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
teach thée wit learne thée to tame thy body subdue it cast a low foundation that in time thou maist the better resist the assaults of the Diuell the world and the flesh This doth Frith teach of Repentance let the world take it as they will but Christs Shéepe doe heare his voice I. Frith fol. 74. REPROBATION A definition of this word Reprobation REprobation is the most wise purpose of God whereby hée hath before all eternitie constantly decréed without any iniustice not to haue mercie of those whom he hath not loued but hath ouerhipped that by their iust condemnation he might declare his wrath towards sinners and also his glory Pet. Mar. vpon the Rom. fol. 293. How the iust cause of reprobation is hid vnto vs. We say not that Gods ordinaunce is the cause of reprobation but we affirme that the iust causes of reprobation are hid in the eternall counsell of God known to his godly wisdome alone but the causes of sin of death damnation are euident manifestly declared to vs in the scriptures to wit mans frâ—e-wil consenting to the deceiueable perswasion of the diuell wilful â—inne and voluntary rebellion by which entred death into this world the contempt of graces and Gods mercies offered with the heaping vp of sinne vpon sinne till damnation iustly came The causes I say of sinne death and damnation are plainly noted vnto vs in Gods holy Scriptures But why it pleased God to shewe mercie to some and denie the same to others because the iudgments of God are a deuouring depth we enter not in reasoning with him but with all humilitie render thanks to his Maiestie for the grace and mercie which we doubt not but of his frée grace we haue receiued in Christ Iesu our onely head Knox. RESERVING OF BREAD ¶ Looke Bread REST. How rest is heere vnderstood IF they shall enter into my rest ¶ God by his rest after the creation of his workes signified the spirituall rest of the faithfull yet he sware to giue rest in Canaan which was but a figure of the heauenlye rest and dured but for a time Geneua How rest is taken heere for the lande of Canaan They shall not enter into my rest ¶ That is into the lande of Canaan where he promised them rest Geneua How rest is sometime taken for doctrine This is the rest giue rest to him that is weary ¶ This is the doctrine wherevpon ye ought to staye and rest Shewe to them that are wearie and haue neede of rest what is the true rest Geneua RESVRRECTION How that we all doe rise by Christ. I Am the resurrection and the life ¶ That is I am the Author of resurrection and life For those that beleeue in me will I raise vp at the last day vnto life euerlasting those that are dead shall lyue by me because they beléeued in me Tindale ¶ Christ restoreth vs from death to giue vs euerlasting life Geneua The meaning of this place following Since they are the children of the resurrection ¶ That is men pertakers of the resurrection For as we say truly yâ— they shall lyue indéede which shall enioye euerlasting blisse so doe they rise indéede that rise to lyfe though this word resurâ—â—ction be taken generally it betokeneth also to the wicked which shal rise to condemnation which is not properly life but death Beza ¶ For although the wicked rise againe yet that life is but death and an eternall destruction Geneua Infallible tokens of Christs resurrection By many infallible tokens c. He calleth these infallible tokens which were otherwise termed necessary now in that Christ spake and walked and eate and was felte of manye these are sure signes and tokens that he truely rose againe Beza What the first resurrection is This is the first Resurrection ¶ Which is to receiue Iesus Christ in true faith and to rise from sinne in newnesse of lyfe Geneua Of two resurrections Ther be two sorts of resurrections expressed in Gods word of which it is written Likewise as Christ was raised vp from death by the glory of the father euen so we also should walke in a new life This new life is the resurrection from sin Christs raising is the other resurrection that is of the bodye which began in Christ the first fruits of the dead for Paule saith He that raised vp Christ from death shall quicken our mortall bodyes and in another place It shall rise a spirituall bodye Roger Hutchynson REVVARD How reward is deserued HE shall not loose his reward ¶ That is whatsoeuer thou workest at the commaundement of God thou shalt haue the same rewarde therefore that appertaineth to a faithfull worker which is life euerlasting not that it is due to thy work but to thy faith out of the which thy worke proceedeth for wée receiue that promise by faith and not by workes Tindale Shall reward thée openly ¶ We ought not to thinke because that Christ maketh héere mention of a reward that we do merit or deserue any thing but rather we ought to acknowledge that God of his méere mercie rewardeth in vs his owne giftes for what hath he that giueth almes that he hath not receiued He then that giueth any manner thing to a poore man giueth not of his owne but of those goods that he hath receiued of God Sir I. Cheek Or els ye shall haue no reward of your father which is in Heauen ¶ This word Reward is alwaies taken in the Scriptures for a frée recompence and therefore the schoolemen doe fondly set it to be aunswerable to a deseruing which they call merite Concerning this word Merces Reward there hath bene much strife The occasion of the Contention hath bene this Forasmuch as that thing which euery man shal receiue of God according to the measure of his good workes and godlinesse of this lyfe Christ doth call it Merces multa copiosa Therefore some haue gone about to proue that we by our good works otherwise called merites doe deserue Heauen and then if that be true as Saint Paule saith Christ died but in vaine For and if the benefite of iustification come by workes then no gramercie for the grace of God for the merites of Christ. To solute therefore this cauillation learned men doe grâ—unt that the quyethesse of conscience good name and good fame in this lyfe and lyfe euerlasting after this lyfe is called Merces not for because that our merites or good déeds in this life be able to deserue the ioyes of heauen For as Paule saith Non sunt condigne passionis c. Nor againe it is not called Merces because that the merits and good workes that we doe are but Gods giftes Qui operatur in nobis velle perficere but our receipt is called Merces reward albeit most meruailously surmouÌ„teth all our deseruings be they neuer so great To this ende and purpose to prouoke vs
reproued of all men then fornication it selfe False Prophets false Apostles and false Priests sprang vp which vnder a counterfait religion deceiued the people the most part of them vnder the honest name of chastitie commit whooredome adultery incest commonly and without punishment The Bishops Priests of this time how do they endeuour to kéepe either in heart or in hody the holynesse of chastitie without which no man shall sée God They are giuen ouer into a reprobate minde and doe those things that are not conuenient for it were shame to vtter what these Bishops do in secret Againe he saith absteining from the remedy of marriage afterward they flow ouer into all kinde of wickednesse Againe such notorious filthynesse of lecherie there is in manye partes of the world not onely in the inferiour Clarkes but also in Priests yea in the greatest Prelates which thing is horrible to be heard Bar. de conuers ad cleri chap. 19. in ope triperti li. 3. cha 7. Huldericus the Bishop of Augusta in Germany wrote sharply against Pope Nicholas in this wise I haue founde thy decrées touching the single lyfe of Priests to be voyde of discreation thou séest that many followers of thy counsell willing vnder a feined colour of continēt life rather to please man then God commit hainous actes in the end he concludeth thus by such discipline of discretion as you know best roote this Pharesaicall doctrine out of Gods folde I beléeue it were a good lawe and for the wealth and safety of soules that such as cannot liue chast may contract matrimonie For we learne by experience that of the law of continence or single lyfe the contrarie effect hath followed for as much as now a daies they liue not spiritually nor be cleane chast but with their great sinnes are defiled with vnlawfull copulation whereas with their owne wiues they should liue chastly Therefore the Church ought to doe as the skilfull Phisition vseth to doe who if he sée by experience that his medicine hurteth rather then doth good taketh it cleane away And would to God the same waye were taken with all positiue constitutions SINNE The definition of sinne SAint Augustine in his 2. booke De consensu Euangelistarum saith Sinne is the transgression of the law Ad simpliciatum li. 1. Sin is an inordinatenesse or peruersenesse of man that is a turning from the more excellent creator a turning to the inferiour creatures De fide contra Manichaeus cap. 8. he saith What is it else to sinne but to erre in the precepts of truth or in the truth it selfe Again Contra Faustū Manicheū li. 22. ca. 27. Sin is a déed a word or a wish against the law of God The same Augustine De duobus animabus contra Manichaeus ca. 11 saith Sin is a will to reteine or obteine the which iustice forbiddeth is not frée to absteine And in Retract li. 1. cap. 5. he saith That will is a motion of the minde with copulation either not to loose or else to obteine some one thing or other All which definitions as I do not vtterly reiect saith Bullinger so do I wish this to be considered thought of with the rest Sin is the naturall corruption of mankind the action which ariseth of it contrary to the law of God whose wrath that is both death sundry punishments it bringeth vpon vs. Bullinger fo 478. What sinne is Sin in the scripture is not called the outward work only committed by the body but all the whole busines whatsoeuer acompanieth moueth or stirreth vnto the outward déede and that whence the works spring as vnbeleefe pronenesse readinesse vnto the déede in the ground of the heart with all his powers affections and appetites wherwith we can but sin So that we say the a man thē sinneth when he is carried away headlong into sinne altogether as much as he is of that poison inclination corrupt nature wherein he was conceiued and borne for there is none outward sinne committed except a man be carried away altogether with life soule heart body lust minde therevnto The Scripture looketh singularly vnto the hart vnto the race originall fountaine of all sin which is vnbeléefe in the bottome of the heart for as faith onely iustifieth and bringeth the spirit and lust vnto outward good works euen so vnbeleefe onely damneth kéepeth out the spirit prouoketh the flesh stirreth vp lust vnto euil outward works as it fortuned to Adam Eue in Paradise Ge. 3. For this cause Christ calleth sin vnbeléefe and that notably in the. 16. of Iohn The spirit saith hée shall rebuke the world of sinne because they beléeue not in me Wherefore then before all good workes there must néeds hée fayth in the heart whence they spring And before all bad déeds and bad fruits there must néedes be vnbeléefe in y◠heart as in the roote fountaine pith and strength of all sinne which vnbeléefe is called the head of the Serpent and of the olde dragon which the womans seede Christ must tread vnder foote as it was promised to Adam Tindale in his Pro. to the Rom. How euery sinne is mortall That euery sinne is mortall in that it is sinne is euident by the words of God himselfe who can best iudge in this matter In the. 18. of Ezechiel verse 4. saieng thus The soule that sinneth shall dye héere is no exception or difference made of sinne but any sinne in that it is sinne is deadly as Saint Paule sayth Rom 6. 23. For the reward of sinne is death Héere also you see that Saint Paule maketh no difference of sinne but that Mors death is the reward of sinne generally without exception And Saint Iohn sayth Euerie one that committeth sinne the same also committeth iniquitie and sinne is iniquitie Heere also you see that Saint Iohn sayth making no difference of sinne that sinne in that it is sinne it is iniquitie without exception Christ sayth that out of the heart procéedeth euill thoughts murthers adulteryes c. And againe hée sayth That whosoeuer beholdeth an other mans wife to lust after her hath already committed adulterye with her in his heart And Saint Iohn following his maister lyke a good scholler saith thus Omnis qui odit c. Whosoeuer hateth his brother is a murtherer So it is euident by the sacred Scriptures that all sinnes without exception are mortall and deadly I. Gough The Doctours saieng in this matter There were also before Christ worthy men both Prophets and Priests but yet conceiued and borne in sin Neither were they frée from originall and actuall sinne And there was found in them all either ignoraunce or insufficiencie in which they going astray haue sinned and haue néeded the mercye of God By the which béeing taught and instructed haue giuen thanks to God haue cōfessed themselues to haue lacked much of the full measure of
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
What kind of figure it is 997 Sennacherib wherfore his sonnes slue him eod Sent. How this place is vnderstood eod Search why God is said to search 998. Commaunded of Christ to search the Scriptures eo Serpent What Serpent doth signifie 999 What it is to sucke yâ— serpents head eod Seruice what the true seruice of God is 1000. How it ought to be ministred in a known tongue eod Obiections aunswered eod Seaâ—e of God What yâ— seat of God is 1001 Sethtani What manner of heretikes they were eod Seauen How it is taken in Scripture eo What the 7. Angells doe signifie 1002. Seauentie interpreters Of their traÌ„st 1003 Seueâ—us Of his hereticall opinions 1004 Shadow eod Shame What shame is eod How and whereof shame came first eod Shape of God What it is to be in the shape of God 1005. Shaue How the woman taken in warre was shauen eod Wherefore Hanon shaued the beards of Dauids ambassadours eo Sheepfolde How there shall be one sheepfolde eod Shepheard The opening of these places eo The propertie of a good shepheard 1006 Of the restoring of good shepheards eo Of the outward gouernement of foolish shepheards eod Of the swoord that should come of the shepheards 1007. Of foure kinde of shepheards eo Shew bread Wherefore it was called so eo Obiections aunswered eod How the Lords death is sheweÌ„d 1008. Shooe What Gods shooe is eod Short life How it is not a generall rule of Gods iudgement eod Sicera What kinde of drinke it was 1009 Sicle What a Sicle is eod Sichem What is meant by the diuiding of Sichem 1010. Siggaion What it is 1012. Signe What a signe is eo How it is not both the signe the thing signified 1013. Silence What is meant by the word silence eod Siloh What Siloh is 1014. The meaning of the place eod Of the soft running waters of Siloh eo How that by Siloh Christ is meant eod Of the towre of Siloh 1015. Siluer What it is to tourne siluer into drosse eod What a siluerling is eod Simon Magus Of his opinions and ende eodem Of Simon Chananeus the Apostle 1016 Simple Who are simple eod Sinagogue What a Sinagogue is 1017. Singing The meaning of the places eod When it was brought into the Church 1018. The iudgment of the learned concerning singing eod When plaine song prickesong and Descant were brought into the Church 1020. Single life What the fruits thereof are among the Priests eod Sinne. The definition of sinne 1022. What sinne is eod How euerie sinne is mortall 1023. The Doctours saiengs in that matter 1024. How God ordeined sinne and yet is not the author thereof 1025. The cause of sinne is not to be layed to God eod How all sinne is both deadly and veniall eod How it is not of Gods creation in man 1026. How it entered into the world eod How Christ is called sinne eo How no man can pardon sin but Christ. 1027. To sinne against the holy Ghost what it is eod Wherfore the holy Ghost will rebuke the world of sinne 1028. Of sinne vnto death how it is declared 1029. How our sinne is made Christs sin 1031. How sinne is forgiuen in Baptime eod Sin offering what was ment therby eo Solde vnder sinne eod Sion What Sion is 1032. What the daughters of Sion signifieth eod Sir How men of countenance may be called Sir eod Sirtes What the Sirtes were eod Sister how Abraham made his wife to say she was his sister 1033. Sit. what it is to sit in the temple of God eod What it is to sit on the right haÌ„d of God eo What it is to sit in the dust eod Why they sat not at the eating of passeouer 1034. Sixe What it is to deliuer out of six c. eo What time of the day the sixt houre was 1035. Sleepe Now sleepe is taken in Scrip eod What Dauid meant by this sleepe 1036. The meaning of the place eod How God is said to sleepe eod Slime What slime is 1037. Smirna What Smirna was eod Snare What the snare signifieth eod The meaning of tâ—e place eod Snow Of the ingendering of snow 1038. Solde What it is to be sold vnder sinne eo Sonne of man what is meant by the sonne of man eod How the sonne is punished for the Fathers fault 1039. Sonne of God How Christ is proued so to be 1040. Of his deliuering vp his kingdome eod How he is equall to his father 1041. Who are the sonnes of God eod How we are borne the sonnes of God 1042. Sophist what a Sophist was and what now 1043. Sorrow Of godly sorrow worldly sorrow eod How Christ ouercame the sorrowes of death 1044. Souldier what the profession of a souldier is eod The meaning of the place eo Soule The diuerse taking of the word 1045. How Christs soule was heauie 1046. Of Christs soule descending into hell eo Wherein the soule of man and beast doe differ eod Of the apparition of soules eod Of soules departed 1048 The meaning of the place eod How Satan hath no part of the soule of the godly 1049. How the soules departed know nothing what c. eod Sound How Caluine vseth this worde Sound 1050. Sowe what it is to sow in the flesh 1051. Spittle How Christ made clay with his spittle eod Spiders web What it is to weaue the Spiders web 1052. Spirit how the word spirit is vnderstood eodem How the spirit of God maketh intercession for vs. eod Who is of the spirit of truth and who is not eod Of yâ— spirit that Christ promised to send 1053. Why the holy Ghost is called the spirit of truth eod Of the spirit of southsaieng eod Of the spirits of the Prophets eod Of the spirits in prison eod How to serue God in spirit 1054. Spirituall who they be that be spiritual eo Of the spirituall house 1055. Of the spirituall eating of Christs body eod Spitting What is meant by spitting in hir face eod Sprinkling What is meant by the sprinkling of bloud 1056. Staffe What it is to goe with a staffe eod What the staffe of Gods mouth signifieth eod What the staffe of bread signifieth eod Stained clothes eod Starre What the starre was that appered to the Magies eod How the moone and starres are vncleâ—â— in Gods sight 1957. Of the seauen starres called Pleiades eo How the good instructors shall shine as starres eod How starres presage nothing eod Steward Of the vniust steward eod Stoikes What they were 1058 What certeine of their opinions were eo Stone Of the stone that Iosua pitched vp eodem Of the stumbling stone and who shall stumble thereat 1059. What stones in this place signifieth eod Of the stone cut out of the mountaine eo Who is the corner stone 1060. Who is the stone full of eyes eod Straite gate What it doth signifie eod Subiection Of Christs subiection to his father eod Sucoth 1061. Superstition What it is and how it is defined eod
true would fulfill his promise vnto them and heartilie longed for this seede and so did both eat his bodie drinke his bloud Acknowledging with infinit thankes that Christ should for their sins take the perfect nature of manhood vpon him also suffer the death This promise was giuen to Adam and saued as manie as did beléeue and were thankfull to God for his kindnesse I. Frith fol. 109. Of the first Adam earthlie and the second heauenlie The first man was of earth earthlie and the second man the Lord himself from heauen ¶ As concerning Adam it hath no darknes in it at all It is knowne how he is of the earth is called earthlie But where as Christ the second Adam is said to bée from heuen that is peruerted by heretiks The true meaning of it is that Christ Adam are alledged by the Apostle as the two heads in mankind to this intent that he might expresse by them the condition of our mortalitie and glorification As manie as be of Adam be earthlie and bearing the Image of their parent subiect vnto death and corruption And this all we be vniuersallie On the other side the elect which be borne not of bloud nor of the will of the flesh nor of the will of man but of God they be called héere heauenlie albeit in flesh they be of Adam and of them it is reported that they shall be such in the resurrection as the heauenlie Christ is also If the Valâ—ntinians and the Euthichians doe gather of this the one sort that the flesh of Christ commeth not of our flesh the other sort that it did not holde the true nature of man it followeth that the flesh of the elect persons also is of the verie same condition For the Apostle saith héere not onelie that the second man Christ is of heauen heauenlie but he addeth that also manifestlie saieng And such as is the heauenlie such be they also that be heauenlie And because you shall not referre it to Angels in knitting vp the matter he doth conclude Therfore like as we haue borne the image of the earthlie so we shall beare also the image of the heauenlie Wherfore it appeareth that the Apostle doth attribute this vnto the faithfull bicause they do expresse in them both the Images of Adam of Christ one of corruption mortalitie the other of incorruption and immortalitie So that in the former they do expresse the earthlie Adam in that they do die be corrupted In the latter they do expresse the heauenlie Adam that is Christ when they shall rise in the end of the world to glorifieng immortalitie and incorruption This is the true right meaning of the Apostle which cannot stand vnlesse we do graunt that the flesh of Christ was taken of our flesh without sinne carried into heauen to the glorie of immortalitie through the coniunction of the word and the power of God Otherwise we can haue no hope that after the Image of the earthlie man we shall be like vnto the heauenlie Musculus fol. 138. How Adam was not deceiued but Eue. And Adam was not deceiued but the woman ¶ The woman was first deceiued and so became the instrument of Sathan to deceiue the man And though therefore God punish them with subiection and paine in their trauaile yet if they be faithfull and godlie in their vocation they shall be saued Geneua How the sect of the Adamites sprang vp The Adamites were a sect of heretikes which tooke their beginning of a Pickard who came into the land of Boheme and said that he was the sonne of God and named himselfe Adam And he commaunded all men and women to goe naked that whosoeuer desired to companie carnallie with anie woman should take her by the hand and bring her to him and saie hée feruentlie desired her companie and then would Adam saie Go together and increase and multiplie This heresie was begun in the yeare of our Lord. 1412. in the time of Sigismonde the Emperour And men suppose that it endureth yet not onelie in Bohemia but in other places also ADDE What it is to Adde or take awaie from the word of God TO Adde or take awaie from the word of God is this To thinke otherwise or teach otherwise of God then he hath in his word reueled They ta kt from the word that beléeue lesse then in his word is expressed Those adde to the word first which teach or decrée anie thing either in matters of faith or ceremonies contrarie to the word Secondlie such as make anie religion or opinion of merits in anie thing that they themselues haue inuented beside the word of God Last of all they doe adde to the word which forbid that for a thing of it selfe vnlawfull which Gods word doth not forbid and to make that sinne which Gods word doth not make sinne If anie man shall adde vnto these things c. ¶ The effect is that men must neither put anie thing to nor take anie thing awaie from the Scripture â— according as it is said in an other place All the saiengs of God are as it were cleansed with fire they are a shield to them that trust in them put not anie thing to the words thereof least he perchance do reproue thée and thou be found a liar Pro. 30. 5. 6. Marl. vpon the Apoc. fol. 317. They saith Gasper Megander be said to adde to the Scripture which counterfeit it and marre it and make a cloke of it for their leasings and errours of which sort be the heretikes and deceiuers c. Marl. vpon the Apoc. fol. 317. ADOPTION How the Lawiers define adoption THE Lawiers as it is had in the institutions define Adoption to be a legitimate an imitating nature found out for their solace and comfort which haue no children Further they make a distinction betwéene Adoption and Arrogation For Arrogation they saie is when he which is his owne man and at libertie is receiued in stéede of a sonne But Adoption is when hee which is receiued is vnder an other mans power Howbeit the lawes forbid that the elder should be adopted of the younger for it séemeth a thing monstrous that the sonne should erréed the father in yeares And therefore Cicero oftentimes vehementlie inueigheth against that Adoption of Clodius Now God adopteth vnto himselfe his elect not for that he had not an other sonne for he had his onlie begotten sonne Christ in whom he was well pleased but for that in all the nature of man he had yet no children for through Adam we were all made strangers vnto him Wherefore God for this cause sent his naturall and legitimate sonne into the world that by him he might adopt vnto himselfe manie children out of our kinde c. Pet. Mar. fol. 205. We haue receiued the spirit of Adoption saith S. Paule ¶ Adoption is the inheritance promised by grace Tindale ¶ So he meaneth the holie Ghost of
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.
that Christ was borne of the virgin Mary saieng he was gotten of the séede of Ioseph Also that his bodie suffered and that his soule onelie was receiued into heauen He liued about the yere of our Lord. 142. CARREN OR CARKAS ¶ Looke Eagles CASTOR AND POLLVX What these two were and how they were worshipped Whose badge was Castor and Pollux ¶ These in olde time were estéemed as Gods which if they appeared both together were counted fauourable and luckie to mariners and such as trauailed the Seas If one after another or but one alone vnfortunate and cruell The owner of the ship caried the badge of them not without great confidence therein that these two Gods would prosper his voiage because he honoured them with the carieng thereof Tindale ¶ Those the Panims fained to be Iupiters children and Gods of the Sea Geneua ¶ So they vsed to decke the fore-part of their ships wherevpon the ships were called by such names Beza CAVE OR DENNE What difference is betweene a caue and a denne MAde them dennes in the mountaines and caues raelits to auoid the miseries made them caues For so doth this Hebrue word Manaharoth signifie denies It is in Hebrue writeten Mearoth But what difference there is betwéen these two words as much as I can gather by the Hebrâ—es I will declare Those first places were in bankes of hills and were so called because from the vpper parts they had certaine chinkes and holes which were like windowes so that through them they had light sufficient within And yâ— same places were verie hansome for men to dwell in theÌ„ R. Leui. saith yâ— through those holes and cliftes which were like windowes spies when they saw the Madianites comming did vse either by kindeling of fires or by some other token to giue knowledge vnto the Hebrues whereby they might gather their stuffe fruits and cattels into the dennes and lead them awaie from the enimies which were comming by For dennes were not in mountaines but places vnder the earth in the fields being darke and without light wherein men did not dwell but they might after a sorte hide their things and goods But Caues in Latine are called Specus a speciendo which is to behold and looke vpon because out of them as out of high places they which were ther vsed to looke through c. Pet. Mar. vpon Iudic. fol. 112. CAVSE What the cause of vnbeliefe is and also of faith Obiection What is the cause that the one sort through vnbeliefe do reiect the Gospell when it is offered them that the other receiue it by faith Aunswere It is not to be meruailed at when men by their vnbeliefe and vnkindnesse reiect the Gospell but it is meruaile that some are found that doe receiue it by faith For that all men being corrupted with sin is of such peruerse nature wickednes that they cannot nor will not beleeue in God nor follow his word And though that manie of contrarie nature be found which not onelie receiue by faith the word of God Iesus Christ our Lord but are also readie to laie downe their life to adandon the same for the confession of their faith vnderstand they are not such of nature but by the grace of God by the which they are renued transformed into a new nature are new creatures For it is not flesh and bloud that hath reuealed it to them but the heauenlie father Pet. Viret How the cause of sinne is not to be laid vnto God God compelleth no man to sinne but euerie man willinglie sinneth wherefore the cause of sinne is not to be laied in him Pet. Mar. vpon ludic fol. 163. How the successe maketh not the cause either good or bad If the successe be euill the cause is not therfore straight way euill Neither if the successe be good is yâ— cause therfore straight way good Nabuchodonozer destroied Iewrie and led away the Nations that were adioining captiues into Babilon yet was not his cause therefore good Gods cause indéede was iust for he would by that meanes take vengeance of a rebellious people But Nabuchodonozer thought nothing els but to exercise his tyrannie Ioseph because he would auoid adulterie was cast into prison and yet was not his cause therefore euer a whit the worse Dauid was reiected of Absalom yet was not Absaloms cause therefore any whit the better In our time Princes that are Protestants haue had euill successe in warre yet is therefore not yâ— cause of the Gospell to be thought yâ— worse The Beniamites now got the victorie more then once or twice in a cause most wicked The holie Martyrs in our time are most miserarablie slaine of Tyrants that with most cruell kinde of torments and yet we nothing doubt but their cause is most excellent England had of late as touching the word of God truth a Church most rightlie instituted which was afterward miseblie disiected and seperated neither followed it thereby that the cause of Religion was euill But now thankes be giuen vnto God that hath restored it Pet. Mar. vpon Iudic. fol. 271. ¶ Looke Sinne. CENCHREA How Paule vesd himselfe at Cenchrea what Cenchrea as ANd he shore his head in Cenchrea ¶ Cenchrea is an hauen at Cormth where Paule taking ship did sheare his head according to his vowe For according to the Lawe of Moses they that vowed themselues to God were commanded to suffer their haire to growe as long as they would continue Nazarites and afterward to sheare it to burne it This did Paule not forgetting what he had before decréed with yâ— Apostles touching the abolishing of yâ— law But lest the Iewes which beleeued shuld be offended he fained himselfe a Iew to win yâ— Iewes Tindale CERDON Of the wicked opinions of this man HE taught that Christ was neuer borne of a woman that he had no flesh nor suffered anie passion but séemed onely to suffer He affirmed that God which is declared in the Lawes Prophets to be God was not the father of our Sauiour Christ forsomuch as he was knowen the other vnknowen The one was iust the other was good It was his doctrine also that some creatures of themselues were euill that they were not made of the God that was the chiefe goodnesse but of another God of all naughtinesse whom he called the chiefe or principall mischiefe He was about the yeare of our Lord. 144. Eliotâ— Eusebius li. 4. cap. 10 11. CEREMONIES What Paule meaneth by Ceremonies ¶ Looke Rudiments When Ceremonies maie be retained when not SO long as it maie be vnderstood of all people what is ment by them and so long as they serue the people preach one thing or other they hurt not greatlie Although the free seruant of Christ ought not to be brought violentlie into subiection vnder bondage of mens traditions As S. Augustine complaineth in his daies how that the condition and state of the
seconde Chapter to the Hebrewes doth alleadge this vearse of the Prophet to this purpose and intent to proue that Christ tooke the same nature of man vpon him that we haue This is a verie truth that I doe now teach saith Saint Paule Qui sanctificat qui sanctificabitur ex vno omnes that is both he that sanctifieth and they that are sanctified are all of one Christus sanctificat purgat abluat emundat nos nos vero mortales sanctificamor illum per Christum And this Christ which by the morites of his bitter passion doth sanctifie vs and wée which are sanctified be all of one what is that to saie we come all of Adam concerning the nature and vertue of flesh and bloud Christ came of Adam as well as we and that is the cause why S. Luke describeth the pedegrâ—e of Christ after the flesh he beginneth at Ioseph qui putabat illius pater which Ioseph saith Saint Luke was thought to be Christs Father This Ioseph was the sonne of Hely Hely was the sonne of Mathat which was the sanne of Leâ—â— And so he descendeth in order vntill he come to Adam signifieng thereby that Christ concerning yâ— flesh came of Adam as wel as we And that is the thing which S. Paul saith Qui sanctificat et qui saÌ„ctificatur ex vno omnes so they yâ— sanctifie they yâ— be sanctified by Christ come all of one nempe Adamo that is to wit of Adam Propter quam causam Christus non confidetur vocare nos Fratics For the which cause Christ is not ashamed saith S. Paule notwithstanding we be sinners to call vs his brethren according as it is written Narrabo nomen tuum fratribus meis I will set out spread thy name among my bretheren not bretheren only by affection as when Christ saith Mater mea fratres mei hij sunt qui verbum Dei audiunt faciunt but my bretheren because they be made of the same kinde of flesh and bloud that I am my bretheren because they come of Adam as I doe Ric. Turnar ¶ We cannot haue God to be our father vnlesse we acknowledge Christ to be our brother c. Saint Ambrose saith Hée is our Mouth by the which wée speake to the Father our Eie by the which wée sée the Father our right hande by which wée offer vs vnto the Father The lieng of Christ in the Stall expounded Chrisostome saith As Christ was in the Stall so is he now vpon the Altar And as he was sometimes in the womans armes so is he now in the Priests hands ¶ Erue it is that Christ was there Christ is héere but not in one or like manner of being For he was in the stall by bodilie presence vpon the holie Table he is by waie of a Sacrament The woman in hir armes helde him reallie the Priest in his hands holdeth him in a mysterie So saith Saint Paule Christ dwelleth in our hearts and no doubt the same Christ that laie in the Stall It is one and the same Christ but the difference standdeth in the manner of his beeing there For in the stall he laie by presence of his bodie in our hearts he heth by presence of faith Chrisostome saith that Christ heth vpon the Altar as the Seraphins with their tonges touch our lips with the coales of the Altar in heauen which is an Hiperboricall loquution of which Chrisostome is full Bradford in the booke of Martirs How Christ is called the Rocke ¶ Looke Rocke What it is to put on Christ according to the Gospell The putting on of Christ according to the Gospell consisteth not in Imitation but in a new Birth and a new Creation That is to saie in putting on of Christs innorenâ—ie his righteousnesse his wisedome his power his saâ—ing health his life and his spirit We are clothed with the leather coate of Adam which is a 〈…〉 garment and a garment of Sinne that is to saie We are all subiect to Sinne all solde vnder Sinne. There is in vs horible blindnesse ignoraunce contempt and hatred of God moreouer euill concupiscense vncleannesse couetousnesse c. This garment that is to saie this corrupt and sinfull nature we receiued from Adam which Saint Paule is wont to call the olde man This olde man must wée put off with all his workes Ephe. 4. 22. That of the Children of Adam wée maie bée made the Children of GOD. This is not done by chaunging of a garment or by anie lawes or workes but by a new birth by the renuing of the inward man which is done in Baptime as Paule saith All ye that are baptised haue put on Christ. Also according to his mercie hath he saued vs by the washing of the newe birth and the renuing of the holie Ghost Tit. 3 5. Besides that they which are baptised are regenerate renued by the holie Ghost to a heauenly righteousnesse and to eternall life there riseth in them also a new light and a new flame there rise in them new and holie affections as the feare of God true faith assured hope c. There beginneth also in them a new will And this is to put on Christ according to the Gospell Luther vpon the Gal. fol. 167. How Christ first loued vs and not we him Who loued me and gaue himselfe for me ¶ Paule saith héere that first he began and not we He euen he saith Paule loued me and gaue himselfe for me as if he had said he found in me no good will or right vnderstanding but this good Lord had mercie vpon me He sawe me to be nothing els but wicked going astraie contemning God and flieng from him more and more yea rebelling against God taken led and caried awaie captiue of the Diuell Thus of his méere mercie preuenting my reason my will and my vnderstanding he loued me so loued me that he gaue himselfe for me to the ende that I might be free from the Law Sin the Diuell and Death c. Luther vpon the Gal. fol. 82. How Christs corporall presence is hurtfull I tell you truth it is expedient for you that I goe awaie ¶ The corporall presence of Christ is hurtfull vnto men and that through their owne fault For why they are too much addicted vnto it Therefore his flesh must be taken awaie from vs that we maie waxe and increase in the spirite therefore they are farre out of the waie that dreame in the mysticall bread and wine a bodilie presence Sir I. Cheeke ¶ The absence of Christ according to the flesh is profitable to the Church that we maie wholie depend vpon the spirituall power Camerarius How Christ is God by these prooues following First almightie God said let vs make man in our owne Image and after our likenesse Which words no doubt doe signifie vnto vs the Triplicitie of the persons in the Godhead which are thrée distinct in name
parcels of one selfe same church of which the one is alreadie gone to that dwelling of heauen the other doth follow euerie daie vntil that at the last in the end of the world they shall bee both ioyned together liue euerlastinglie in blisse with Christ our Sauiour Musculus fol. 255. Who is the true head of the true church And he hath made subiect saith the Apostle all things vnder his féete he speaketh of Christ and he hath giuen him to be the head ouer all things to that church which is his bodie the accomplishment of him which fulfilleth all things in all men Againe But let vs saith he follow the turth in loue and in all things grow in him which is the head that is to saie Christ in whome if the whole bodie be ioined and compact together in euerie ioint of aide and reliefe according to the working of euerie part in his proportion it maketh vp the increase of the bodie to the building vp of it selfe by charitie Againe You wiues be subiect vnto your own husbands as to the Lord. For the husband is the wiues head euen as Christ is also the head of the congregation and the same which ministreth saluation to the bodie And in an other place All thinges were created by him and for him and he is before all thinges by him all things haue their béeing and the first begotten of the dead that he might haue the preheminence How the church is vnspot'ed Albeit that Paule doe call the spouse of Christ vnspotted and not beraied with anie wrinkles or moules Yet doth it not followe that the faithfull sinne not as the vnskilfull Anabaptists chatter For then had Iohn bene a liar in writing If we saie we haue no sinne we deceiue our selues and the truth is not in vs. 1. Iohn 1. 8. And where as the same Iohn saith He that is of God sinneth not neither can sinne Iohn 3. 9. And whereas Saint Paule telleth vs that Christs Church is vnblameable The cause is this that although the godlie and the faithfull be sinners and do dailie offend yet notwithstanding their peace maker and bridegrome Iesus Christ laieth not their sinnes to their charge by reason of their wedding garment that is to saie of their beliefe in him Wherefore those that by this and such other like places doe gather with the Pelageans to proue the perfectnes of the church in this life they maie bée disproued without anie trouble c. Marl. vpon the Apoc. fol. 293. How the Church receiued not her first preaching of the Gospell from Rome Eusebius fol. 28. saith that Saint Marke the Euangelist first erected congregations and taught the Gospell at Alexandria Nicephorus saith that S. Marke went preaching ouer all Aegypt Libia and Sireni and Pentapolis the whole countrie of Barbarie in the time of the Emperour Tiberius which was at the least sixe yeares before Peter came to Rome Therefore it cannot be true that the Church receiued from Rome the first preaching of the Gospell How the Church is hidden In Helias time the Church was not knowne vnto men but vnto God onelie for else Helias would not haue said that he ws left alone And this is plaine inough by that which the text hath namelie that God saith Reliqui mihi I haue reserued to me 7000. Marke that he saith God hath reserued to himselfe to his owne knowledge as I doubt not but an hundred yeares agoe God had his 7000. in his proper places though men knew not thereof Bradford It is it saith S. Austen that is sometime darkned and couered with multitude of offences as with a Cloude Sometime in calmenesse of time appeareth quiet frée Somtime is hidden and troubled with waues of tribulations and temtations He bringeth foorth examples that oftentimes the strongest pillers either valiantlie suffered banishment for the faith or were hidden in the world Caluin in his insti 4. li. Chap. 2. Sect. 3. Obiection Where was your church in such and such yeares Aunswere I answere out of my Créede thus I beléeue that there hath bene is and shall be an holie catholike Church My senses cannot shew it and therefore I beléeue it It is not necessarie that we shall from time to time sée the church But we ought to beléeue from time to time that there is an holie church Scripture saith Thou art verilie a hidden God So the church is oftentimes hidden The husband of an hidden condition and the spouse of an hidden condition Christ was in the middest of them and they knew it not The church was in the middest of them and they knew it not c. How the Church is not aboue the word of God Obiection How can a man come to the knowledge of the word of God but as they be taught by the Church Aunswere The Church by premonstration declareth what is the word of God Ergo is the Church aboue the word of God This argument is not good No more then if you would say Iohn Baptist doth shew Christs coÌ„ming to the people Ergo Iohn Baptist is aboue Christ. Or as if I should shew the king to one who knew him not and tell him this is he by and by you shoulde say that I was aboue the king Hemmyng How the Church hath no authoritie to reforme the Scriptures The Scriptures of God hath authoritie to reforme the church but the church hath no authoritie to reforme the Scripture Christ reformed the errours of the church in his time by the Scriptures saieng vnto the Scribes Pharesies Scripâ—â—m est S. Paule reformed the Corinthians in his time foâ—â—â— vsing the holie communion by yâ— scriptures saieng I 〈…〉 you that thing that I receiued of the Lord Iewel against 〈…〉 How the authoritie of the church moued Saint Austen to beleeue in Christ. I would giue no credence saith S. Austen vnto the gospell if the authoritie of the catholike church did not moue me ¶ Gerson the chauncellour of Paris a right excellent famous man in his time doth in his second booke De vita spirituali like a discrete profound learned clarke saie that Saint Austen in this place taketh the Church for the primitiue congregation of those faithfull christen men that heard and sawe Christ and were his record bearers For when ther crept out diuerse sundrie Gospels in the church while the Apostles and Disciples of Christ were yet liuing they that had séene Christ himselfe and had heard his Apostles could testifie which were right and true and which were not Saint Austen before he was conuerted was an heathen man and a Philosopher full of worldlie wisdome vnto whom the preaching of Christ is foolishnesse saith S. Paule 1. Cor. 1. 18. And he disputed with blinde reasons of worldlie wisdome against the christen Neuerthelesse the earnest liuing of the christians according to their doctrine and the constant suffering of persecution and aduersitie for their doctrine sake moued him and
when his Father was dead he laboured by the helpe of his kinred by his mothers side to be made king And to the end he might atteine vnto the crowne he slew 69. of his owne naturall brethren Nowe marke Gedeon was a iust and a godlie man high in Gods fauour he therefore would not and againe hauing so manie wiues of his owne he néeded not to haue kept Droma which is called his concubine as a priuie whoore Therefore it must be taken that Concubina is not taken In malem partem for an harlot and an whoore but euerie woman which is Serua aut ancilla a libero homine ducta in vxorem concubina dicitur For ye shall vnderstande that in the olde time bond men and bond women were counted so vile that they were neither taken nor vsed as men and women be but bought and solde as a bullocke or an horse is And if it so happened y◠a bond man a bond woman did marrie together it was not counted nor called matrimonie but Contubernium a companie kéeping as an horse and a mare as a bull a cow doth yet such companie kéeping if it were betwéene a man and a woman not prohibited by the law of God it were before him good and lawfull matrimonie but by the ciuil lawe of men it were no matrimonie because that the children begotten betwéene such a Father and such a mother were not in their power nor at the commaūdement of their parents but at their Lords commaundement And if they and their parents did get anie goods the children should not inherit but the Lord. And moreouer if a frée man did marrie a bond woman this lawfull wife should not be named a wife but a concubine and her children should not inherit their Fathers landes but onelie receiue such moueable goods as their Father would giue them by his Testament And after that sort did Abraham deale with the sonnes of Agar and Kethura which were no whoores but his lawfull wiues Neuerthelesse because they were bond women before he married them therfore they were called his concubines So likwise Salomon had 700. wiues that is 700. Quéenes which were frée women borne and. 300 concubines which were also his lawful wiues but because they were not frée women borne therefore they are called concubines R. T. The difference betweene a wife and a concubine Tooke to wife a concubine of Bethleem Iuda ¶ This difference was betwéene the wife and the concubine that the wife was taken with certeine solemnities of marriage and her children did inherit The concubine had no solemnities in marriage neither did her children inherite but a portion of goods or moneie was giuen vnto them The Bible note And his concubine called Reumah◠¶ Concubine is oftentimes taken in the good part for those women which were inferiour to the wiues Geneua CONCVPISCENCE What concupiscence is COncupiscence is that euil inclination and nature which we haue of the olde man which draweth vs to euill as GOD saith in Genesis The imagination of mans heart is euill from his youth Concupiscence is a motion or affection of the minde which of our corrupt nature doth lust against God and his lawe and stirreth vs vp to wickednesse although the consent or déede it selfe doth not presently followe vpon our conceit For if the déed doe followe the lust then doth the sinne increase by steps and degrées Bullinger fol. 325. How concupiscence is sinne Against concupiscence of the flesh Saint Paule is forced to mourne and crie out on this wise I sée an other lawe in my members fighting against the lawe of my minde and leading mée prisoner vnto the lawe of sinne And againe O wretched man that I am who shall deliuer me from this bodie of death Saint Ambrose saith Non inuenitur in vllo homine c. There is not found in anie man such concord betwéene the flesh and the spirit but that the lawe of concupiscence which is planted in the members fighting against the lawe of the minde And for that cause the words of Saint Iohn the Apostle are taken as spoken in the person of all Saints If we saie we haue no sinne we deceiue our selues and the truth is not in vs. Saint Austen saith also Concupiscencia carnis c. The concupiscence of the flesh against which the good spirit lusteth is both sinne and the paine of sinne and the cause of sinne Againe he saith◠Quamdiu viuis c. As long as thou liuest there must néeds be sinne in thy members One of the Popes principall doctors writeth thus Augustinus tradet hanc ipsam concupisentiam c. S. Augustine teacheth vs that this same concupiscence planted in our bodie in them y◠be not regenerate by baptime verilie in plaine manner of speach is sinne and that the same concupiscence is forgiuen in baptime but is not vtterly taken awaie Against Saint Paule and these holy Fathers S. Ambrose and Augustine the late Counsell of Trident hath decréed thus Hanc concupiscentiam quam Apostolus c. The concupiscēce which the Apostle Saint Paule sometime calleth sinne this holie counsell declareth that the catholike church neuer vnderderstood it to be called sinne for that it is so indéede and in proper name of speach in them that be baptised but because it is of sinne and inclineth vs to sinne And if anie man thinke the contrarie accursed be he So that by this degrée S. Ambrose S. Austen and other holie fathers that haue written the same are all accursed Iewel fol. 217. and. 218. CONFESSION When confession first began LOthernus Leuita a Doctor of Paris béeing once made Bishop of Rome and named Innocent the third he called together at Rome a generall counsell called Lateranense in which he made a lawe which Gregorie the ninth reciteth in his decretall of penance remission li. 5. chap. 12. almost in these verie words Let euerie person of either sexe after they are come to yeares of discretion faithfullie confesse alone at least once in a yeare their sins vnto their owne proper Priest and do their endeuour with their owne strength to doe the penance that is enioyned them receiuing reuerently at Easter at the least the Sacrament of the Eucharist vnlesse peraduenture by y◠counsel of their owne Priest for some resonable cause they thinke it good for a time to absteine from receiuing it otherwise in this life let them be prohibited to enter into the church when they are dead◠to be buried in christen buriall Of confession to God And against auricular confession Delictum meum cognitum◠bi iniusticiā meam non abscondi c. I haue reknowledged my sinnes vnto thée and mine vnrighteousnesse is not his ¶ S. Austen vpon this place hath a verie prétie saieng Marke saith S. Austen Quando homo detegit Deus tegitesi homo agnoscit Deus igno scit Whensoeuer man discloseth his sinnes then God doth close and
shut it vp If man doe confesse his sinne God doth forgiue his sinnes Manie men by this place of the Prophets haue gone about to stablish secret confession which some doe call auricular confession where the Prophet by his owne expressed words do declare that he speaketh héere of the confession that a sorrowfull sinner maketh to God saieng Delictum meum cognitum tibi feci O Lord to thée haue I declared my sinne and thou hast forgiuen it me This confession as S. Hilarie saith is nothing els but a continuall calling to remembraunce of our sinnes with a true repentant heart for the same That man or woman doth onely confesse themselues vnto God which in his heart in his spirit béeing pricked and afflicted doth vtterly detest and abhorre his olde filthie life defieth dâ—nieth himselfe hateth his owne dooings and doth wholie consecrate himselfe both bodie and soule vnto God doth care for nothing but to fashion his life vnto the will and pleasure of God who so hath not this minde this spirit and this purpose when he confesseth him vnto God he is but a mocker of God Ric. Turnar If we doeconsesse our sinnes he is faithfull iust to forgiue vs our sinnes c. ¶ S. Austen doth expound this If thou tell not God what thou art God doth condemne that which he shall finde in thée wilt thou not yâ— he shall condemne thée condemne thou thy selfe Wilt thou haue him pardon thée acknowledge thou thy self that thou maist saie vnto God Turne away thy face from my sinnes and saie also the words vnto him of the same Psalme for I doe acknowledge my wickednesse Thus saith Austen M. 218. What haue I to do with men saith Augustine to heare my confession as though they were able to heale my diseases They be a curious kinde of men that will séeke to knowe an other bodies life and be slowe to amend their owne Whie doe they séeke to heare of me what I am which will not heare of another man what they bée And how doe they know when they doe heare me tell of my selfe whether I doe saie true or no For no man doth knowe what is done within man but the spirit of man which is in man Thus saith Augustine Musculus fo 228. I saie not vnto thée that thou shouldest bewraie thy selfe abrode openlie neither yet accuse thy selfe before other but I will they obeie the Prophet which saith Shewe vnto the Lord thy waie that is the manner of thy liuing Therfore confesse thy sinnes before God confesse thy sinnes before the true Iudge with praier for the wrong that thou hast done not with thy tongue but with the memorie of thy conscience Chrisost. in his 3. Homi. vpon the. 12. to the Hebre. It is not now necessarie to confesse other béeing present which might heare our confessions Let the séeking out of thy sinnes be in thy thought let this iudgement be without the presence of anie bodie let onelie God sée the making of thy confession God which doth not vpbraide thée for thy sinnes and cast them in thy téeth but looseth them in thy confession Chrisost. in his ser. of conf and repen Beware thou tell anie man thy sinnes least he cast them in thy téeth reuile thée for them Neither doe thou confesse them vnto thy fellow seruant that he might tell thy faultes abroade but to him which is thy Lord and maister which also careth for thée to him that is kinde and gentle and thou shewest thy woundes vnto him that is a Phisition Chrisost. in his 4. ser. ad Lazarus I doe not call thée before men for to discouer thy sinnes vnfolde thine owne conscience before God shew thy woundes and stripes vnto the Lorde who is the Phisition and praie him to remedie it he it is which doth not checke and which gentlye healeth the poore sicke persons Chrisostome in the fift homili of the incomprehensible nature of God against the Anomians The Church of Rome doth commaund to confesse all our â—nnes not excepting anie Aunswere Dauid saith who can tell how oft he offendeth O cleanse thou me from my secret faults Psal. 19. 11. Peter powred foorth teares not praieng in voice I doe finde that he did wéepe and lament but I doe not finde what hée hath said I doe reade of his teares but I reade not of satisfaction Saint Ambrose of the repentaunce of S. Peter in his 46. Sermon Iesus Christ did heale him that had the leprosie and sayde vnto him Goe shew thy selfe vnto the Priest and offer that which Moses commaunded in the lawe for thy healing O thing neuer heard The Lord healed the disease yet neuerthelesse hée did send them to the lawe of Moses Wherefore did he so For none other cause but that the Iewes might not reproue him as a transgressour of the lawe Chrisostome in the 12. Homilie of the Cananite Blessed Rheuanus a man of great reading and singular iudgement writeth thus Tertulianus c. Tertulian of this priuie confession of sinnes saith nothing neither doe we reade that the same kinde of priuie confession in olde time was euer commaunded Bea. Rheua in argum li. Ter. de penit Erasmus saith thus Tempore Hieronimi c. It appeareth that in the time of Saint Hierome which was 400. yeares after Christ secret confession of sins was not yet ordeined which notwithstanding was afterward wholesomely profitably appointed by the church so yâ— it be well vsed as well by yâ— Priest as by the people But héerein certeine diuines not considering aduisedly what they saie are much deceiued for whatsoeuer the auncient fathers write of generall and open confession they wreast and drawe the same to this priuie and secret kinde which is farre of an other sort It is better said saith the Glose that confession was appointed by some tradition of the vniuersall church then by anie authoritie or commaundement of the new or olde Testament De poenit dist 5. in poeni in glossa Of three manner of confessions to men allowed by Gods word There maie be an open confession made vnto men as that was which S. Paule made vnto Timothie I thanke the Lord Christ Iesus O brother Timothie for that he hath made mée strong and hath now committed vnto me the office of Apostleship to bée a preacher of the Gospell which héeretofore haue bene a blasphemer of Christ a railer a persecuter of the Gospel a verie sturdie bloudie Tyrant against all them yâ— beléeued in him To this manner of confession maie bée reduced such godlie talke and godlie confession as sicke men haue oftentimes when they lie vppon their death bed Cantantes Cygnea cantionem Singing swéetlie as the prouerbe saith lyke Swannes and Signets which song albeit all their lyfe time it is most mournefull and vnpleasant to be heard yet against death almost contrarie to nature their song is most swéete and pleasant So oftentimes
because through his manifest temptations he maketh men sin by which death raigneth c. Deering Of euerlasting death He shall neuer sée death ¶ What els is the meaning of this which Christ saith he shall neuer sée death but because he sawe another death from yâ— which he came to deliuer vs. That is to saiâ— the second death euerlasting death death of hell fire the death of damnation with the Diuell and his Angells that is death indeede Therfore neuer to see death is nothing els but to haue euerlasting life So that we maie note and learne héere that faith is the waie to immortalitie and that Christians doe trulie liue and neuer die although in this world they bee more like to dead men then to liuing men to die in bodie by other men For the saieng of Christ héere is most true to the which also agreeth this place Euerie one which liueth and beleeuth in me shall neuer die Marl. vpon Iohn fol. 329. How this place following is vnderstood Some there be standing heere shall not tast of death til they shall sée the Sonne of man come in his kingdome ¶ The same is to be vnderstood of his glorious transfiguration as if he should saie there are some standing among you which shall not die till they haue seene me in the same glorie and maiestie that I shall come in at the last daie of Iudgement Sir I. Cheeke This was fulfilled in his Resurrection and was as an entrie into his kingdome and was also confirmed by sending the Holie Ghost whereby he wrought so great and sundrie miracles The meaning of this place following In death there is no remembraunce of thée ¶ His meaning is that if he shall by Gods grace be deliuered from death he wil be thankfull and mindfull of it And he bewaileth that this power shall be â—erefte him if he should be taken out of this world because he should be no more conuersant among men so set out the praise of God But héerevpon doe some wrongly vnskilfullie gather that the dend are void of all sense and that ther remaineth no perseuerance at all in them wheras in this place he intreateth of nothing els but of the mutuall praising of Gods grace wherein men exercise themselues while they be aliue For we knowe wée are placed on this earth to this purpose thâ—â— wee shoulde with one consent and one mouth praise GOD which thing is the ende for which wée liue Now â—hen although that death make an ende of such praisings yet doth it not followe that the faithfull soules which are loosened from their bodies are bereft of vnderstanding or touched with no affection to God ward Caluine vpon the 6. Psal. ¶ He lamenteth that occasion should be taken from him to praise God in the Congregation Geneua In what respect the children of God maie wish death O that God would begin to smite me that he would lette his hand goe and take me awaie ¶ True it is that Gods children maie well wish death howbeit to another ende and for another respect then Iob doth héere like as all of vs must with S. Paule desire to be let loose from the bondage of sinne wherein we be helde prisoners Saint Paule is not mooued there with anie temptation of his flesh but rather the desire that he hath to imploie himselfe in Gods seruice without let seemeth him to wish that he might passe out of the prison of his bodie Why so For so long as we be in this worlde we must be wrapped in manie miseries and we cease not to offend God being so weak as we be S. Paule is then sorie that he must liue so long in offending God and this kinde of desire is good and holie and procéedeth of the holie Ghost Cal. vpon Iob. fol. 108. Of foure manner of deaths Beside the mortall and eternall death bée other two the spirituall death and the temporall death which be not so well knowen nor so soone espied of the simple as the naturall and eternall death is The spirituall death is when the bodie is yet liuing the soule is dead as the Apostles proueth by the widdowes that liue at pleasure béeing aliue in bodie and yet dead in soule The temporall death is when the affections lusts of the bodie are so killed that the spirit maie liue wherof the Apostle speaketh Col. 3. exhorting vs to mortifie our earthlie members to kill all the strength of our corrupt nature that striue against the spirite For by obaieng our lustes at the first came death into the world as it appeareth by Eue when she eate of the forbidden fruit M. Luther How death is not to be feared Example of a Panim I finde that a learned Panim wrote that we should neither care for life by it selfe nor yet for death by it selfe Hée saith that we should care to liue well and to die well and let life and death passe without care for life is not good but to liue well is good If Panims haue this right consideration of life and death what shame is it for Christen men to care for death Seeing Christ whose wordes cannot but be true so vehementlie forbiddeth vs the same that Panims sawe by reason to be done c. Lupset DEBT How debtes ought to be required and how not ESaie the Prophet seemeth to account it in the Iewes a great fault to aske their debt saieng Et Omnes debitores repetitis Ye chalenge and charge all your debters ye call all debts back againe Whie is it not lawfull for a good christen man to cal for his debts Yea and if neede so require to sue for them by the lawe God forbid else otherwise there could no good order no pollicie no ciuilitie nor Common wealth endure If buyeng and selling keeping of contracts couenants were not lawfull then all things should be common then we should liue like lawlesse beasts wée needed no king no maigistrate But yée must vnderstand that in a case charitie will not suffer right to call for her debt The case shall bée this My brother my neighbour is burnt with fire is lamed of his limmes is robbed of his sight at one word is so oppressed with pouertie that he is not able to paie In this case charitie will commaunde iustice to giue place and not to aske her debt but rather to giue more of their owne The Iewes were so hard hearted that they spared not forgaue no debters were they neuer so poore nor so pitifull And therefore Esaie layeth it to their charge saieng Omnes debitores vestros repetitis Ye cal vpon al your debters as wel them that be in extreame néede and vnable to paie as they that be wealthie and able inough to paie Beside this the Iewes had a certeine ciuill lawe giuen vnto them by God vnto the which we now are not bound The lawe was this Euerie seauenth yeare thou shalt kéepe a frée yeare
his 〈…〉 mitie goodnesse wisdome and power Marl. vpon Iohn fol. 21. GLORIFIE What it is to glorifie God TO glorifie God is to attribute all glorie vnto him and to praise him with heart with mouth with confession and with behauiour Hemmyng How God is glorified in his sonne That the Father maie be glorified in the sonne ¶ The Father is glorified by the sonne when we knowledge and giue thankes that he gaue his sonne to vs to saue vs. Tindale GLOTTONIE What glottonie is NOt in glottonie ¶ By glottonie he meaneth feasts and bankets but not all kinde of feastes but as Ambrose sayth Prodigall feastes which are made either at the coâ—mon charge of euerie one of the guestes or which are made by courses by good fellowes and companions wherein men passe the boundes of all shame For euerie one of the guests thinketh that to be his feast And therefore he dareth both speake and doe whatsoeuer he thinketh good but hée which is bidden to an others table is commonlie brideled with some modestie and shamefastnesse not to presume to speake anie thing that is vncomelie And peraduenture Iob feared least the feast of his children were such manner of feasts and therefore he dailie sacrificed vnto God for them And what is wont to happen at such riotous feasts the head of Iohn Baptist declareth which was giuen to that wanton and dissolute maiden And howe greate the outragiousnesse of men was and especiallie of the elders amongest the Ethniks it maie héereby be knowne for that when they had well dronke they were wont hauing garlands on their heads and minstrels with them to go in banketting from place to place as wanton and young folke to speake and to doe what they lysted so that oftentimes they fell to vncleane acts and to contentions as Paule héere declareth Which thing the Poets haue cunninglie painted unto vs in the feasts of the Centaures and of the Lapothites Pet. Mar. vpon the Rom. fol. 434. GNOSTICI What maâ—â—er of heretikes they were THey were heretikes which with swelling pride that they knew all thinges so termed themselues Some call them Barborites for their beastlie lyfe Some write that they bâ—dded out of the Nicolaites Some other that they sprong out of Carpoerates Epiphanius saith that the Valentinians called themselues Gnostici All women amonge them are common Their sacrifices were too too beastlie as Epiphanius writeth They abhorred fasting saieng it was of the Diuell they said Christ was not born of Marie but reuealed by Marie that he tooke no flesh indéede but according to appearaunce Epiphan haere 26. ¶ They would saith M. Eliote on good Fridaie aboute the Sunne sette assemble men and younge women together not sparing daughter nor sistter after nine moneths passed they met againe in the same place And then they pluked the children newlie borne from their mothers and cutting them in péeces and receiuing their bloud in pottes and cuppes they burned the bodies into Ashes which they did mixe with the bloud and preserued it to put in their meates and drinkes They also affirme that neither the lawe of nature nor lawes made by men were good nor that the vertues were nothing GOD. How there is no God but one THere is none other true and liuing GOD but he that is knowne in Iesus Christ for whosoeuer doth not acknowledge him in Iesus Christ knoweth him not at all All other Gods that men doe call Gods are no Gods all but onlie by the imagination of men And therefore it is that Paule did write to the Ephesians yâ— the Pagans were without Gods For albeit manie by name and by fancie yet notwithstanding they had none indéede séeing they were ignorant of the true God Pet. Viret How God is the sauiour of all men It is in Timothie how God is called the sauiour of all men and especiallie of the faithfull In which wordes this word Thotes that is sauiour is to be taken not as though God giueth to all men saluationâ— but as it signifieth that he preserueth and defendeth all men from manie euills which otherwise the Diuell practiseth against them For so greate is his rage against mankinde that if he were not restrained he would destroie all things he wold suffer no coÌ„monwealth nor church but would bring to naught both goods and all things whatsoeuer pertaine to mans life Wherefore in such sort is God the sauiour of all men in that he driueth awaie so great euils from all men But as touching eternall saluation that is to be vnderstoode of the elect onelie And therefore it is added and especiallie of the faithful For forasmuch as they are predstinate they aboue all other attaine vnto this benefit c. Pet. Mar. vpon the Rom. fol. 307. Who they bee that are without God And were without God in this world ¶ They are without God which either beléeue not that there is a God or if they do beléeue yet doe they not beléeue to be such one as bée is And truelie as manie as are without the true liuing and eternall God it is well said that they are without God Sir I. Cheeke How God is Almightie Some doe thinke God to bée almightie because he can doe all things and then it should follow that he were not almightie For all things he cannot doe He cannot saue the vnfaythfull hée cannot restore virglnitie once violated saith Saint Thomas and also Hierome writing to Paule and Eustachinum He cannot sinne saith Dunce He cannot denie himselfe saith Saint Paule Now if these mens learning were allowed then might not God bee almightie because there is somewhat that he cannot doe But they that are accustomed with the Scripture doth knowe that he is called almightie not because hee can do all thinges but because ther is no superiour aboue him but yâ— he maie do all that hée will and all that his pleasure isto doe that may he bring to passe and no power is able to resist him But he hath no pleasure to make himselfe a lyar nor to make his Scripture false And yet notwithstanding he abideth almightie for he maie doe all things that he will I. Frith How God did forknowe the fall of Adam and yet was not the cause thereof A prudent Father doth foresée by some outward tokens that his sonne will one daie come to an euill ending Neither is he deceiued in his foresight for he is slaine béeing in adulterie But he is not slaine because his Father foresaw that he would be slaine but because he was an adulterer And therefore Saint Austen or whosoeuer it is that was the authour of the second booke De Gentium vocatione Chap. 4. speaking of the murther which Caine committed saith God verilâ—e did fore-knowe to what ende the furie of that madde man would come and yet because Gods foreknowledge could not be deceiued it doth not therevpon followe that necessitie of sinning did vrge the crime vpon him c. S. Austen de
accordinge as it is said in the Psalme Lord in thée is the fountaine of life and in thy light shal we be lightened Cal. vpon Iob. fol. 228. IMPATIENCIE What Impatiencie is IMpatiencie is not simply a griefe conceiued of the miâ—â—iking of our aduersities when we be weary of them but it is an excessiue hart-burning against them when we cannot submit our selues simply vnto God to dispose of vs at his pleasure Wherefore if our passions be so vnrulely as we cannot kéepe any measure in our aduersities then doth inpatiencie ouer master vs and if we haue no holde nor stay of our selues we must néedes conclude that we are no better then frantike folke against God yea and vtterly out of our wits c. Pet. Mar. vpon Iudic. fol. 314. According to the nature of contraries looke what good things be attributed to Patience the contrarie thereof may aright be ascribed vnto Impatiencie Patience is a vertue whereby all aduersities be borne for godlinesse and honestie sake Therefore Impatiencie is the vice wherby there is no aduersitie suffered for godlinesse and honestie sake Musculus fol. 528. IMPOSITION OF HANDS ¶ Looke Laieng on of hands IMPOSSIBILITIE AS it is impossible for a Camell or Cable that is a great rope of a ship remaining in the own quantitie to go through a néedles eye remaining in his owne straightnesse so is it like impossible for a rich man remaining in his own naturall pride couetousnes and corruption to enter into the kingdome of God And therefore when those which heard were offended as king And who may then enter into saluation Christ aunswered Things that are impossible before men are possible with God Marke wel that Christ calleth the humiliation of the rich man impossible to man but possible with God Knox. As the man of Inde may chaunge his skinne and the Cat of the Mountaine hir spots so may ye that be exercised in euill doe good ¶ Upon these two things to Nature impossible did the Prophet conclude that no more could the Citizens of Ierusalem being exercised in al iniquitie leaue the same and so was it impossible Impossible I say to themselues and to their own power For what the spirite of God worketh in the conuersion of sinners ought not to be attributed to mans power Knox. For it is impossible that they which were once lightened c. This is Paules meaning They that doe beléeue truely and vnfainedly doe continue or abide stedfast in the knowen truth If any therefore fall away from Christ it is a plaine token that they were dissembling hypocrites and that they neuer beléeued truly as Iudas Symon Magus Demas Hymeneus and Philetus were which all fell away from the knowen veritie made a mocke of Christ which Paule doth call heere to crucifie Christ a newe because that they turning to their olde vomite againe do most blasphemously tread the benefite of Christs passion vnder their féete They that are such can in no wise be renued by repentaunce for they are not of the number of the Elect as S. Iohn doth say They went from vs but they were not of vs for if they had bene of vs they would haue remained with vs vnto the ende If such men doe repent their repeâ—tance is as Iudas and Cains repentaunce was ¶ This text denieth no possiblitie of mercie in God but the impossibilitie of repentaunce in such men as malitiously forsake the trueh blaspheame Christ and take parte against the Holy Ghost For the truth is that with the Lord there is mercie plenteous redemption Psal. 130. 7. So that whosoeuer calleth vpon his name shall be saued Ioel. 2. 32. and Rom. 10. 13. Now they that forsake the truth blaspheming Christ and taking part against the Holy Ghost cannot repent For if sinners woulde conuert and call vpon God they should be sure of remission Tindale ¶ They which are Apostates and sinne against the Holy Ghost hate Christ crucifie and mocke him but to their owne destruction and therefore fall into desperation and cannot repent Heb. 6. 6. Geneua IMPVTATION What Imputation is IMputation is that benefit of God the Father whereby hée vouchsafeth to account Christs obedience as ours in as ample manner as we our selues had fulfilled the law and made satisfaction for our sinnes T. Beza INCEST What Incest is THey call Incest an vnlawfull medling of a man with a woman against the honor of bloud affinitie For Cestus signifieth the mariage girdle which the Bride did weare to shew that the mariage was iust lawful We Germanes saith Bullinger call this sin by yâ— name of Bloutschand wherby we signifie yâ— sin committed in corrupting or defiling our owne bloud or kinred In Leuiticus after the degrées and bloud in which we are forbidden to marrie the Lord doth presently adde In all these be ye not defiled for in all these things are the Nations defiled which I cast out before you And héereby the lande is defiled I haue visited the iniquitie thereof vpon it and the lande hath spued out the inhabitaunts thereof Ye shall therefore keepe my statutes and mine ordinaunces and shall not doe anye of all these abhominations For whosoeuer shal doe so he shall be cut off from among his people And in the 20. Chapter of Leuiticus he hath appointed death to be the punishment of Incest which is not changed in the Ciuill lawes or Imperiall constitutions Bullinger fol. 236. INFANTS How Infants ought not to be pertakers of the Lords Supper AS touching Infants the institution of Christ doeth seclude them from the Supper because they cannot yet proue examine themselues neither yet celebrate the remembraunce of Christs death the which thing the Apostle Paule teacheth to be necessary for all those which come to the Communion of the Supper Marl. vpon Iohn 226. INFIDELITIE How Infidelitie is the cause of all euill LEt there not be in any an euill heart of Infidelitie ¶ Infidelitie is it which maketh thine heart abound in euill and if by any meanes it can get roome to lodge within thée thy hart is taken and imagineth from hence-foorth all mischiefe When our Sauiour Christ so many times reprooueth sundry sortes of men he maketh this a generall fault of all that they are vnfaithfull and flow to beleeue When Saint Paule condemneth them as reprobate men which doe neuer sée the light of the Gospell he maketh this the cause of their sinne that the God of this world hath blinded the eyes of their vnbeléeuing harts c. Deering IN OMNEM TERRAM c. ¶ Looke for the exposition of this in the word Sound INSTRVMENTS How they serued in the olde lawe SIng vnto him with Uiole and instrument of ten strings ¶ To sing of Instruments was a part of the Ceremonial seruice of the Temple which doth no more appertaine vnto vs then the Sacrifices Censings and lights Geneua Whereof these Instruments were made in King Salomons time Praise the Lord vppon
the chiefe of these is Loue. ¶ The chiefe of these is Loue not concerning iustification but concerning the applieng of all things to the profit of the Congregation Nothing letteth some one peculiar thing diuersly referred to be now inferiour now superiour to another Loue concerning prouiding for the necessitie of thy neighbour is chiefe and aboue Faith but concerning the obtaining of iustification and saluation doth Faith excell Loue. Now Saint Paule doth not héere dispute what Faith doth in iustification but what loue doth to them that be needie in the Congregation therin is Loue chiefe for it séeketh narrowly to see them hoâ—pen To this intent onely doth S. Paule giue Loue the chiefe place héere Erasmus in his Annotations vpon this place doth likewise expound it Tindale Of Mary Magdalens loue Many sinnes are foriuen hir for she loued much or whereby it commeth that she loued much ¶ Neither doe we héere wrest the words of the Gospell to maintaine a wrong opinion for in the history there goeth before first when they were not able to pay he forgaue them both If he forgaue them and if they were not able to pay he did not then forgiue them for their loue For if they had bene able to pay he would not haue forgiuen them Secondly ther goeth before Whether of these will loue him more Symon saith He to whom he forgaue him more Therefore the Lords aunswere could in effect be nothing els but this I haue forgiuen hir very much therefore hath she loued me much So then I say loue is of forgiuenesse and not forgiuenesse of loue And then it followeth immediately And he said to the woman thy faith hath saued thee goe in peace We do therfore conclude that there is but one onely satisfaction for the sins of all the world to wit Christ once offered vp for vs which are by faith made partakers of him Lu. For the loued much that is saith Theophilâ—ct she hath shewed hir faith abundantly And Basill in his sermon of Baptime saith he that oweth much hath much forgiuen him that he may loue much more And therefore Christs saieng is so plaine by the similitude that it is a wonder to see the enimies of yâ— truth draw and racke this place so fondly to establish their meritorious workes For the greater sinne a man hath forgiuen him the more he loueth him that hath bene so gracious vnto him And this woman sheweth the duties of loue how great the benefite was she had receiued and therefore the Charitie that is héere spoken off is not to be taken for the cause but as a signe For Christ saith not as the Pharesies did that she was a sinner but beareth hir witnesse that the sinnes of hir life past are forgiuen hir Bâ—z◠¶ Many sinnes are forgiuen hir because she loued much Not that hir loue obtained remission of hir sinnes but faith out of which hir loue procéeded and therefore Christ openly affirmeth Thy Faith hath made thée safe For as saith Saint Paule without faith it is impossible to please God Heb. 11. 6. And whatsoeuer is not of faith the same is sinne Rom. 14. 23. Tindale ¶ The more we knowledge our sinnes to God the more shal be forgiuen vs. The lesse we acknowledge our offences the lesse forgiuenesse we receiue as by Christs example to Symon the Pharesie of two debters who confessed that man to loue most that had most forgiuen him So it is said of Christ by this woman meaning Mary Magdalene she hath loued me most therefore most is forgiuen hir She hath knowen hir sins most whereby she hath most loued me and thou hast lesse loued me because thou hast lesse knowen thy sinnes therefore because thou hast lesse knowen thy sinnes thou art lesse forgiuen Hemmyng We may not thinke that loue causeth remission of sinnes but that remission of sinnes causeth loue for that our loue followeth and goeth not before Christ declareth in the same place saieng He that hath much forgiuen loueth much to whome lesse is forgiuen he loueth lesse Doth not Christ héere manifestly teach that Gods forgiuing engendereth in vs much loue or little If we examine the circumstaunce of the place and ponder it diligently we shall finde it to be none other wise But how shall we aunswere the phrase of Scripture which saith that many sinnes are forgiuen hir because she loued much Sommer is high because the trees blossome and yet the blossoming of the trees doth not cause Summer but Summer causeth them to blossome So Winter causeth colde and not colde Winter yet we complaine on Winter because it is so cold So we say the tree is good because the fruite is good Tindale How perfect loue casteth out all feare ¶ Looke Feare The meaning of this place following No man knoweth whether he be worthy of loue or hatred ¶ The meaning of this place is that man knoweth not by these outward things that is by prosperitie or aduersitie whom God doth sauour or hate Luther vpon the Psal. fol. 46. ¶ By any outward thing in this life no man knoweth whether he is loued or hated of God The Bible note No man knoweth c. ¶ Meaning what thing he ought to chuse or refuse or man knoweth not by these outward things that is by prosperitie and aduersitie whome God doth sauour or hate for he sendeth them as well to the wicked as to the godly Geneua The difference betweene Loue and Charitie There is saith this Authour as much difference betwéene Loue and Charitie as is betwéene thred and twined thred For though all twined thred be thred yet all thred is not twined thred So this word Loue is more common and more generall then is Charitie For true it is that all Charitie is Loue but it is not true that all Loue is Charitie In Gréeke Charitie is Agape and loue is Eroz There is the same difference in the one word from the other that is in a pen and a quill All our pens for the most part be quills but all our quills be not pens The quill is that remaineth in his nature without anye other fashion or forme put to it The pen is a quill shaped and formed and made apt to write Lykewise Loue is the common affect or fauour Charitie is Loue reduced into a due order towards God and man as to loue God alone for himselfe to loue man for Gods sake c. Lupset Of fiue manner of loues There be fiue waies noted of louing one another Of the which number one way is praised three be vtterly dispraised one neither praised nor dispraised First I may loue my neighbour for Gods sake as euery good vertuous man loueth euerye man Second I may loue my neighbour of a naturall affection because he is my sonne my brother or my kinsman Thirdly I may loue for vaine glorie as if I looke by my neighbour to bee worshipped or aduaunced to honour Fourthly I may loue
Antichrist after Iohn Wickleues time did so spitâ—fully persecute the veritie of Christ in England as did Philip Ripingdon made then of a false Brother and periured Christian Bishoppe of Lincolne The Graund Captaine of this madde muster is the proude Bishoppe of Rome the preposterous Uicar of the Lambe and the vnworthie successour of Peter in that he hath not yet put vp his sword Of the same sort also are all those cruell Princes and vnmercifull Magistrates that applyeth their authorities powers and officers vnto the same mischiefe Such deceiptfull rauenous and abhominable bloudshedders the merciful Lord abhorreth euermore Of this number was Pharao and Herode with innumerable Tyrants since which to rehearse in order were too long I. â—ale Murder first committed Cain was the first murderer of man for he slewe and murdered his owne brother Abel And why slewe he him Saint Iohn maketh aunswere in his first Epistle the thirde Chapter Because saith he his owne workes were euill and his brothers good Lanquet MVSICKE The first inuenter of Musicke TVbal the sonne of Lamech by his wife Ada inuented the science of Musick by the stroke and noise of hammers of his brother Tubalkain which was a Smith Lanquet How farre Musicke is sufferable in holy assemblies Praise the Lord vpon the harpe c. ¶ There is no doubt but that in this verse he expresseth the vehemencie earnestnesse of his affection in praising God when he will yâ— Musicall instruments shuld be applied to that vse For he wold haue nothing by the faithfull that may kindle theiâ— minds senses to set out the praises of God For although Gods glory be not properly settâ— foorth but by plaine vtterance of speach yet is it not for naught that he hath added these helpes wherewith the faithfull are woont to stirre vp themselues specially seeing he spake to the people of olde time For there is a difference to be helde that we drawe not to our selues without respect whatsoeuer was commaunded the Iewes in olde time And I anâ— out of deubt for my parte that the plaieng of Cymballes singing to the Harpe and Uiall and all the whole order of Musicke whereof mention is made oftentimes in the Psalmes was a part of the lawe of schooling I meane of the solempne furniture of the Temple For at this daye if the faithfull cheere vp themselues with instruments of Musicke I saye their purpose ought to be not to seuer their mirth from the praises of God But when they haunt their holy assemblies I think that musicall instruments are no more méet for the setting forth of Gods praises then if a man shall call againe sensing and lampes such other shadowes of the lawe Foolishly therfore haue yâ— Papists borowed this many other things of the Iewes Men yâ— are giuen to outward pomps delight in such noise but God lyketh better the simplicitie which he commendeth to vs by his Apostle For Paule 1 Cor. 14. suffereth not men to praise God in the open congregation of the faithfull but with a knowne tongue Certes the voice of man although it be not vnderstood of all in generall farre exceli all dead instruments What shall we then saye of chauntinge which onelye seedeth the â—ares with a vaine sounde if anye man obiect that musicke auaileth greatly to the stirring vp of mens mindes truely I graunt it doth so howbeit it is alwaies to be â—cared least some corruption should créepe in which might both defile the pure seruice of God and also binde men with superstition Moreouer seeing that the holy Ghost warneth vs expresly of yâ— daunger by the mouth of Saint Paule to procéede further then we haue warrant there I say it is not onely an vnaduised zeale but also a wicked stubburnenesse Caluine Why the Musicall Instruments in olde time were vsed Bring forth the Tabret the merrie Harpe with the Uiall ¶ The Leuites not without cause vsed instruments of Musicke vnder the olde lawe because it was Gods will to traine his people which as yet were tender and childish with such introductions vntill the comming of Christ. But now when the brightnesse of the Gospell hauing chased away the shadow of the lawe betaketh to vs the seruice of God in a plainer sorte we shall do but foolishly and lewdly to counterfeit that thing which the Prophet appointed onely for his owne time whereby it appeareth that the Papists were right Apes in conueieng ouer this thing vnto themselues Caluine What Musicke Saint Austen allowed Augustine in the booke of Confession both confesseth and also is sorie that he had sometimes fallen because he had giuen more autentiue héede vnto the measures and cords of musicke then the words which were vnder them spoken Which thing héereby he proueth to be sinne because measure and singing were brought in for the wordes sake and not wordes for musicke And he so repented him of his fault that he excéedingly allowed the manner of the Church of Alexandria vsed vnder Athanasius For he commaunded the reader that when hée song he shuld but little alter his voice so that he should be like rather vnto one that readeth then to one that singeth Howbeit on the contrarye when he considered how at the beginning of his conuertion he was inwardly moued with these things namely in such sorte that for the zeale of piâ—tie he burst forth into teares for this cause I saye he consented that musicke should be reteyned in the Church but yet in such manner that he sayd he was readie to chaunge his sentenceâ— if a better reason could be assigned And he added that those do sinne deadly as they were wont to speak which giue greater heed to musicke then vnto the word of God to which sentence vndoubtedly Hierome affirmeth as he hath noted vpon the Epistle to the Ephesians Gregory also of Rome in the Sinode of Rome was of the same opinion and both their wordes are written in the Decrées dist 92. in the Chapter Cantantes and in the Chapter In sancta Romana In which place are read in the Glose two verses not indéede so eloquent but yet godly Non vox sed votum non cordula musica sed cor Non clamans sed amans cantat in aure Dei The English Not the voice but the desire not the pleasantnesse of musick But the voice not crieng but louing singeth in the eares of God And in the words of Gregorie this is not slightly to be passed ouer in that he saith Whilest the swéetnesse of the voice is sought for the life is neglected and when wicked manners prouoketh God the people is rauished by the pleasantnesse of the voice Pet. Mar. vpon Iudic. fol. 103. ¶ Looke more in Singing Naaman How Naaman was iustified by faith NAaman the Sirian was no doubt a good and godly man had a religious reuerent opinion of God And although he was a Gentile and belonged not to the kingdome of Moses which then flourished yet notwithstanding his
heresie of Nouacius concerning the peruerse doctrine of penance For he taught that they which had receiued Baptime and fell into sinne could not come againe to saluation And with this errour brought he many to desperation and spoyled the concord of the Church or Congregation Carion Obedience The definition of Obedience WE may make a definition of Obedience by yâ— very word it selfe which is called in Gréeke Lakai And is nothing els but a faithfull submission of minde wherby the word will of the commaunder is obeyed when both the heart and eares be attent vnto his words and will those things which be commaunded according to their abilitie be accomplished without any gain-saieng For true obedience must haue not onely an obedient hand but a following will also Wherefore they cannot be counted for obedient in whom the definition of true obedience taketh not place such as they be which doe obey in fact onely without the redy wil of minde or els in word or eare onely without doing it when they may For when the thing cannot be done the will to obey is reputed for the doing And so we say most commonly that God accepteth our good wil in steede of the fact Musculus fol. 479. What is ment by obeing in this place following To obey is better then Offering c. ¶ To obey what Mans inuention mans dreames or traditions Nay verely but GODS holy wordes his blessed Commaundements yea and to obey them is better then to offer Sacrifices which yet was ordeined and appointed by God himselfe How much better then is it then our Offerings which are inuented without any of Gods word or any mention theroff made the whole Scripture through Ioseph de antiq li. 6. cap. 9. expresseth Samuels saieng in lyke manner but his wordes are too long to rehearse T. M. OBSERVING OF DAIES How the obseruing of daies are reproued how they may be obserued YE obserue daies and months and times and yeares ¶ By the daies he vnderstandeth Sabboths and new Moones by the months the first seuenth month by the times Whitsontide Easter and the feast of Tabernacles by the yeres he vnderstandeth the yeares of Iubely or of forgiuenesse It is not ment but that we may well kéepe certaine daies not that one is holier then another but that we may haue time to come together both to preach and to heare the worde of God offering with one accord our common supplications vnto him Sir I. Cheeke ¶ Ye obserue daies as Sabboths and new Moones ye obserue months as the first and seuenth month ye obserue times as Easter Whitsontide the feast of Tabernacles ye obserue yeares as the Iubely or yeare of forgiuenesse which beggarly Ceremonies are most pernitious to them which haue receiued the swéete libertie of the Gospell and thrust them back into superstitious slauery Geneua ¶ Daies are obserued least the rude multitude should diminish their faith And certaine daies are appointed for vs to come together in Not to the intent the day should be more solemne or high in which we gather together but that great ioye maye rise to vs of our beholding one another D. Heynes OFFENCE Of three manner of offences SOme kinde of offences are to be eschewed which take their differences of their causes There is one kinde of offence that riseth of euill doctrine corrupting the doctrine of the Church He yâ— after this manner is an offence vnto others followeth the steps of the Diuell his father who ouerthrew the first man and woman with this kinde of stumbling block Gen. 3. Another kinde of offence is that which springeth of euil manners that is to wit when other folkes regarding thée do counterfaite thy euill conditions He that on this wise is an offence to man buildeth vp the kingdome of Satan and ouerthroweth the kingdome of Christ. The third kinde of offence riseth of the abuse of things which of their owne nature are indifferent which must be shunned yâ— the weak be not offended The wilfull and vngodly are to be despised and for warrant thereof we haue Christs example Of an offence giuen and an offence taken An offence is giuen then when by thy fault by thy importunitie I say thy lightnesse thou either dost or saist a thing for which thy brother hath a cause to be offended The other offence is not giuen but taken or picked out not by thy faults but by the works or wickednesse of another man As for example when thou doest sinne neither in worde nor déede when thy déedes are nothing insolent nor thy words vnseasonable when thou saist or doest the thing that is frée and lawfull for thée to say do and yet another taketh Pepper in nose and is offended with that libertie of thine Which is all one as if a man that walketh in a plaine path should â—ap to trip or stumble and presently quarrell with his companion as though he had laide a blocke in his way Bullinger fo 451. ¶ To giue offence is a great sinne For Christ doth saye Woe vnto the world because of offences It must néedes be that offences come but woe to the man by whom the offence commeth Whosoeuer offendeth one of these little ones c. Saint Paule also speaking to the bretheren that giue offence saith Through thy giuing of offence perisheth thy brother for whom Christ died and so ye sinning against your bretheren and wounding their weake consciences doe sinne against Christ himselfe Bullinger fol. 452. What it is to be offended in Christ. Happy is he that is not offended by me ¶ To be offended in Christ is to will neither to knowe Christ nor yet to beleeue in him And not to bée offended in him is to receiue him and knowledge by a perfect faith that he is our Sauiour ¶ Happy is he c. That take no occasion by Christ to be hindered from the Gospell Geneua How a man may offend God and not his owne conscience When Paule and Barnabas men elect to be Apostles by the reuealation of the holy Ghost as it is written in the second of the Acts fell out one with another for Iohn Marke as it is in the 15. of the Acts insomuch as the one forsooke the others company it cannot be denied but either Paule or Barnabas or both were in a great fault to fall out for such a trifle and yet there was neither of them both but he thought in his conscience that he did well and did contend for the glory of God So vndoubtedly the most circumspect men in their liuing and most studious to doe all their workes and to vtter all their words to the glory of God yet oftentimes they shall conceiue in theyr thoughts wish in their hearts and also speake and doe such things as shall be very great sinnes in the sight of God and yet they shall not offend their conscience nor think they doe amisse And therefore the Prophet Dauid desireth almightie God not onely
his Crosse and in mortifieng the peruerse and crooked disposition of the flesh We ought alwaies to beare in minde the saieng of our Sauiour Christ If any man will follow me let him deny him selfe and take vp his Crosse and follow me c. Marl. fo 432. How mans perfection is vnperfect Thou shalt loue thy Lord thy God with all thy heart with all thy soule with all thy power Ye shall not turne neither to the right hand nor to the lefte Accursed is he that standeth not in euery thing that is written in the law to performs the same And S. Iames saith Who so offendeth in one commaundement is guiltie in all And Christ saith Be ye perfect not meaning your selues by your owne abilitie but as your father is perfect which is in heauen And yet héerby he meaneth not the perfection that is in God and his Angells but onely the perfection that is required in man I beseech you saith S. Hierom hath God commaunded me that I should be the same that God is that there should be no difference in perfection betwéene me and my Lord the Creator that I should be aboue the highnesse of Angells or that I shuld haue that the Angells haue not I sayd it is possible that a man maye be without sinne if he want not will the power of God assisting him And yet I finde that besides Christ in whom all men shall be quicknesse to life there was neuer man nor neuer shall be who being in this life shall haue this perfection Wherefore doth Christ say Be ye perfect wherefore doeth Paule say As many of vs as be perfect c. Heereto S. Hierom aunswereth thus What then doe we think or what ought we to thinke that be not perfect We ought to confesse that we are vnperfect and that we haue not yet gotten nor taken that perfection that is required This is the true wisedome of a man to know himselfe to be vnperfect And as I might say the perfection of all iust men liuing in the flesh is vnperfect He hath much profited in this life that by his profiting hath learned how farre he is from the perfection of righteousnesse Our very righteousnesse it selfe is so great in this life that it standeth rather in forgiuenesse of our sinnes then in perfection of righteousnesse Iewel fo 316. 317. 318. ¶ Looke Sound PERGAMVS What Pergamus was CHurch which is at Pergamus ¶ Pergamus was the name of a famous Citie in olde time in Asia where the kings of the Atalians were alwaies resident The faith of them of Pergamus is much cōmended because they remained constant euen in the very heate of persecution Theo. Beza PEARLE What a Pearle in Scripture doth signifie NEither cast ye your Pearles before swine ¶ A Pearle hath his name among the Grecians for the orient brightnesse that is in it And a Pearle in auncient time was in great estimation among the Latines for a Pearle that Cleopatra had was valued at two hundred and fiftie thousand Crownes and the word is now borrowed from that to signifie the most precious heauenly doctrine Theo. Beza PERIVRIE How periury is made lawfull by the Popes law YE shal vnderstand that these two worthy Martirs of Iesus Christ Iohn Hus and Hierom of Prage were called to the generall Councell holden at Constaunce and faith was made to them that by safe conduct they should come safe and returne safe and yet were they contrary to the faith taken and burned And least that holy Councell should séeme to doe anye thing wherein all their sect did not consent they made this Antichristian lawe in the 19. Session Presens sancta Synadus c. This present holy Counsell doth publish and declare that there can no preiudice hurt or hinderaunce come to the Catholike faith or to the Ecclesiastical iurisdiction by reason of any safe conduct graunted by the Emperour by Kings or other Princes of the earth to any which either be heretikes or defamed of heresie for what bond or promise soeuer the same Princes haue made vnto them their safe conduct notwithstanding it is lawfull for any compitent Ecclesiasticall Iudge to enquire of the errours yea although they come to y◠place of iudgement trusting vpon their safe conduct so that otherwise they would not haue come Neither he that maketh any such promise any whit bound to performe it if he haue done that that lay in him otherwise I. Pon. PERMISSION Of Gods permission or suffering WE must note that when either the Scriptures or Fathers doe séeme God to be the cause of sinne this word permission is not there so to be added as though he only suffered men to sinne and by his prouidence or gouernment wrought nothing as concerning sinnes Indéede he letteth them not though he can but vseth them and sheweth in them his might and not onely his patience which thing Augustin vnderstood right wel and disputed against Iulianus he confuted that sentence wher it is sayd that God suffereth sinne onely according to patience and proueth that his might is also therevnto to be added by the words of Paule who wrote vnto the Romanes If God by much patience haue suffered vessells of wrath prepared for destruction to shewe forth his anger and to make knowen his might And vndoubtedly there are many things in the holy scripture which cannot alwaies be dissolued by the word of permission or patience For the heart of the King is said to be in the hand of the Lord so that he inclineth it whether soeuer it pleaseth him And Iob testifieth that it was so done as God would But as touching the sinne of the first man when yet nature was not viciated corrupted we graunt y◠the cause therof came from the will of Adam suggestion of the Diuell we saye that God permitted it because when hée might haue withstood and letted it he would not doe it but decreed to vse that sinne to declare his Iustice and goodnesse Pet. Mar. vpon Iudic fol. 167. PERSECVTION What persecution is PErsecution is an obstinate pursuing to destroy by the which there is no place of rest and quietnesse giuen but the destruction of Innocents is sought with all kinde of violence and deceits Mar. vpon Math. fol. 81. They which doe follow vpon any man for to be reuenged so that they make no ende of pursuing of him nor leaue from that which they had begun withal be rightly called persecuters although that at length they be compelled to leaue off contrary to their determination and purpose as it betideth to all persecuters which are at the last constrained whether they will or not to breake off the race and course of their persecution Some doe take the word of persecuting or pursuing to be a ful following or pursuing in all poynts As when an Hound followeth the Deare a drye foote vp hill and downe through thick and thinne c. Both senses be applyed
foorth the truth Ridley Teaching you vaine speculations as worshipping of Angells of blinde ceremonies and beggerlye traditions for nowe they haue no vse séeing that Christ is come Geneua PHISICKE By whom it was first inuented AESculapius the sonne of Apollo was the first inuenter and practiser of Phisick who for that science the antiquitie honoured as a God And such as recouered from anye disease did sacrifice vnto Aesculapius a liue Cock But the Poets do fable that he was slaine with lightening of Iupiter because he had with cunning of Phisick restored Hippolitus the sonne of Theseus to lyfe Vdal Of the woman that had spent all her goods in Phisicke Had suffered many things of many Phisitions and had spent al that she had ¶ Heere the woman is not blamed because shée had spent and bestowed much substaunce vpon Phisitions but rather we doe learne that Phisicke ministred without God is vnprofitable Let vs not then despise Phisicke which the highest did create from the earth but let vs resigne put our whole wil into the hands of God whether he wil heale vs by phisick or bring vs to our graue Sir I. Cheeke How God must be sought before the Phisition He sought not the Lord but Phisitions ¶ He sheweth that it is in vain to séeke to phisitions except first we séeke to God to purge our sinnes which are the chiefe cause of all our diseases and after vse the helpe of the Phisition as a meane by whom God worketh Geneua PHOTINVS Of his heresie PHotinus Bishoppe of Sirmium mainteined the heresie of Sabellius Paulus Samosatenus that Christ was not God before Marie bare him He said the worde was at the beginning with the Father but not the Sonne Socrates li. 2. cap. 24. Epiphan heraes 71. PIETIE What Pietie is PIetie is a true worshipping of God a soundnesse of doctrine and a pure lyâ—e which things follow hope and fayth Pet. Mar. vpon Iudic. fol. 279. Lactantius calleth it iustice and deuout worshipping and knowledge of God godlinesse godly affection naturall loue towards the parents and kinsfolke naturalnesse naturall zeale or affection PILATE Of the Acts and death of this man THis man being ordeined President of Iudea at his first entrie to flatter Tiberius caused the Image of Caesar to be brought into the Temple of Hierusalem whereby rose a great sedition forsomuch as the Iewes being therewith grieuously offended offred themselues rather to the death theÌ„ they wold suffer any Image in yâ— temple Pilate in like manner vsed the treasure called Corbona contrarie to the custome and lawe of the Iewes and because diuerse of the Iewes shewed themselues to be gréeued therewith he beate and slew a great number of them And after the death of Christ as witnesseth Tertulian Pilate wrote to Tiberius the Emperour of the death vertue and miracles of Christ who after he had published the same in the Senate would haue had Christ to be ascribed and numbred among the Gods of the Romanes but the Senatours woulde not consent thereto in anye wise because that Pilate wrote to the Emperour and not to them But Tiberius continued in his sentence defeÌ„ded on pain of death that no man should persecute the christen people Pilate at the last was commanded by Vitellius prouost of Surrey to goe to Rome there to aunswere to certeine complaints which should be layde to his charge by the Iewes for which accusations hée was after deposed and banished to Lions in Fraunce where as Eusebius saith he slew himselfe ¶ Of Pilate Iosephus writeth hée succéeded Valerius Graccus vnder Tiberius and was deputie of Iudea ten yeares About the eight yeare of his gouernment he crucified Christ. And two yeares after that being expired he was put out of his office by Vitellius deputie of Siria for the innocent Samaritanes that were slaine an other béeing put in his place and he constrained to go to Rome to purge himselfe in the iudgement of Caesar against the accusation of the Samaritanes But before he came to Rome Tiberius was dead and Gaius appointed in his roome Under this Gaius as Eusebius maketh mention in his ecclesticall historie Pilate slew himselfe Marl. vpon Math. fol. 685. Of Pilates wife His wyfe sent to him sayeng Haue thou nothing to doe with this iust man for I haue suffered manye thinges this daie in my sléepe because of him ¶ Onely Mathew maketh mention of this thing concerning the wife of Pilate which was done when Pilate was sitting downe on his Tribunall seate to giue iudgement of death against the Lorde Haue nothing to doe with that iust man As touching the Gréeke text it is sayde Thou hast nothing to doe with that iust man But the Hebrew text hath Haue thou nothing to doe with that iust man Beholde and note héere how the innocency of Christ deserued testimonie of euery one namely of Iudas of Pilate of Pilates wife of Anna of the false witnesse of the wise men of the Cananites of the Samaritanes of the Centurion and lastlye of the theese hanging on the Crosse. For I haue suffered manie thinges although the meditation and studie in the daye time might be occasion of this dreame yet notwithstanding it is without al doubt that the wife of Pilate suffered those torments not naturally as many doe at this daie oftentimes but rather by singular instinct and motion of God Many haue thought that the Diuell suborned this woman and craftely couloured the matter in her that hée might staye the redemption of mankinde the which is verye vnlikely in all pointes when as by the motion prouocation of the Diuell the chiefe Priests and Scribes did so greatly séeke and desire to destroye Christ. Therefore we must this rather thinke of it that the innocencie of Christ was proued by manye meanes of God the Father to the end that it might appeare that he died not for his owne but for others sakes And for that cause he thought good to be absolued so oftentimes by the mouth of Pilate before hée was condempned that in his innocent dampnation there might appeare a lawfull satisfaction for our sinnes But Mathew very expresly and plainely setteth forth the matter least any man shoulde meruayle why Pilate was so carefull and diligent to defend and contende in the tumult of the people for the lyfe of a contemned man And truely God constrained him by the terrour of the dreame which his wife suffered to defend the innocencie of his sonne not that he might deliuer him from death but onely to declare that he was punished for other mens faultes c. Mar. fol. 702. Why the priests deliuered Iesus to Pilate And deliuered him to Pilate ¶ It was not lawfull for them to put anye man to death For all causes of lyfe and death were taken awaye from them first by Herode the great and afterward by the Romanes about fortie yeares before the destruction of the temple and therefore they deliuered Iesus to Pilate Theo.
righteousnesse trusting in God haue not presumed to ascribe vnto themselues any societie or righteousnes of their owne No man can be without sinne so long as he is laden with the garment of the flesh the weaknesse whereof is thrée manner of waies brought in thraldome and subiection of sin to wit by déeds thoughts by words Lact. in his 6. b. de ver cul ca. 13. We may so long as we dwell in the tabernacle of this body are compassed about with fraile flesh measurably rule our affections and passions but cut them off quite we cannot by any meanes Hierom. in his Epist. ad Algasis It is to be demaunded if the nature of man be good which none dare be so bold to deny but Manicheus Marcion How then is it good if it be not possible for it to be without euil For that all sinne is euill who doubteth we answere both that the nature of man is good c. Sée the place August de per. iust li. Wherevpon S. Gregory saith he that gathereth vertue together without humility is as one that heareth dust into the wind For like as dust with a mightie blast of winde is scattered abroade so euery good thing without humilitie is with the winde of vaineglorie dispearsed asâ—nder And also it is much better to be an humble sinner theÌ„ to be a righteous man arrogant Which thing is plainly set forth by the Lord as the Publican and Pharesie are brought in for example as a certeine wise man saith Better is in wicked déedes an humble confession then in good déedes a proud boasting Gregory de donis spiri sanct cap. 2. How God ordeined sinne and yet is not the Authour of sinne To ordeine a thing to be the proper cause authour worker of a thing is not all one as by these examples following He that setteth his wine abroad in the Sunne to make vineger ordeined it to be made vineger and yet he is not the proper cause of vineger but the nature of the wine and the hotte Sunne beames He that in Spaine cutteth downe grapes in the Summer layeth them in a Sunny place ordeineth them to be made raisons and yet he is not the proper cause of raisons but the nature of the grapes and the heate of the Sunne Finally to bring a plaine rusticall example he yâ— hangeth vp Swines flesh in a chimney ordeineth it to be made Bacon and yet he is not the proper cause of Ba 〈…〉 but the nature of the flesh and smoake Wherefore sith it is euident yâ— it is not euer all one to ordeine a thing to be the proper cause authour of a thing we may boldly say the scripture bearing plaine record and S. Austen and sundry other most excellent writers holdeth vp their hands to the same that God ordeineth sinne yet is not the authour of sinne Traheroâ— The cause of sinne is not to be layed vnto God God compelleth no man to doe euil but euery man willingly sinneth wherfore the cause of sinne is not to be laied on him For séeing he procreateth not in vs wicked desires he ought not to beare the blame if wicked actions doe spring out of a corrupt 〈…〉 of wicked affections yea the goodnesse of God is rather to be acknowledged which is present and so gouerneth the wicked affections that they cannot burst forth nor bee hurtfull nor troublesome to any but when he hath appointed to chastin some and to call them backe to repentaunce or to punish them Pet. Mart. vpon Iudic. fol. 167. How all sinne is both deadly and veniall We say that all sinne in that it is sinne is deadly And yet we say againe that there is not any one sin but that the same is both deadly and veniall Deadly if the offender repent not veniall if the same be vnfeinedly repented and by mercie craued at the hands of God in the bloud of Christ. For the same God that sayd in Ezechiel Anima c. The soule that sinneth shall dye sayth also in the same Chapter And when the wicked man turneth away from his wickednesse that he hath done doth the thing which is equall and right he shall saue his soule aliue Héere you sée like as all sin in that it is sinne is deadly So againe all sinne in that it is vnfeinedly repented is also veniall I. Gough How sinne is not of Gods creation in man Whereas sinne is in mans nature it is not of Gods putting in by creation but by reason that Satan did spread his naughtinesse farther abroad at such time as man was beguiled by his wilinesse to disapoint the benefit of God c. Cal. vpon Iob. fol. 16. How sinne entered into the world As by one man sinne entered into the world and death by the meanes of sinne c. ¶ Sinne is heere taken for the naturall inclination or readinesse to sinne which some doe call right-well the originall coruption of man which though it bee â—id in mans heart and declarâ— not it selfe vnto the manifest works of wickednesse yet it is able to condemne all men onely they being excepted whom faith in Iesus Christ doth saue This originall corruption doth manifest it selfe first by wicked and vncleane thoughts Second by consenting vnto the concupisence or thoughts Thirdly by committing the déede or fact Sir I. Cheeke But sin is not imputed so long as ther is no law ¶ Though man imputeth not sinne where there is no lawe yet it followeth not that God which from the beginning hath written in mens hearts the lawe of nature doth impute no sinne Foâ— sith that death which is the punishment of sinne did reigne ouer all men euen from Adam it is euident that sinne was impâ—ted Sir I. Cheeke How Christ is called sinne Whereas Christ is called sinne it might be vnderstood sayth Saint Augustin that he was the sacrifice for sinne For Christ was without sinne as S. Paule saith He hath made him sinne for vs which knew no sinne And againe God sent his Sonne in the similitude of sinfull flesh and not in sinfull flesh How no man can pardon sinnes but Christ. Sonne be of good chéere thy sinnes be forgiuen thée ¶ The same moued the Scribes that sinne should be pardoned by a man for they regarded and beheld nothing in Iesus Christ but manhood and that the lawe could not release that which was pardoned of him for onely faith iustifieth and afterwarde the Lord behelde inwardly their murmuring and said that it was easie for the Sonne of man to pardon sinnes in earth but neuertheles none can pardon sinnes but God only wherfore he that doth pardon them is God for none can pardon but God Hil. vpon S. Mathew in the 9. Canon To sinne against the Holy ghost what it is But whosoeuer shall speak against the Holy ghost c. ¶ To perseuer and continue in sinne of infidelitie to
causes of true repentaunce that bringeth forth wéeping One is for because we haue through negligence omitted many things which we ought not to haue done These are commonly called sins of committing omitting And in the same place he interpreteth this sentence Bring forth worthy fruit of repentance after this manner that wee should wéepe for the sinnes already committed and we should take héede that we doe not the same againe Chrisostome also vpon the Epistle to the Collossians the. 12. homely complaineth that the christians abused teares And when as otherwise teares are good creatures of God they defame them in adioyning them to those things which deserue not weeping Sinnes onely sayth he are to be wept for not onely our owne sins but other mens also Which Paule performed in very deede who in the second to the Corinthians sayde That he was afraide not to come vnto them but so that he was deiected and compelled to wéepe for very many which had fallen and not repented Yea and hée exhorted the same Corinthians to wéepe for other mens sinnes when in the first Epistle he sayd Ye are puffed vp and ye haue not mourned namely for the grieuous crime of an incestuous man And Dauid in his 119. Psalme writeth Mine eyes haue brought forth riuers of waters because they haue not kept thy lawe That holy Prophet wept because of yâ— publike transgressions of the lawe when he sawe the same transgressions perpretated he abundantly powred out teares c. Pet. Mar. vpon Iudic. fol. 63. How godly men doe easilier weepe then laugh Ezechiel in the. 8. chapter commended certeine which wept for the wicked acts of other men And héereof it commeth that when holy men sée horrible spectacles of sinners oftentimes to happen they easilyer burst forth into teares then into laughter for so Christ vsed whom we read to haue oftentimes wept but neuer to haue laughed which selfe same thing also we must doe at this day when as so great and euill an haruest of sins doth on euery side offer it selfe vnto vs. Pet. Mar. vpon Iudic. fol. 63. VVHY Why God doth this or that we ought noâ— to aske WHen it is asked saith S. Austen why God did this thing or that thing we must aunswere that he did it because yâ— it was his will so to doe If thou goest any farther asking why it was his will so to doe thou doest aske a thing which is both greater and higher then the will of God which thing cannot be found out Aug. cont Mad. li. 1. cap. 3. Why God doth more for one then for another If a man doe aske why God doth shew mercye more to one then to another S. Austen maketh aunswere by an apt similitude on this wise If a man haue many debters that doth owe vnto him the like sum of money doth it not lye in his power to forgiue some of them the whole debt to call vpon the other for the whole sum who can lay any thing to his charge for so doing Then marke saith he we are all debters vnto God and haue all deserued euerlasting damnation that he doth then of méere mercy and goodnesse forgiue some and to some againe he doth according to righteous iudgement who shall be so bolde to blame him for it I. Veron Why doth not God will some say giue his grace to all alike when his word is preached but suffereth some to receiue it other to despise it S. Luke in the Act. 13. 48. And they saith he did beléeue yâ— were ordeined before to life euerlasting Againe he could doe it saith S. Austen because he is almighty and why then doth he it not because saith he that he will not And why he will not that doe we leaue vnto him Veron ¶ Looke Predestination Will of God Vaine Questions VVHITE What is vnderstood by the white horse BY the white horse may be vnderstood the first state of the christian Church without blemish By the second seale red horse vnderstand the state of the kingdome of Christ in yâ— time of yâ— martirs By the third scale the beast yâ— black horse ballance measure vnderstand dearth want of victuals with the portion that was allowed for one man for his dayes spending which happened to all the world either when Claudius or â—raianus raigned Emperours By the fourth seale the beast the voyce and the pale horse vnderstand the heretikes which diuers waies vexe the holy Church with false doctrine The fift seale may signifie the right godlye Christian men The sixt seale the great misery affliction which shall rise be procured through Antichrist Marl. ¶ Looke Seale ¶ By the white horse is signified the Apostles and the first disciples of Christ for why yâ— scripture doth so call them These horses were white they were made pure righteous cleane by Iesus Christ and bare him by their preaching the world ouer Such a white horse to the glory of God was Paule when he bare the name of Christ before the Gentiles the Kings the Children of Israel c. Bale What is meant by the white stone And will giue him a white stone ¶ Arethas writeth that such a stone was wont to be giuen to wrastlers at games or els that such stones did in olde time witnesse the quitting of a man Beza ¶ By the white stone is signified the election before God also euerlasting peace and confidence in the grace and fauour of God vnto euerlasting life Sir I. Cheeke ¶ I will also giue him for a token of perpetuall peace and loue that pure and precious stone Iesus Christ so white as the Lily â—loure innocent and cleane from all contagious vices to be his onely and whole wisedome righteousnesse light health and redemption Bale VVHOLE BVRNT OFFERING Wherefore it was called a whole burnt offering ¶ Looke Burnt offering VVHOREDOME How whoredome is taken in the Prophet Ose. THe vse of whoredome or fornication throughout the Prophet is to take another God beside the true God to serue Images and beléeue in them T. M. How whoredome was punished by death Bring ye hir forth let hir be burnt ¶ We sée that the law which was written in mans heart taught them yâ— whoredome should be punished with death albeit no law as yet was giuen Geneua How whoredome being suffered spreadeth abrod Whoredome saith Basil stayeth not in one man but inuadeth a whole Citie For some one young man commeth to an harlot and taketh vnto himselfe a fellowe and the same fellowe taketh another fellow wherefore euen as fire béeing kindeled in a Citie if the winde blow vehemently stayeth not in yâ— burning of one house or two but spreadeth farre and wide draweth a great destruction with it so this euill being once kindled spredeth ouer all parts of the Citie Pet. Mar. vpon Iudi. fo 233. How whoredome is spued out As it spued out the people that were before you ¶
her from sin if she repented but he tooke not away the punishment publike example Euen as also he receiueth the penitent faithful théefe into the fauour grace of God but yet did not delyuer him from the punishment which he had deserued for theft Marl. fo 288. ¶ Goe and sinne no more This is the penance that Christ doth enioyne to all sinners that is to saye that they sinne no more In the meane season we must marke that if this woman had bene condemned by the lawe he wold not haue quited her from temporall punishmentâ— for he was not come to break the lawe Sir I. Cheeke Of a woman taken in warre And seest among the captiues a beautifull woman and hast a fansie to her that thou wouldest haue her to wife ¶ Héerâ— were they permitted to take a wife of the Gentiles but first to shaue her head and cut her nayles c. which ceremonie signified that she should be instruct to cut away the wantonnesse and superfluous decking with the delicate conditions of the Gentiles least the cleane people of the Iewes shoulde in short space abhorre her if shee continued in her olde manners T. M. How women are called Ministers Looke Phebe How women ought not to baptise But how the custome was before that Augustine was borne first is gathered of Tertulian that it is not permitted to a woman to speake in the Church not to teach nor to baptise nor to offer that she should not claime to her selfe the execusion of any mans office much lesse of the Prie 〈…〉 s. Of the same thing Epiphanius is a substantiaâ— witnesse where he reproueth Martion that he gaue women libertie to baptise neither am I ignoraunt of their aunswere which thinke otherwise that is that common vse much differeth from extraordinarye remedie when extreame necessity enâ—oreeth But when he pâ—onouncing that it is mockery to giue women libertie to baptise excepteth nothing It sufficiently appereth that he condemneth this corruption So that it is by no coulour excusable Also in the third booke where teaching that it was not permitted euen to the holy mother of Christ he addeth no restraint Caluine What the woman clothed in the Sunne signifieth A woman clothed with the Sunne ¶ In this third vision is declared how the Church which is compassed about with Iesus Christ the sonne of righteousnesse is persecuted of Antichrist Geneua Why women are commaunded to keepe silence in the Church Saint Paule both in the Epistle to Timothy and in the first Epistle to the Corinthians commaundeth that a woman should keepe silence in the Church And hee assigneth causes of â—his silence so commaunded namelye because they ought to bee subiect vnto their husbandes but the office of a teacher hath a certeine authoritie ouer those which are taught which is not to be attributed vnto women ouer men for shee was made for the man whome shee ought alwayes to haue a regard to obeye which thing is also appointed her by the sentence of God whereby after sinne committed he said vnto the woman Thy lust shall perteine vnto thy husband Farther the Apostle giueth another reason drawne from the first front because he saith Eue was seduced and not Adam wherfore if women should ordinarily be admitted vnto the holye mysterie of the Church men might easily suspect that the Diuell by his accustomed instrument woulde deceiue the people and for that cause they would the lesse regard the ecclesiasticall function if womeÌ„ shuld be beleeued It ought therfore to be coÌ„mitted only vnto men and that by ordinary right and the Apostles rule c. Pet. Mar. vpon Iudic. fo 93. Let your women kéepe silence in the Churches ¶ Because this disorder was in the Church that women vsurped yâ— which was peculiar to men The Apostle heere sheweth what is meet to be done and what is not And albeit he mentioned this abuse afore yet he reserueth it to this place to be reproued because there he brought it in for an other purpose Gen. 3. 16. Geneua What is meant by the foolish woman A foolish woman is troublesome ¶ By the foolish woman some vnderstande the wicked Preachers who counterfeite the word of God as appeareth verse 16. where he sayth Who so is simple let him come hether and to him that is destitute of wisdome he sayth Which are the words of the true preachers ver 4. but their doctrine is but as stolen water meaning that they are but mens traditions which are more pleasant to the flesh then the word of God and therfore they themselues boast thereof Geneua What is meant by the straunge woman And it shall deliuer thée from the straunge woman c. Meaning that wisdome which is the word of God shall preserue vs from al vices naming this vice of whooredome whervnto man is most proâ—e Geneua The meaning of this place following A woman shall compasse a man ¶ This doe they commonly expound of the redemption of Israel by the similitude of a woman searching her husband as though the Prophet aadde sayd The people of Israel after they haue of long time forsaken their spouse God shall yet at the last returne and imbrace him with the armes of faith charitie and obedience Some expound it of the virgin Mary and some of the Church the spouse of Christ. T. M. Because their deliueraunce from Babylon was a figure of their deliuerance from sinne he sheweth how this shoulde bee procured to wit by Iesus Christ whom a woman should conceiue and beare in her wombe which is a straunge thing in earth because he should be borne of a woman without man or 〈…〉 meaneth that Hierusâ—lâ—m which was lyke a barren woman in her captiuitie should be fruitfull as she that is ioyned in marriage and whome God blesseth with children Geneua VVORD OF GOD. What the word of God is THE word of God doth signifie the vertue and power of God It is also put for the son of God which is the second person in the most reuerent Trinitie for the saieng of the holy Euangelist is euident to all men The word was made flesh Bullinger fol. 2. How the word was made flesh And the word was made flesh c. That is to say the euerlasting word which is the only begotten sonne of God did take our fraile nature and flesh vpon him in the which being equal with the father touching his Godhead he was made a curse for vs that is to say he did take vpon him that malediction and curse that was due vnto vs for the breaking of the law of God Sir I. Cheeke ¶ He was formed and made man by the operation of the holy Ghost without the operation of man Geneua ¶ That is the word the second person of the Godhead Iesus Christ came downe and was made flesh that is to wit receiued the nature of man wholy and perfectly both bodye and soule vniting the same to the person of his
healing that a man maie be saued by another mans faith for this man was healed by the faith of the men and not by his owne because he could not heare for faith commeth by hearing To this it maie be said there is a difference betwéene corporall benefites and euerlasting saluation But no mans faith can stand in steed for another touching saluation Now Christ loosed the tongue of the deafe and then being called vpon of him hée gaue him faith and so the dumbe man was healed by his owne faith DENIENG OF GOD. How and when men doe denie God ANd denie God which is the onelie Lord c. ¶ Men truly denie God when they ascribe their iustification or forgiuenesse of sinnes to anie creature or to anie worke by the might and power of the worke to anie Indulgence or Pardon to Masses to holie Bread to kissing of Images and such like and not to Christ Iesus and to his bloud shed for vs to obtaine vs remission of sinnes by whose bloud onelie we were washed from â—ur sinnes as S. Iohn saith Apoc. 1. 5. He hath washed vs in his owne bloud from our sinnes They denie the Lord which ascribe remission of sinnes to anie other thing then vnto Christ and his bloud which thing false Prophettes doth denieng their Master Bibliander DEEPE What the Deepe signifieth OUt of the Déepe call I vnto thée O Lord c. ¶ By the Déepe is vnderstood the aduersitie wherein the people of Israel was when they were scattered among the Chaldes Unto vs christen it signifieth the aduersitie trouble miserie which hapneth to vs for our offences and sinnes T. M. DESPERATION What an offence Desperation is SAint Hierom affirmeth the offence of Iudas to be greater in dispairing of the mercie of God then in betraieng Christ. And that Cain stirred God more to anger through desperation of pardon then by the slaughter of his brothers bloud Manie which haue persecuted Christ being conuerted beléeuing in him haue obtained pardon and are made examples to man that he ought not to distrust the remission of his wickednes seing the death of our sauiour is forgiuen to the penitent Let no man dispaire of Gods mercie and goodnesse Let him that is weake and cannot do that he would faine doe not dispaire but turne to him that is strong and hath promised to giue strength to all that aske of him in Christs name and complaine to God and desire him to fulfill his promise to God cominit himselfe And he shall of his mercie and truth strengthen him and make him féele with what loue he is beloued for Christs sake though he be neuer so weake Tindale The meanes to keepe vs from Despaire in time of afflictions To knowe Gods righteousnesse and to be fullie perswaded of it is a meane to bring vs to patience Howbeit that wée must match another Article with it that is to wit wée must alwaies thinke that GOD in afflicting vs doth not cease to loue vs yea that he will procure our saluation what rigour soeuer he vse towards vs so as all our afflictions shall bee asswaged through his grace and he will giue them a gladsome ende Caluine vpon Iob. fol. 139. DESTINIE SAint Augustine in Opusculo 82. questionum quest 45. Confuting soundlie the destinies of Planets among other his reasons saith The conceiuing of Twinnes in the mothers wombe because it is made in one and the same act as the Phisitians testifie whose discipline is farre more certaine and manifest then that of the Astrologers doth happen in so small a moment of time that ther is not so much time as two minutes of a minute betwixt the conceiuing of the one and the other How therefore commeth it that in Twinnes of one burden there is so great a diuersitie of déedes wills and chaunces considering that they of necessitie must needes haue one the same Planet in their conception and that the Mathematicalls doe giue the constellation of them both as it it were but of one man To these wordes of Saint Augustine saith Bullinger great light maie be aded if you annexe to them and examine narrowlie the example of Esau and Iacobs birth and sundrie dispositions The same Augustine writing to Boniface against two Epistles of the Pelâ—gians li. 2. cap. 6. saith They which affirme that Destinie doth rule will haue not onelie our déedes and euents but also our verie wills to depend vpon the placing of the starres as the time wherein euerie man is either conceiued or borne which placing they are wont to call Constellations but the grace of God doth not onelie goe aboue all starres and heauens but also aboue the verie Angells themselues Bullinger fol. 480. ¶ Looke Astrologie Fortune Chaunce DESTROIE NOT. The meaning of this place DEstroie not ¶ Or thou shalt not destroie or make awaie as some will By this he signifieth after the mind of Kimhi that he twice withstood and stilled his Souldiers which moued him to destroie and kill Saule Ezra thinketh it to be a certaine tune and manner of singing T. M. DEATH What Death is by the minde of Secundus the Philosopher WHen Adrian the Emperour had heard Secundus the Philosopher in the seuerall Oration he made of a noble Romane Matron a kinswoman of the Emperours he asked of him what death was to whom the philosopher answered thus Death is an eternall sléepe a dissolution of the bodie a terror of the rich a desire of yâ— poore a thing inheritable a pilgrimage vncertaine a théefe of man a kinde of sléeping a seperation of the liuing a companie of the dead a resolution of all a rest of trauailes an end of all idle desires Finallie death is yâ— scourge of all euill and the chiefe reward of the good ¶ We call death the loosing asunder and departing of two things the soule from the bodie yâ— which departing no man can escape but necessarilie die all we must that be borne in this world When the bodie by anie violence looseth his senses is spoiled from the quicke vse of his principall parts theâ—â— departeth the soule from him in manner the bodie leaueth yâ— soule before the soule leaueth the bodie For it is not yâ— soule by himselfe yâ— goeth from the bodie but it is the bodie by himselfe sorsaking life that causeth the soule to depart c. Lupset How the Diuell hath power of Death The Diuell hath yâ— power of death that is â—he is the authour of it by his malitious nature he brought it into the worlde for God made it not nor hath anie delight in it neither is it good in his eies nor was neuer mentioned among yâ— works of his hands but from the Diuell and of the Diuell and in the Diuell it began and is and videth And therfore in the Apocalips his name is giuen him Abaddon that is the destroier and as death is of him so for this cause also he is said to haue the power of it
all congregations of waters the Sea generallye but also because it was of olde time a constant opinion after the storyes that it hath his originall beginning from the Occean Sea Ye may also vnderstand by the drinesse of Nilus that it ouerflowed not the lande contrary to the olde accustomed manner thereof Some had leauer haue this to be figuratiuely applyed As there be certeine waters of the Gospell which the holy Ghost giueth so are there also the troubelâ—us waters of Aegypt that is of worldly doctrine Therefore when the word of God is ouerheard those waters drye vs. For the holy Ghost reprehendeth the world of sinne and openeth and declareth the works of darknesse In these waters doe Réede and Rush grow that is vaine trifling works such as are the works of hipocrits which after the outward shew and appearance séeme fresh but are within vaine and naught worth ¶ Hee sheweth that the Sea and Nilus their greate riuer whereby they thought themselues most sure shoulde not bée able to defend them from his anger but that he woulde â—â—nd the Assirians among them that they should kéepe them vnder as slaues Geneua The meaning of this place following Iesus Christ that came by water and bloud ¶ The water and bloud that came out of his side declare that we hauâ— our sinnes washed by him he hath made full satisfaction for the same Geneua How water in the Sacrament signifieth the people The people is anexed in the Sacrament through the mixture of water therefore I meru 〈…〉 le much that they are so contentions and will not see that as the water is the people so the wine is Christs body that is to say in a mystery because it representeth Christs bloud as the water doth the people Cipriane ad 〈…〉 Whiles in the Sacrament water is anneâ—ed with the wine the faythfull people is incorporate ioyned with Christ and is made one with him with a certeine knot of perâ—â—ct charitie ¶ Now whereas he sayth that we are ioyned and incorporate with Christ what fondnesse were it to contend sith we are there onely in a mysterie and not naturallye I. Frith VVAVE OFFERING What it signified ANd waue them for a waue offering ¶ This sort of offeringâ— after the Priest had lif 〈…〉 d vp was moued into euery side of all coasts to signifie that God was Lord of all the earth Tâ—e Bible note This sacrifice the Priest did moue toward the East West North and South Geneua ¶ Waue offering because it was wauen in the Priestes hands to diuerse quarters Tindale VVEDDING GARMENT What the wedding garment is and who be clothed therewith WHich had not on a wedding garment ¶ Many doe in vaine héere contend about the wedding garment whether it be fay â— or an holy and godly lyfe Séeing that fayth can neither be separated from good workesâ— neither canne good works procéede but from fayth But the onely meaning of our Sauiour Christ was this that we are called of the Lords vpon this condition that we should by the spirit be made lyke vnto him And therefore that wee might continuallye abide in his house wée must put off the olde man with all his pollutions and defiling spottes of sinne and must frame and giue our selues to a newe lyfe that our apparell maye aunswere so honourable a calling They therefore are clothed with this wedding garment which haue put on the Lord Iesus Christ and the new man which after God is shaped in righteousnesse and holynesse and as the wedding garment doth declare the minde to bee ioyfull affected towarde the wedding dinner and to reuerence the same euen so also by this wedding garment there is required that the guestâ— be such which with ioy with reuerence of the diuine maiestie and with giuing of thankes should obteine and enioy the heauenly benefits Marl. fol 499. ¶ The wedding garment is Christ himselfe whom in Baptime we put on through â—aith where from procéedeth loue and charitie which is the common badge of all true faithfull christians Sir I. Cheeke ¶ They that with their mouthes doe professe the Gospell and the true christian religion and so doe associate and a fellowship themâ—elues with the church and congregation and bee not inwardly sanctified with the spirit of God be without the bridegromes liuâ—rie ¶ Faith in Christs bloud maketh the marriage betwéene our soules and Christ and is properly called the marriage garment or the signe Tindale VVEDLOCKE ¶ Looke Marriage VVEAKE AND SICKE The meaning of Saint Paule in this place FOr this cause many are weake and sicke among you ¶ For this cause that is â—or lacke of good examining of our selues many are weake sicke in the faith many asleepe haue lost their faith in Christs bloud for lacke of remembrance of his body breaking bloudshedding not yâ— only but many are weak and sick euen striken with bodily diseases for abusing the SacrameÌ„t of his body eating the bread with their téeth not his body with their heart minde peraduenture some slaine for it by the stroke of God which if they had truely iudged and examined themselues for what intent they came thether why it was instituted should not haue ben so iudged chastened of the Lord. For the Lord doth chasten to bring vs to repentance and to mortifie our rebellious members that we may remeÌ„ber him Héere ye may shortly perceiue the minde of Paule Tindale fol. 164. ¶ Looke Examine VVEEKES How the weekes in Daniels prophesie be taken A Wéeke in Daniels prophesie is not taken for a wéeke of dayes but for a wéeke of years so that euery wéeke is counted for seuen yeares And the halfe yeare that he speaketh of is taken for the thrée years an halfe wherin Christ héere in earth stablished his Testament A wéeke is taken for seauen yeares As in Leuit. 25. 8. where the 70. wéekes that Daniel speaketh of are 190 yeares T. M. Then number 7. weeks of yeares ¶ A wéeke is sometimes taken for the number of 7. daies as before 23. 15. sometime for yâ— number of 7. yeares as heere and in Dan. 9. ver 24. 25. 26. T. M. VVELLES What the welles of the Sauiour are WIth ioy shall ye drawe water out of the welles of the Sauiour ¶ The wells of the Sauiour are the word of God the doctrine of the Gospell and promises of Christ wherewith trembling soules and afflicted consciences are refreshed Out of these saith he that they shal drawe water not out of mens traditions which are but puddles T. M. ¶ The graces of God shall be so abundant that ye may receiue them in as great plentie as waters out of a fountainâ— that is full Geneua VVENT OVT FROM VS What is meant by this place of Iohn Looke Vs. VVEEPE Causes why we should weepe AVgustine in his 4. Sermon of the first Sundaye in Lent writeth that there bée two