high Priest was deposed by Salomon and Sadoch set in his place And so shouldâ— Ahas if he had bene a good Prince haue deposed Vriah for making the prophane Altar What iudgement is forbidden Iudge not and ye shall not bée iudged ¶ Christ doth not héere forbid that kinde of iudgement that perteineth to Magistrates whereby euill dooers are iudged and punished and the innocent deliuered of the which kinde of iudgement Exo. 18. 19 Psa. 82. 1. Esa. 1. 17. but rather héere we are instructed and taught that we doe not rashly vncharitably iudge or condemne other mens faults hauing alwaies an eye vnto their faults and forgetting our owne ¶ He commaundeth vs not to be curious or malitious to try out and condemne our neighbours fault for hypocrits hide their owne faultes séeke not to amend them but are curious to reproue other mens Geneua ¶ This is not meant of the temporall iudgement for Christ forbadde not that but oft did stablish it as doe Peter Paule in their Epistles also Nor heere is not forbidden to iudge those déedes which are manifest against the lawes of God for those ought euery christian man to persecute yet must they do after the order that Christ hath set but when he saith Hypocrite cast out first the beame that is in thine owne eyes it is easie to vnderstand what manner of iudgement he meaneth c. Tindale fol. 137. The meaning of these places following Iudge no man c. ¶ Some distinguish thus that he iudgeth not as man iudgeth Other referre it to the time because he being in earth tooke not vpon him as yet the office of a Iudge But more rightly it is ioyned with the sentence following that the sence may be thus Christ iudgeth not and if hee doe his iudgement is firme and aâ—tenticall because it is diuine So that the former parte where he denieth that he iudgeth ought eyther to be restrayned to the circumstaunce of the present place For that hée might the better conuince his enimies of pride he vseth this comparison because they vsurped to themselues license to iudge preposterouslye and yet neuerthelesse could not abide him teaching simply and absteining from the office of a Iudge Marl. vpon Iohn fol. 294. Of iudgement because the Prince of this worlde is iudged c. When they shall knowe that I whome they called the Carpenters sonne and willed to come downe from the Crosse am the verye sonne of GOD which haue ouercome all the power of hell and reigne ouer all 2. Cor. 10. 12. Ephe. â— 19. Geneua Thinkest thou c. that thou shalt escape the iudgement of God ¶ We maye well excuse our selues before men and make them to beléeue that we are both iust and righteous for why Men can only iudge according to the outwarde workes and according to that which they sée and heare but hée that searcheth the heart and reines nothing canne bée hidden from him Therfore we cannot escape his true iudgement Sir I. Cheeke What it is to stand in iudgement The vngodlye shall not be able to stande in Iudgement ¶ To stande in Iudgement is to winne the processe and to haue sentence pronounced on their side and to robbe Iudgement is to let the processe and to haue sentence pronounced against right and truth Esay 10. 1. So then this text meaneth no more but that the wicked shall haue such a terrible sentence giuen vppon them that they shall not bée able to abide when the Lord shall come then to generall
therefore she doth willingly submit her self to them in all things for God For she knoweth verie well that God would that euerie man should be subiect vnto them in all things which are of their charge And that they which doe resist the same resist the ordinance of God and do set vp themselues against him Ro. 13. 1. 1. Pet. 2. 13. Pet. Viret How the Ecclesiasticall person is subiect to the ciuill Magistrate It perteineth to ecclesiasticall persons to iudge in spirituall causes but if anie of them swarue from the right rule of iustice he is subiect to the correction and punishment of the ciuill magistrate As Aaron had his authoritie of iudgement in spiritual causes yet was he reproued by Moses And the high Priest was deposed by Salomon and Sadoc set in his place And so shuld Ahas if he had ben a goodly prince haue deposed Vriah for making the prophane Altar How Magistrates that doe not perswade the people to Gods worde are not to be obeied in cause of conscience The. xxi Princes that were sent to explorate and search the priuitie and conditions of the land of Canaan two of them perswaded the people to beleeue Gods promises and not to feare the people that dwell in the lande Unto these godlye Princes was no faith nor eredence giuen of the people The Princes that perswaded the thing contrarie vnto God were beleeued of the people and their counsell admitted By this we learne that such Magistrates as perswade the people to Gods word should be beléeued and obeied the other not in cause of conscience ther must God onely be heard Act. 5 29. Math. 10. 28. Or els people shall faile of a right faith For he that knoweth not what his duetie is to God and his lawes will beléeue rather a lye with his fore-fathers then the truth with yâ— worde of God And this man is no méet auditor nor disciple of the word of God 1. North. MAGNIFIE What it is to Magnifie THis day will I begin to magnifie thée ¶ To magnifie properly is to aduaunce and set forth excéedingly and to bring him in estimation as it is sayde Gen. 12. and often in the Psalmes T. M. MAHOMET Of the rising vp of this false Prophet MAhomet of Arabia as most men saye of the mother side descended from Abraham by the linage of Ismael his son which he had by Agar his seruaunt which was a Iew béeing fatherlesse and motherlesse He was by the Scenites solde to a great rich Merchaunt who loued him so greatly for his fauour and wit that he made him ruler of all his merchaundise and businesse and was verie diligent in his maisters affayres and gained much by occupieng with the Iewes Christians and in vsing their company learned many things both of the one lawe and of the other His Maister chaunced to dye without heyre leauing his wise verie rich who being about the age of 50. yeares liked the younge man Mahomet so well that shée tooke him to husband and made him of a poore man very rich At the same time it chaunced a Monke named Sergius a man of verie euill nature and verie subtile who fled Constantinople for heresie to fall into familiaritie with Mahomet by whose instruction he increased so in Magicall arte that by his counsell and aide hée tooke vppon him to make the people beléeue that he was a Prophet and shewing some points of Magike he first perswaded his wife and his householde He had also an infirmitie called the falling sicknesse And when his wife being sore afraide thereof would aske him what it was hée made her beléeue that it was the Angell of God which came oftentimes to speake vnto him and forasmuch as he coulde not abide as man the diuine presence he fell into such agonie and alteration of spirit After this his wife died and left him meruailous riches who then what for the riches yâ— constaÌ„t report that went on Mahomet the Prophet he became in greate reputation amonge the Gentiles And so by the counsell of Sergius he called himselfe the greate Prophet of God and shortly after when his name was published and of great authoritie he deuised a lawe or kinde of religion called Alcaron In the which he toke some part well neere of all the heresies that had ben before his time With the Sabellians he diuided the trinitie with yâ— Maniches he affirmed to be but two persoÌ„s in the deitie he denied the equalitie of the father the son with Eâ—nonius and sayd with Macedone the holy Ghost was a creature and approued the multitude of wiues with yâ— Nicholaâ—tes he borrowed of the Iewes circumcision and of the Gentiles much superstition and somewhat he toke of the Christian veritie beside many diuelish fantasies inuented of his own braine Those that obeied his lawes be called Saraseâ—s When he had liued fortie yeares he died of the falling sicknesse which he had of long time saieng that when he was taken therewith yâ— the Angell Gabriel appeared vnto him whose brightnesse he could not behold He was buried at Medina thrée daies iourney from the red sea an hundred miles from Mecha where is now the chiefe temple of his law He was after yâ— incarnation of Christ 600. yeares Of the faire shew of holynesse in the kingdome of Mahomet In outward pretence of religion euen the common sorte of their people excell the Popish Monksâ— Yeaâ— euen they that are best reformed For not onely their Clergie Monks but also their communaltie say the coÌ„mon praiers together fiue times euerie day Namely at the Sun rising at noone at after noone at the Sun setting and after supper when they goe to bed At which time or they go to pray they wash themselues they make themselues bare foote they knéele downe vpon the ground and the noble men and commons intermedling themselues altogether with the King accomplish their ordinarye praiers with certeine bowing and falling flatte downe without some lawfull let no man may neglect the ordinary praiers vnpunished They keepe their ordinarie holydayes and fasting daies with great deuotion and reuerence They make often exhortation to holynesse of lyfe to the people-ward To dealing of doles To making of pilgrimages in remembraunce of their Saints and specially of the Prophet Mahomet They haue many Hospitals as well in their high waies as in their cities for the receiuing and succouring of poore folke Pilgrimes They haue Monkes of such spare and staied behauiour as neuer was heard of both in diet in apparell in forsaking of al things and in withdrawing themselues from the company of the common multitude So as they maye seeme to resemble rather Iohn Baptist yea or the very Apostles for the straitnesse of their lyfe Some of them haue visions rauishments traunces and some of them are renowmed for myracles as well in their life as after their death Moreouer ther is wonderfull honestie and behauiour among them
The Gospell is the word of grace Act. 14. 20. The Lawe is the word of dispaire Deut. 27. The Gospell is the word of comfort Luke 2. The Lawe is the word of vnrest Rom. 7. The Gospell is the worde of peace Eph. 6. LAZARVS How the poore and rich are matched together RIches are not condemned in themselues as we sée how our Lord Iesus Christ hath shewed vs by matching the poore and the rich together in the kingdome of heauen when he speaketh of Lazarus in S. Luke He saith there that the Angels carried Lazarus for albeit he was an out-cast among men and a poore creature of whom no account was made insomuch that he was forsaken of all men yet neuerthelesse behold how yâ— Angels carrie his soule into Abrahams bosome And what was this Abraham A man rich both in cattell monie in householde and in all other things sauing houses and lands for these were not lawfull for him to haue because it behoued him to tarrie Gods leasure till he gaue him the land of Canaan to inherit True it is that he purchased a burieng place but he had not anie inheritance notwithstanding that his moueables wer verie great Therefore when we sée the soule of Lazarus carried by the Angels into the bosome of Abraham who is the Father of the faithfull we perceiue that God of his infinite grace and goodnesse calleth both rich and poore vnto saluation Cal. vpon Iob. fol. 7. Of the loosing of Lazarus Loose him and let him goe ¶ This was commaunded to be done to amplifie the glory of the myracle yâ— the Iewes might féele with their hands the work of God which they saw with their eies For he which had sent away death with the power of his word could either haue made the graue clothes to haue falne of by their owne accord or els yâ— Lazarus should haue vnwound himself But Christ would haue the hands of the standers by to be witnesse of the same But too rediculous are yâ— Papists which vpon this place ground their auricular confession Christ saye they wold haue Lazarus after he had restored him to life to bée loosed by his disciples therfore it is not sufficient for vs to be reconciled to God except the church also forgiue vs our sinnes But whervpon do they define gather that the office of loosing Lazarus was enioined the disciples we rather gather by the text that it was enioyned the Iewes to the end they might haue all scruple of doubting taken from them Therfore this place serueth no more their turne for auricular confession then doth yâ— othere of the ten lepers in the 17. chapter of Luke the which also they haue shamefully abused Marl. vpon Iohn fol. 419. LEFT HAND What the left hand of God doth signifie AS the right hand is taken for euerlasting life so doth the left hand signifie the torments of the wicked LEGION What a Legion is EUerie Legion conteined commonly 6000. footemen 732. horsemen whereby héere he meaneth an infinit number LEAGVE What a League is A League is that bonde betwéene men whereby enterchaungeably they testifie both by wordes and signes that they are bound to performe certeine things so that they handle together with good faith And if it be a bond and perteineth to relation it is grounded vpon humaine actions is referred to those things which the parties considerated ought to performe yâ— one to the otherâ— It is expressed by words for the most part signes are added God when after the floud he made a league with mankinde he did not only declare the forme of yâ— obligation by words but also he put the rainebow in yâ— cloudes as a witnes And in the league which hée made with Abraham he put the signe of circumcision Furthermore in that which was made by Moses at the mount Sinai there were twelue pillers erected and the people was sprinkled with bloud Iosua also when he should dye erected vp a verye great stone thereby to seale the league renued betwéene the people and God Pet. Mar. vpon Iudic. fol. 73. Of three kinde of leagues There are thrée kinde of leagues The first kinde is when the conquerours set lawes to those whome they haue conquered in punishing them and commanding them what they will haue them afterward to doe The second kinde is when things being yet souÌ„d neither part ouercome they coÌ„mune togethers that things taken from the one part may be restored and couenaunts of peace may bée established The third kinde is when there is no warre betwéene the parties and certeine Princes or cities are ioyned together by some couenaunts either to liue the more peaceably or els to take in hand some coÌ„mon affaires c. Pet. Mar. vpon Iudic. fol. 73. LEND ¶ Looke Vsurie LENT Wherevpon the Lenten fast was grounded THere is none other cause of this fasting theÌ„ of yâ— which Moses fasted when he receiued the law at the hands of yâ— Lord. For sith yâ— miracle was shewed in Moses to stablish the authoritie of the lawe it ought not to haue ben omitted in Christ least the Gospell should séeme to giue place to the lawe But since that time it neuer came in any mans minde vnder coulour of following of Moses to require such a forme of fasting in the people of Israel Neither did any of the holy prophets fathers follow it when yet they had minde and zeale inough to godly exercises for that which is sayd of Helias that he fasted fortie daies without meate or drinke tendeth to none other end but that the people should know that he was stirred vp to be a restorer of the law from yâ— which almost all Israel had departed Therfore it was a more wrongful zeale and ful of superstition yâ— they did set forth fasting with the title colour of following Christ. Howbeit in the manner of fasting there was then great diuersitie as Cassiodorus rehearseth out of Soâ—rates in the ninth booke of his historie For the Romanes sayth he had but thrée wéekes but in these thrée was a continuall fasting except on the Sundaie and Saterday The Slauonians and Grecians had sixe weekes other had seauen But their fasting was by diuided times and they disagréed no lesse in difference of meates Some did eate nothing but bread water some added hearbs some did not forbeare fish and foule some had no difference in meates Of this diuersitie Augustine also maketh mention in the latter Epistle to Ianuary Caluine in his Insti 4. b. chap. 12. Sect. 20. Why the Fathers instituted Lent The Fathers when they sawe men liue very carelesly and negligently thought it good that they should be compelled after a sort to renew godlynesse in some part of the yeare somwhat to bridle the fiercenes of yâ— flesh And for this thing they thought that the fortie daies before Easter were most méet that men should so long haue their mindes both occupied in repenting also
Image 672. Wherein she was most blessed eod Of Mary Magdalens loue eod Of Mary the sister of Lazarus eod Mariage who ordeined mariage and how it is c. eod How euery man is commanded to mary that hath not c. 674. Against condemners of marriage eod How it is no hinderaunce to godlinesse 675. Proues for the mariage of Priests 676 By whom their mariage was forbidden 680 The saieng of Hieracles concerning mariage eod The vse of mariage among the Chaldeans 681 Marinus Of this mans hereticall opinions 682. Marke Of the life of Saint Marke yâ— Euangelist eod Of yâ— martirdoÌ„e of this Euangelist 683. What the marke in the right hand signifieth eo Markes to know yâ— false Apostles by eo Mars streete What Mars streete is 684. Martir what maketh a Martir eod How Martirs ought not to be worshipped eod Masse how it was vsed at first 685. How it is falsified vpon S. lames eod By whom it was patched vp 686. How it is no sacrifice propiciatorie eod Massiliant Of the opinions of these hereâ—ikes eod Master what the masters office is to the seruaunt 687 The dissembling Pharisies call Christ Master eod Mathew his life writteÌ„ by S. HieroÌ„ 688 Matrimony eod Mediator Proues that Christ is our only Mediatour eo Meeke Who are meeke 702. How yâ— meeke shall possesse the earth eo How that God doth guide the meeke in iudgement 703. Melchisedech how he is a figure of Christ eod How he and Sem are one person 704. The mening of Saint Paule in making mention of him eod How the Papists by him maintaine the Masse 705. Of yâ— heretiks caled Melchisedechiani eo Memorial how the sacrament is a memoriall 706. Meane How the meane is best eod Menander of his erronius opinions eod Mene. the interpretation of this word eo Men pleasers who they be the please meÌ„ 707 What it is to be men seruaunts eod Men of diuers natures properties eo Merâ—es A Latin Word 709. Mercie what mercie is and how it is defined eod What it is to haue mercie or bee mercifull eod What is meant by mercie and truth 710 What the mercie seate was eod Of the mercifulnesse of Zabulon eod Merry how the children of God may bee merry eod Merite what merite is 711. What merite of congruence is eod What merite of worthines is eod What merite of condigne is 712. How we can merite nothing after our death 714. Proues yâ— the merit of maÌ„ is nothing eo How the name of merite ought to bee abolished 716. Of two kindes of meriting 718. Mesech and Kedar what people they wer eod Messenger The meaning of the places 719. What the messenger of Satan meaneth eo Messiah how Christ in Hebrue is called Messiah eod Measure Of yâ— spirit of God giueÌ„ by mesure 720. Meate what the meat is that Christ said he had to eate eod How we may not hurt our brother with our meate eod How meate of deâ—ileth not a man 721. The meaning of the place eod Michael what the place meaneth eod Who be Michaels Angells 722. Michol Diuers doubtfull places of hir opened eod Mictham what this word MicthaÌ„ sig 723 My day The meaning of the place eod My Gospell wherefore Paule calleth it his Gospell eod Milke what is ment by milke 724. Milstone what is ment by this milsto eod What is ment by the taking it to pledge eod Minister what the minister is by the word of God 725. What men ought to bee ministers in the church of God eod The qualitie of good ministers eod How ministers ought to be prechers 726 How they ought first to be doers before they be reachers eod How they are called starres 727. How they were chosen in old time eod Why they are not now so chosen 729. How they ought not to forsake their vocation eod How a scisne ought not to be made for their euill liues 730. Miracles A definition of true miracles eo To what vse miracles doe serue eod Whether we should beleeue miracles 731 Why they be not done now a daies eod How they are wrought by the diuel 732 Why Christ did not worke many miracles in his owne country 733. How to know true mira from false eod How faith grounded vpon miracles abideth not eod How false techers shal deceiue by mi. 734 What the cause of false miracles is eo How miracles are done in these daies eo Mirrhe Aloes and Cassia What Mirrhe is c. eod Mysterie What a mysterie is 735. Moloch What manner of Idoll it was eo Money How Christ had money 736. Months The 42. months in the Apocalips expounded eod Monetarius Of whome the Anabaptists sprang vp 737. Montanus The first that wrote lawes of fasting eod Monkes Of their liues in S. Hieromes time eod Of the Monkes that be now 738. The olde fathers opinions of Monkes Gods seruice 739. Of their Idlenesse eod Of the originall of Monkes 740. The forme of a Monkish absolution eo Moone Of the profit yâ— is of the moone eo Morning Euen how yâ— place is c. 741. Mortification what true mortifieng is eo How we cannot mortifie the flesh by our owne free will 742. Moses How he came by his impediment of speach eod The cause why he fled from Pharao 743 How he seemed to doubt in Gods promises eod How the Lord was angry with Moseâ— and why eod How he stilled the peoples murmurinâ— 744 How he tooke an Aethiope to wiâ—e eod Wherefore he slue the Aegyptian 745. What Moses face is eod Of Moses Helias which talked c. eod Of Moses chaire what it signifieth 746. How Moses did eate yâ— body of Chri. 747 How the place is vnderstood eod How we are sent to Moses to the Pr. 748 How Moses was bidde to put off his shooes eod Of Moses death and buriall eod Mother of God Wherein shee was most blessed 749. How mother is takeÌ„ for graÌ„dmother eo How the church is called our mother eo Mountaines How they do signifie heere the Scriptures eod What these mountaines signifie 750. What is ment by their translating eod What yâ— name of this mountaine was eo Mourne What it is to mourne eo The mourning of the Christians vnder the crosse eod How farre mourninng for the dead is admitted 751. Mouth What the mouth of God is eod Of the staffe of Gods mouth 273. Multitude Not good alwaies to followe a multitude eo Murder who be murtherers 753. Of murder first committed eo Musickâ— The first inuenter of musick 754 How farre musicke is sufferable eo Of musicall instruments 755. What musicke S. Austen alloweth eod N. NAaman How he was iustified by faith 756. How it was against his hart to worship Idols 757. Nabuchodonosorâ— how his death is compared to Lucifer eod How he was Gods seruaunt eo What his policie was touching the kinges seede 758. For what purpose he set vp the Image of golde eod How the place is vnderstood eod What yâ— Prophet meaneth
Saint Mathew calleth Prima Sabbati Saint Marke in the 16. Chapter doth call it Vna Sabbati saieng Cum transisâ—et Sabbatum Maria Magdalena Maria Iacobi Salomi emeruÌ„t aromati vt venientes vngerent Iesum valde mane vna Sabbatorum veniunt ad monumentem orto iam sole These places doe proue that the Iewes did vse to call the first of the wéeke Prima Sabbati and the second daie Secunda Sabbati the third Tercia Sabbati the fourth Quarta Sabbati the fift Quinta Sabbati And the sixt which we call Fridaie they did call Sexta Sabbati vell dies parascenes the daie of preparation to the Sabboth The Gentiles following the Hebrues in the number of daies concerning the wéeke they did yet chaunge the names of the daies according to the names of their Gods which they did wéekelie worship Primum dicabant sole secundum lunae The first daie in the honour of the Sunne which they did count the giuer of light they did call Dies soli Sundaie The second in yâ— honour of the Moone which they did count the giuer of the bodie they did call Dies lunae Mundaie The third daie in the honour of Mars whome they did worshippe as the giuer of lustie courage they did call Dies Marti Tuesdaie The fourth day in the honour of Mercurie to whome they did ascribe the gift of wisdome and eloquence they did cal Dies Mercurij Wednesdaie The fift daie in the honour of Iupiter to whome they did ascribe the gift of temperaunce sobernesse and discreation they did call it Dies louis Thursdaie The sixt daie in the honour of Venus the Goddesse of loue they did call Dies Veneris Fridaie The seauenth daie in the honour of God Saturne the promoter of men to lumpish lowring and heauie dulnesse they called it Dies Saturni 〈…〉 Now Siluester Bishoppe of Rome about a 300. yeares after the ascention of Christ made manie lawes and decrees ecclesiasticall of the which this was one that the daies of the wéeke should loose their olde name The day which before was called Dies Solis shuld now be called Dies Dominicus Mundaie he called Feria secunda Tusedaie Feria tertia Wednesdaie Feria quarta Thursdaie Feria quinta And Fridaie Feria sexta The name of Saterdaie he reteined stil onely altering the feast into Sundaie ¶ This word Feriae is alwaies vsed in the plurall number and neuer in the singuler number as Siluester did abuse it Hae Feriaâ— arum in latine be properly called all daies of rest which we call holidaies Ric. Turnar ¶ Fabian and other Chronicles tell that when the Saxons inuaded the realme and ther were 7. kings ruling héere at once they brought with them two Idols the one called Wed the other Fria Or els as other write it was a noble Captaine and his wife which for their worthinesse were made Gods and when they had ouercome the English men they made two daies in the wéeke to be called Wednesdaie and Fridaie by the names of their false Gods or Captaines and so to bée worshipped which names be kept still What is meant by the daie heere in this place For the daie shall declare it and it shall bée shewed in fire ¶ Daie héere signifieth the time when God bringeth to light things that is hid By fire vnderstand exquisite and perfect true iudgement the which when it hath opened the fault and errour affliction of forethinking and repenting doth followe Saint Paule intreateth héere of preachers that succéeded him when he was departed from the Corinthians He had laied a good foundation let other take héed saith hée what they build thereon If they build things worthie for Christ their works wil remaine and abide euen when it is séene in the light which thing he signifieth when he saith the daie shall declare it but if they bring in Iewish fashions they shall happelie deceiue for a time but at length their deceit shall be opened as soone as it is begunne to be examined with true and sincere iudgement which is signified by this word fire Thus doth Erasmus expound this place in his Annotations vppon these wordes Haie and Stubble Prouing also by the authoritie of Ambrose 〈…〉 and other olde authours that it maketh nothing for Purgatorie though manie haue wrongfullie laboured to wrest it to that purpose Tindale◠¶ The daie c. ¶ Or the time which is when the light of the truth shall expell the darknesse of ignoraunce then the curious ostentation of mans wisdome shal be brought to naught Geneua How good daies are to be esteemed Saie not thou what is the cause that the daies in the olde time were better then they bée now for that were no wise question ¶ Good daies are not to be estéemed by prosperitie but by vertue and true religion as the daies of Christ are better then the daies of Moses The Bible note Whie it was called the daie of sweete bread In the first daie of swéete bread ¶ They were called the daies of swéete bread because that by the space of seauen daies no leauened bread was vsed among the Iewes where they kept their Easter Exo. 12. 15 Sir I. Cheeke This was the fourtéenth daie of the first moneth and the first daie of vnleauened bread should haue bene the fifteenth but because this daies euening which after the manner of the Romanes was referred to the daie before did belong to the Iewes manner to the daie following therfore it is called the first daie of vnleauened bread Beza What is meant by the daie of Madian As the daie of Madian ¶ By the daie of Madian is meant the daie wherein Gedeon with thrée hundred men fiue an innumerable multitude of yâ— Madianâ—â—s as ye read Iudic. 7. thâ—â— fought the Lord for him and deliuered the people from borâ—dage Euen so hath he now deliuered vs from the captiuitie of the diuell death and hell by Christ. T. M. ¶ Thou gauest them perfect 〈…〉 by deliuering the 〈…〉 that had kept them in cruell bondage as thou diddest deliuer them by Godeon from the Madianites Geneua Of the daie of dome called the last daie I saith Saintâ— Austem for the 〈…〉 of mine vnderstanding doe testifie and declare that neither the daie nor the moneth nor yet the yeare of the comming of the Lord can bée knowne Augustin his 79. Epist. Againe we doe in vaine trouble and foâ—ie our selues to reâ—ken and define how manie yeares there 〈…〉 of the worlde Augustin the 〈…〉 As for wée saith Saint Austenâ— I dare hot verilie number and count the time of the Lords 〈…〉 that is looked for in the end And a little after in the same Epistle hoe saith To recken therefore the times that we maie knowe when the ende of the world or the comming of the Lord shall bée séemeth to me none other thiâ— thâ—n to goe aboâ—â—t to knowe that that hée himselfe saith that no man
iudgement It meaneth not that the wicked shall not appeare in iudgement T. M. Whether a Iudge beeing guiltie in any crime may iudge an other accused of the selfe same crime Wherefore O man thou art in-excusable whosoeuer thou art that iudgest for in that thou iudgest an other thou condemnest thy selfe for thou y◠iudgest doest euen the self same thing ¶ Héere it seemeth such to be reproued which iudge others and that not amisse when as yet they themselues liue in the selfe same wicked actes Let vs sée whether their opinion bée vpright which thinke that such Iudges cannot nor ought not to giue sentence against others which are accused vnto them they themselues being guiltie of the selfe same fault but this were to ouerthrowe all publike wealths and vtterly to take away iudgements Neither doth Paule héere anie thing serue for the maintenaunce of this opinion but onelye sheweth that they most grieuouslye sinne which with a greate seueritie punish others and ouerpasse themselues They ought vndoutedly first to correct and amende themselues but yet Paule biddeth them not to forsake the office committed vnto them They vse also for this purpose to recite the saieng of Christ vnto them which accused the adulterous woman Hee which among you is without sinne let him cast the first stone at her But this sentence of Christ is not against iust punishments lawful iudgements Neither commaunded he them that they should not goe forward in accusing the woman whom they had taken in adulterie He himselfe was no Magistrate but the most high Preacher of God therefore that which was his office to doe he executed in perswading those hypocrits to repentance And he wold haue them first héerevnto to haue a regard by a liuely faith and repentaunce to deliuer themselues from the sins whereof they wer guiltie Neither forbad he but y◠they shuld execute y◠which the law of Moses commanded c. Pe. Mar. vpon the Rom. fo 36 ¶ Héere S. Paule speaketh against those men onely who being themselues filled with all wickednesse impietie yet be of all other most busie curious in noting reprehending other mens faults not of anie godly zeale but to iustifie themselues and to bring others into hatred and contempt The Bible note Wherefore Iudges are called Gods In all causes saith God to Moses of iniurie or wrong whether it be Oxe Asse Shéepe or Uesture or any lost thing which an other chalengeth let the cause of both parties be brought before the Gods whom the Gods condemne the same shall paye double vnto his neighbour Marke the Iudges are called Gods in the Scriptures because they are in Gods roome execute the commmaundements of God in an other place in the sayd chapter Moses chargeth saieng Neither speak euill of the rule◠of the people whosoeuer therefore resisteth them resisteth God for they are in the rowme of God and they that resist shal receiue dampnation Tindale fol. 110. I sayd ye are called Gods ¶ Meaning of Princes rulers who for their office are called Gods are made heere in earth as his Liuetenants wherefore if this noble title be giuē to man much more it apperteineth to him that is the sonne of GOD equall with the Father Geneua Of the last iudgement The Hebrewes doe crake vppon a certeine number of thousandes of yeares in which this worlde shoulde be determined and they attribute these wordes vnto the Prophet Elias There shall be sixe thousande yeares of this worlde Two thousande shall bée voide so they doe call the time which went before the lawe two thousande for the lawe and two thousand for Christ. In déede this saieng doth serue well to confute the obstinacye of the Iewes whereas they doe yet stubburnelye denie that Christ is come but to proue the determinate space and ende of the worlde it canne bée of no authoritie at all Lactantius doth also determine this worlde at the sixe thousand Augustine doth confute them which doth determine the thousandes of this worlde according vnto the number of the dayes in the wéeke affirming that the eyght daye is a figure of the resurrection and ende of the worlde As for mée I am well contented to bée ignoraunt of that which God woulde not haue mée to knowe whereby I doe not allowe their coniectures and gessinges which had rather argue in this matter and search the secretes of God then according vnto the admonition of the Lord watch walke in the study and seeking of true godlynesse Musculus vpon his Common place fol. 449. IVST Who is a iust man HE that liueth vnblameable and honestly among men and harmeth no man but is gladde to doe good to all men to his power such is called a Cicero or rather of all men a iust or righteous man Such a one was Symeon and diuers other named in Scripture Hemmyng What is meant by the iust man To the iust man saith Saint Paule there is no lawe set but to the vniust and disobedient c. ¶ By the iust man héere is ment not he which neuer had disease but he which knowing his disease séeketh out the Phisition and being cured kéepeth himselfe in health as much as may from any moe surfets Notwithstanding he shall neuer so kéepe himselfe but that his health that is his new obedience shall alway remaine fraile and vnperfect and shall continually néede the Phisition Wher by the way these thrée points are to be noted First the sicknesse it selfe second the knowing of the sicknesse thirdly the Phisition The sicknesse is sinne the knowing of the sicknesse is repentaunce the Phisition is Christ. Booke of Mar. fol. 1115. ¶ Whos 's hearts Gods spirite doeth direct to doe that willingly which the law requireth so that their godly affection is to them as a Lawe without further constraint Geneua The difference betweene a iust man and a man iustified A iust man is he that is endued with the vertue of Iustice which may increase or diminish in him but a iustified man is he whose sinnes are forgiuen him and he accounted righteous not for his owne worthinesse but for Christs sake Or thus a iust or righteous man is he that exerciseth himselfe in the kéeping of Gods commaundements so neere as God shal giue him grace and the infirmitie of mans corrupt nature will admitte But a iustified man is he that hauing no Iustice or righteousnesse in him before is accepted of God for iust his iniquitie being pardoned and his sinnes couered ¶ Looke Righteous IVSTICE The definition of Iustice. MEn doe sundry wise define Iustice some man bringeth one thing and some another Aristides said It is not to couet any other mans goods In the definition of Iustice some man bringeth one thing and some another which rather belong to some parte thereof then whereby the whole is defined In my iudgement we must first see what it is to be iust that thereby we may come to the knowledge of Iustice
workes which thou hast done and shall doe for the loue of our Lord Iesus Christ be vnto thée auailable for the remission of thy sinnes the increase of desert grace and the reward of euerlasting life Amen ¶ Ye heare the merite of Christ mentioned in these words but if ye weigh them well ye shall perceiue that Christ is there altogether vnprofitable and that the glory and name of a iustifier and Sauiour is quite taken from him and giuen to Monkish merites Is not this to take the name of God in vaine Is not this to confesse Christ in words and in very deede to denye his power and blaspheme his name c. Luther vpon the Gal. fol. 72. Of the profite that is of the Moone HE appointed the Moone for certaine seasons ¶ The Interpreters agrée that this ought to be vnderstood of the ordinary and appointed â—easts For inasmuch as the Hebrewes are wont to recken their months by the Moone they vse hâ—r as the directer of their festiuall daies and as well â—or their holy assemblies as for their méetings about politike affaires Notwithstanding I doubt not but that ther is the figure Synechdoche as if the Prophet had said that the Moone not onely putteth a difference betweene the nights and the dayes but also boundeth the yeres and months consequently serueth to many purposes because the distinction of times is fetched out of hâ—r course MORNING AND EVENING How this place of Iob is vnderstood FRom Morning to Euening they be destroied ¶ Some expounde this as though it were meant that men perish in small time and that is very true But héerewithall there is yet more that is to wit that we passe not a minute of our lyfe but it is as it were approching vnto death If we consider it wel when a man riseth in the morning he is sure that he shall not step forth one pace he is sure he shall not turne about his hand but he shall still waxe elder elder and his life euer shorteneth Then must we consider euen by eye sight that our lyfe fléeteth slideth away from us Thus we sée what is meant by consuming from morning to euening Ca. vpon Iob. fo 75. MORTIFICATION What true mortifieng is TO mortifie is nothing els but for a man to be violent against himselfe and to withstand and resist wicked lusts Peâ— Mar. vpon the Ro. fol. 203. The flesh is mortified when the custome of sinne is abolished and the spirit is quickened when we begin to performe newe obedience vnto God Mortifie therefore your members c. ¶ The true mortiâ—ieng is when the feare of God doth fray vs from sinne so that our hearts trembleth for feare of Gods iudgement when wée are tempted or entised vnto sinne The heart beeing thus striken with the feare of God acknowledgeth his weaknes and calleth vnto God vnfainedly for helpe This mortifieng is the worke of the Holy ghost Rom. 8. and worketh out wardly a sobernesse of liuing and other godly exercises Sir I. Cheeke ¶ Extinguish all the strength of the corrupt nature which resisteth against the spirit that ye may liue in the spirit and not in the flesh Geneua How we cannot mortifie the flesh by our owne free-will If you mortifie the déedes of the flesh by the spirite ye shall liue ¶ S. Austen vpon this place Thou wilt say saith he that can my will doe that can my frée-will doe What will what manner of free-will except he lift thée vp thou lyest still how canst thou doe it then by thy spirit seeing that the Apostle saith as many as be led by the spirit of God be the children of God wilt thou doe of thy selfe Wilt thou be ledde of thine owne selfe to mortifie the déeds of the flesh What wil it profite thée for if thou be not voluptuous with the Epicures thou shalt be proud with the Stoikes Whether thou be an Epicure or a Stoike thou shalt not be among the children of God for they that be guided by the spirit of God be the children of God not they that lyue after their owne flesh not they that lyue after their owne spirit but as many as be led by the spirit of God But héere a man will say Ergo then are we ruled and we doe not rule I auns were thou both rulest and art ruled But thou dost then rule well if thou be ruled by the good spirit vtterlye if thou doe want the spirit of God thou canst doe no good Thou dost truly without his helpe by the frée-will but it is but euill done vnto that is thy will which is called frée-wil and by euill doing is she made a bondseruaunt When I say Without the help of God thou dost nothing I vnderstand by it no good thing For to doe euill thou hast frée-will without the helpe of God though that be no fréedome Wherefore you shall know that so doe you goodnesse if the helping spirite bée your guider the which if he be absent can doe no good at all Auguâ— de verbis Apost ser. 13. MOSES How Moses came by his impediment of speach OF Moses it is written that the King of Aegypt on a time for his daughters sake tooke the childe Moses in his armes and set the crowne vpon his head which Moses as it were childishly playing hurled if downe to the ground and with his feeâ—e spurned it Then the Priests and Soothsaiers séeing that cried out saieng that this was he whom before he had prophecied should be borne which should destroy the kingdome of Aegypt except he werâ— preuented by death Then Termuth the Kings daughter excused the childe alleadging that his age had yet â—o discretion And for proofe thereof caused burning coales to bée put to his mouth which the childe with his tongue lickâ—d wherby he euer after had an impediment in his tongue And by this meanes their furie at that time was appeased T. Lanquet The cause why Moses fled from Pharao Moses being about the age of 40. yeares fledde for feare of Pharao when he had slaine the Aegyptian Iosephus saith that it was for displeasure because in the warres of Aethiope wherof he was Captaine he tooke to wise the Kings Daughter of Aethiope How Moses seemed to doubt in Gods promises When God said to Moses that he wold giue the people flesh to eate euen a moneth long he aunswered shall the Shéepe and the Oxen be slaine for this people to eate which are vi hundred thousand or shall the fish of the Sea be gathered together to serue them ¶ Héere it séemeth that Moses did doubt in Gods promise which was not so For he doubted no more that God was able to accomplish and fulfill his word then Mary the mother of Christ did doubt in the words of the Angell when shée said How shall this be séeing I know no man Lyra. How the Lord was angry with Moses and why Moses being in his Inne the Lord met
SVSPENTION What Suspention is SUspention is the censure of the Eldershippe whereby one is for a time depriued of the Communion of the Sacraments Often this sorte are forbidden which as yet make profession of religion And in olde time among the Iewes the vncircumcised whether they were straungers or Iewes Exo. 12. 48. 49. Thus with vs they were by the same reason to bée debarred for a time which haue not embraced true religion or embracing make no profession thereof They also are put backe which professing religion commit any haynous crime for thus in times past the vncleane although not with greatest pollution were put of for a time as namelye those that were vncleane by touching of a dead bodye Num. 8. which after the same manner ought to bée obserued with vs. Neither it is doubtfull but when as Christ hath warned that he against whome a brother is offended shoulde not offer his gifte vntill hée were reconciled if hée doe it not of his owne frée will if the offence be knowne ought to be by the authoritie of the Senate compelled therevnto SVVEARING Why the Iewes were suffered to sweare by the name of God IN the olde lawe the Iewes in an earnest iust weightie cause were permitted to sweare in the name of God but not by all manner of creatures least they dwelling among the Heathen and accustoming their othes shuld by continuance of time fall into the filthy worshipping of their Idolls forgetting God Sweare by his name saith Moses Deut. 6. 13. and see that ye walke not after strange Gods of the Nations yâ— you remaine among So that ye neither make mention saith Iosua 23. 7. nor yet sweare by the names of their Gods Who sweareth aright They sweare iustly being required of the Magistrates which minding fraud nor deceit witnesseth onely the truth Which séeketh no parcialitie but the right not themselues but the glory of God the profit of their neighbour and the Common-wealth of Gods people What swearing is lawfull And sweare by his name c. ¶ To sweare that which is true in a cause of faith either to the honour of God or profit of thy neighbour is lawfull and then will Moses that the oth bee made in the name of God By which he meaneth that if we must néedes sweare we referre the oth to God onely although thou sweare by a booke or other thing as Paul did by his conscience Rom. 9. 1. T. M. And shall sweare by his name ¶ We must feare God serne him and confesse his name which is done by swearing lawfully Geneua To sweare by the Lord and to the Lord are two things And they sweare to the Lord c. ¶ To sweare vnto the Lord is to giue thy selfe wholly to him with a pure hart which thing true worshippers do as is said of Dauid Psal. 132. 2. But to sweare by the Lord is to call on the name of the Lord as a witnesse and Iudge as it is said Iosua 2. 12. T. M. Thou shalt not forsweare thy selfe ¶ As we are forbidden to take the name of God in vaine or to sweare by any manner thing giuing the honour and glory vnto creatures that ought to be ascribed onely to God the Creator so when we are called before Magistrates we may lawfully take an Oth and sweare the Lord liueth Exo. 32. 8. 9. 10. 11. Deut. 6. 13. Heb. 4. 3. Rut. 1. 17 1. Reg. 20. 3. Sir I. Cheeke All priuate swearing is forbidden Sweare not at all saith Christ but let your communication be yea yea nay nay ¶ He saith twice yea and twice nay that is yea in heart and yea in mouth nay in heart and nay in mouth And if men when you meane truly will not beléeue you by your yea and nay let them take héede saith S. Basil â—or they shall tast the paine that belongeth to the vnbeléeuers therfore it is both foolish and damnable when a man cannot be beléeued by yea and nay without an oth because he wold be beleeued to sweare The Gospell saith S. Hierom permitteth no manner of priuate swearing because the whole language of a Christian should be so faithfull true and perfect that euery sentence thereof shall be able to stand for an oth How customable swearing is daungerous Of customable swearing commeth the damnable vice of periâ—â—â—e If a man shall vse commonly to sweare he cannot chuse but many times damnably to forsweare himselfe That a man hath in customeâ— he shall doe at all times but he shall not at all times refraine it The Lord saith Moses will not hold him guiltlesse that taketh his name in vaine Deut. 5. 11. Exo. 20. 7. A man that vseth much swearing saith Iesus Sirach shall bée full of iniquitie and neuer shall the plague depart from his house All théeues and swearers are vnder one curse of God saith Zachary Stoned was he by the law that blasphemed the name of the Lord in Israel The Doctors against swearing Tell vnto me my friend saith Iohn Chrisostom what doâ—â— thou proâ—â—te by thy swearing If thine aduersary shuld thinke thée to sweare aright he would neuer compell thee to it but because he thinketh thee thereby to become a periâ—rer therefore enforceth he thée to an oth Seldome hath the priuate oth a good conclusion But happely thou wilt say I cannot â—â—ll my wares vnlesse I doe sweare or my debter beleeueth me not vnlesse I make him an oth Wherevnto I aunswere rather be content to haue thy wares vnsolde and to loose thy money then thy saluation in Christ. Reason faithfully with conscience and let thy soule be more deare vnto thee then thy corruptible substaunce For though thou loose part of thy substance yet maist thou liue but if thou loose God thou canst not liue A greater reward shalt thou haue for loosing of it in the feare of God then if thou hadst giuen it in almes for that is done in paine for the loue of the Lord requireth a more worthy crowne then that is done without paine Moreouer I counsell thée as my friend saith Chrisostome if thou be a true Christian that thou neuer compell any other man to sweare For whether he sweareth right or wrong thou art not without daunger afore God considering that Christ whose seruaunt thou oughtest to be hath giuen thee a sore commaundement to the contrary Beside that though his oth were true yet is not thy conscience cléere from periury for so much as the matter being doubtfull vnto thée thou puttest him to the daunger thereof And if it were false then hast thou enforced him to periury and so for lacke of Christen charitie lost both his soule and thine owne for whom Christ suffered his death Worse is he saith S. Austen then an homicide that compelleth a man to sweare whome he knoweth to forsweare himselfe For the homicide slayeth but the body whereas he slayeth the soule yea two soules rather That is to
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