other Beholde the ouerboldnesse that hath alwaies reigned in the world which is that men will néeds be maister and make lawes at their owne pleasures and GOD must be faine to accept whatsoeuer they haue forged after that manner But contrariwse the holie Ghost telleth vs that wée must not lift vp one foote to go forward but onelie in the waie which God sheweth vs. Caluine vpon Iob. fol. 419. From whom popish deuotion sprong When men thought to serue God after their owne fashion and framed lawes for themselues saieng This will bée and such a thing will bée acceptable vnto God it was because they would make him like vnto themselues as though he delighted in all the small toyes which they had inuented That is to wit outward things and so doing they transformed God as though they would pull him out of his heauenly seate and drawe him downe hether or as though hée were a creature or a fleshlye thing For then we see all these fonde deuotions vsed in the papacie and tearmed their diuine seruice sprang of this namelie that they knowe not the highnesse of God for then would they haue concluded thus God is not delighted in the things which séemeth good in our owne eies for he is of an other nature then we bee he is a spirit and therefore must we serue him after a cleane contrarie fashion vnto that which pleaseth our nature neither must we in this case attempt anie thing of our owne heades but haue his lawe in which he hath declared his will vnto vs. Hée hath prescribed vs our rule let vs holde vs to that This is the sobrietie which God requireth by his worde and wherevnto he would haue vs to submitte our selues without swaruing anie thing at all there-from Caluine vpon Iob. fol. 399. DIFFERENCE To make difference of the Lords bodie what it is WHo so eateth drinketh vnworthelie he eateth drinketh his owne damnation making no difference of the Lordes bodie ¶ To make no difference of the Lords bodie is vnworthely to eate the Lords bread and to drinke of his cup c. Saint Austen in his 26. treatise vppon Iohn saith The Apostle speaketh of those which receiued the Lordes bodie without difference and careleslie as if it had bene anie other kinde of meat whatsoeuer Heere therefore if he be reproued which maketh no difference of the Lordes bodie that is to saie doth not discerne the Lordes bodie from other meates how then should not Iudas be dampned who came to the Lords table feining that he was a friend but was an enimie Bullinger fol. 1108. DISOBEDIENCE Examples thereof out of Scripture Through Adams disobedience we were all made sinners and subiect to death ¶ As by one mans disobedience manie wer made sinners so by the obedience of one shall manie be made righteous Rom. 5. 19. For as by Adam all die euen so in Christ shall all be made aliue ¶ Christ rose first from the dead to take possession in our flesh for vs his members And where he saith all shall be made aliue he meaneth the faithfull Geneua Lots wife for disobeieng the Lord was turned into a piller of Salt Of the plagues curses promised to the disobeiers of Gods word Read Deut. 28. and Iere. 29. The man that gathered stickes on the Sabboth daie was stoned to death Whosoeuer did not obeie the true minister of God and the Iudge was put to death Acan for his disobedience was stoned Iosu. 7. Saule for his disobedience was reiected and cast out of Gods â—auour The Prophet for disobeieng the word of the Lord was denoured of a Lion The Iewes for their disobedience were carried into captiuitie 4. Reg. 17. 23. Queene Vasthi for her disobedience was diuorced from the king Ahasuerus Iohanan disobeied the word of the Lord and carried the people into Aegypt Ionas for his disobedience was cast into the Sea Ionas 1. 15. Of disobedience to the Gospel Read Rom. 10. 16 the 16. 26 2. Thessa. 1. 8. and the. 3. 4. Of disobedience to parents Read Rom. 1. 30. 2. Tim. 3. 2. Exo. 18. Deut. 21. 18. Of disobedience to rulers Read 2. Pet. 2. 10. Iude. 8. DIVORCEMENT How and wherefore married folke maie be diuorsed THe same authoritie hath the woman to put awaie the man that the man hath to put awaie the woman Mar. 10. 11. 12. Christ saith there is no lawfull cause to dissolue matrimonie but adulterie For when the woman giueth the vse of her bodie to an other man shée is no more her first husbandes wife nor the husband no longer the husband of his wife then he obserue the faith of matrimonie with her Wheresoeuer the fault happen and can be proued by certeine signes and lawfull testimonies the persons maie by the authoritie of Gods word and ministrie of the magistrates be separated so one from the other that it shall be lawfull for the man to marrie an other wife and the wife to marrie an other husband And Christ saith Math. 5. 32. and. 19. 9. So that a man shall not néede to kéepe at home with him a woman that is no more his then an other mans neither the woman such an husband as is no more hirs then an other womans Mar. 10. 11. 12. Saint Paule 1. Cor. 7. 12. sheweth an other cause of diuorcement when one of the persons being married is an Infidell and of a contrarie faith If this person will not dwell with the other that is his fellowe in matrimonie and a christen man it is lawfull to breake the faith of matrimonie and marrie with an other So saith Saint Ambrose writing in the place of S. Paule Non debetur reuerencia c. The reuereÌ„ce of matrimonie is not due vnto him yâ— contemneth the author of matrimonie And in yâ— same place the contempt of God breketh yâ— right of matrimonie coÌ„cerning him yâ— is forsakeÌ„ least he should be accursed béeing married to an other Thus thou séest that the Lord Maâ— 5. and 19. giueth license for adulterie to diuorse and marrie againe Saint Paule for infidelitie Whooper Christ speaketh expreslie of the man that he maie for fornication put awaie his wife but he sheweth not whether the woman maie leaue her husbande if he commit whooredome the reason is because he doth onely answere vnto that was demanded of him But if a generall question be moued on this behalfe there is a common and a mutuall right of either parte euen as there is a mutuall knotte of faith and promise otherwise the husbande is the heade of the wife and the wife in subiection to her husband But as farre foorth as perteineth vnto chastitie of matrimonie and to the faithfulnesse of the bed the like lawe is prescribed vnto the wife The man saith Saint Paule hath no power ouer his owne bodie but the wife neither hath the woman power of hir owne bodie but the man There is like libertie therefore if the
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
husband or wife doe violate the promise of the bed the chast wife maie forsake her husband if he bee a fornicatour as wel as the husband maie put awaie his wife if shée haue plaied the whoore Marl. fol. 420. It is said whosoeuer putteth awaie his wife lette him giue her a letter of diuorcement ¶ These words doe perteine to the lawe of eschewing adulterie and doe teach that truelie and vndefiledly we ought to keepe the faith of wedlocke For euen as the Iewes thought that they behaued themselues falsely and amisse before God if they kéepe not the lawe after a politike order Euen so againe whatsoeuer the politike or morall lawe did not prohibite they fondlie imagined that it was at their plesure Moses in respect of the externall order did not forbidde the diuorsements with their wiues which wer woÌ„t to be obserued but onelie to take awaie the occasion of lust for it was a certeine testimonie of manâ—mission of frée libertie that euer after the woman might be frée from the bondage and power of the man and also the man by the same did acknowledge and confesse that he did not put awaie his wife for anie crime or fault but because the did not please him Marl. fol. 101. How the Bill of diuorcement was made Some write that the Bill of Diuorcement mencioned in the fift of Mathewe was made after this forme following as should appeare by a copie taken out of the lawe of the Hebrues This Bill made the 29. daie of Iune in the yeare of the creation of the world 5030. witnesseth that I H. K. the sonne of W. K. dwelling in the citie of London haue well aduised my self no man constraining me and haue dimist and set at libertie and left thée A. K. to thy self which hast bene héeretofore my wife and nowe hauing dimist thée and set thée frée I giue the leaue to do what thou wilt to go and giue thy selfe to wife to whom so euer it shal please thée In witnes wherof I giue vnto thée this Bill of diuorcement dimissorie Epistle beeing an instrument of libertie according to yâ— law of Moses Marl. fol. 102. Whie the Iewes were suffered to be diuorced The Iewes were suffered by the lawe for their weaknesse sake to be diuorced from their wiues giuing them a Testimoniall in their hands to auoide a further inconuenience yâ— was least when they were moued or angrie with them they would either haue poisoned or killed them The meaning of these places following Whosoeuer marrieth her that is put awaie from her husband committeth adulterie ¶ They that gather by this place that a man cannot be married againe after he hath putte awaie his wife for adulterie while she liueth reson fondlie For Christ speaketh of these diuorses which the Iewes vsed of which sort we cannot take the diuorcement for adulterie for adulterers were put to death by the lawe Let not man therefore put a sunder that which God hath coupled together ¶ He that putteth awaie his wife for adulterie or fornication doth not put asunder that which God hath coupled for it is GOD himselfe which commaundeth such to be stoned to death that doth separate them Where is the Bill of your mothers diuorcement c. God was not the cause whie the congregation of the Iewes which is vnderstood by mother was once his spouse was diuorsed forsaken but their owne offence diuorsed them was the cause whie they were sold to the vsurer c giuen ouer into the hands of the Gentiles or heathen and sparkled among the Medians Persians Babilonians Grecians and Romaneâ—s T. M. DOO Whatsoeuer God willeth to doe is well done THou shalt not doe that which is good in thine owne eies but doe that onelie which I commaund thee ¶ Upon this place Saint Iohn Chrisostome in his Oration against the Iewes saith thus Of a truth that which is done according to the will of God although it seeme to be wicked yet it is altogether pleasant and acceptable before God Contrariwise whatsoeuer is done beside the word of GOD and otherwise then he wil haue it done though it be as a thing acceptable to God yet it is of all other the worst and most wicked D. Wilson in his booke against vsurie fol. 182. How the doers of the lawe are iustified For before God they are not righteous which heare the lawe but the doers of the lawe shall be iustified ¶ That is shall be pronounced iust and righteous This sentence is onely spoken to the rebuke of the Iewes setting no small store by themselues in that behalfe of the lawe which yet they kept not This thing laieth Paule to their charge on this wise It is not inough for thée O thou Iewe to heare the law onelie to be a professour therof and a leaner vnto it but if thou wilt needs be iustified and made righteous in the sight of God by the law as thou so greatlie crakest then must thou kéepe the lawe not onelie heare it now that doest thou not out art guiltie of the breaking of it and therefore must thou haue an other waie to become righteous in the sight of God then by the keeping of the lawe which is as this whole Epistle doth after and before plainlie proue faith that fastlie beleeueth sinnes to be forgiuen fréelie by Christ not for our workes or deseruinges no not wheÌ„ we haue done the best yâ— we can And to this purpose doth Saint Ambrose writing on this selfe text expound Paule saieng Not they are righteous which heare the lawe but which beléeue in Christ whome the lawe promised affirming plainlie that to beléeue in him is to doe the lawe Tindale The Apostle in this place goeth about to rifell the foolishnesse of the Iewes which supposed that the hearing and vnderstanding of the lawe was sufficient to the accomplishing of the same although they in no part fulfilled it which Saint Paule héere confuteth as though he would saie vnto them You bragge that you are iustified by the lawe where in no part ye doe fulfill the lawe but bragging of a little superficiall vnderstanding of the lawe perswade your selues straight that you doe fulfill the lawe as though the accomplishing of the lawe consisted in knowledge and vnder standing and not in fulfilling but heerein you are deceiued for not the heares but the dooers of the law are instified And because none fullie accomplisheth the law so absolutelie as Gods iustice requireth therefore our iustification commeth not by the lawe where of the Iewes bragâ—â—d Rom. 10. and therefore in the same Chapter the Apostle concludeth thus Nam perfecto c. for Christ is the fulfilling of the law to iustifie all that beleeue â— Gough So that ye bee dooers of the worde and not hearers onelye deceiuing your selues For if 〈…〉 hâ—are the worde and declareth not the same by his workes he is like vnto a manâ— beholding his bodilie face in a glasse and so
that no man did know his sepulcher vnto this day The sepulcher of Moses God would haue it vnknowen least the Iewes which counted Moses for such a great and holy prophet shuld commit Idolatry set vp Idolatry vpon y◠sepulcher of Moses worship Moses as God for y◠Iewes were redy to Idolatry Of this doth y◠cōtention appeare to be sprong betwéen Michael the diuel of the which cōtention Iudas héere speketh of The diuel wold y◠body of Moses to haue ben shewed to the Iews that it might haue ben vnto them an occasion of Idolatry Michael would it should not haue bene shewed vnto them that they should haue hadde by it none occasion of Idolatry but that all Idolatry should be vtterly extincted and put away Héere you may learne the desire of the Diuel which is to mooue to Idolatry to iniquitie and sinne Good men then alway doe disswade from Idolatry sin◠taketh away all occasion by y◠which passage may be made to Idolatry sin S. Iohn Apo. 12. doth speake of a certaine battaile betwéene Michael the diuell He saith there was made a great battaile in heauen Michael the Archangel his Angels did fight with a Dragon and the Dragon and his Angells did fight with Michael but they haue not preuayled nor yet no place of them was founde any more in Heauen But the battayle of which it is heere spoken was of the body of Moses which the Diuell woulde haue had worshipped that the Iewes might haue committed Idolatry on it Michael did resist him This is the meaning of this place saith the Author after my opinion if it be the true meaning of Iude take it if not take their mindes that can bring a better sense and I my selfe will be glad to learne of better learned then I am for I am of the least the true vnderstanding of this place Accept mine opinion in good worth till thou heare a better Biblian vpon Iude. It is most like that this example was written in some of those bookes of the scripture which are now lost Nu. 21. 14. Io. 10. 13. Who be Michaels Angells Michael and his Angells fought with the Dragon ¶ Michael who in the Prophet is called a great Prince is said to stand in Gods people side Dan. 10. 21. representeth vnto vs Christ whose Angells be both those holy seruiable spirites and also among men the godly Princes and Magistrates together with the Ministers of Gods word which serue Christ in vanquishing the huge powers of Antichrists hoast Marl. vpon Iohn in the Apoc. fol. 174. MICHOL Diuers doubtfull places of this woman made open plaine MIchol being Dauids wife was afterward giuen by Saule hir father to one Psaltiel y◠son of Lais which Psaltiel being a good man and a Doctour of Lawe did not yet vs◠hir for hée knewe hir to bée the very wife of Dauid and that hée had not forsaken hir for the which cause Dauid after ward receiued hir againe which he would not haue done if she had ben known of Psaltiel euen as he went no more into his wiues which Absosolom knewe Lyra. And whereas it is sayd that Michol had fiue sonnes by Adriel it is to be vnderstood that they were the sonnes of Merob her sister which was the wife of Adriel for Michol had no naturall childe borne of her nor was the wife of Adriel But bicause Michol did nourish and bring vp the children of Merob shée being dead euen as they had bene her owne naturall children therefore were they called the sonnes of Michol which were not her naturall sonnes but her sonnes by adoption Ly. And the sonnes of Michol the daughter of Saule whome shée bare to Adriel ¶ Héere Michol is named for Merob Adriels wife as appeareth 1. Reg. 18. 19. For Michol was y◠wife of Psaltil 1. Reg. 25. 44. and neuer had childe 2. Reg. 6. 32. Geneua And where it is sayd how Psaltiel went after Michol his wife wéeping what time as she was restored againe to Dauid It was thought that he wept for ioye that she was reduced to her owne husband againe and that he had not touched her but kept her as his owne sister for he béeing a doctour in the lawe knew that it was not lawful for him to touch her carnally Dauid being aliue Lyra. MICHTAM What this word Michtam signifieth Michtam of Dauid ¶ That is nobilitie or honour of chiualrie or an instrument of Musicke T. M. MY DAY The meaning of this place following ABraham was gladde to sée my day and he sawe it and reioysed ¶ To sée my day which was to sée the comming of Christ in the flesh which thing Abraham sawe farre off with the eyes of faith Geneua ¶ All the holy Fathers that were before the comming from the beginning of the world had the same fayth of Christ that we haue which be called Christians Tindale MY GOSPELL Wherefore Paule calleth it his Gospell According to my Gospell ¶ He calleth it his Gospell partly because he tooke much labour in preaching it partly for the great affection that he had towards it and for that he was appointed to the publishing of it abroade Pet. Mar. vpon the Rom. fol. 44. MILKE What is meant by milke and strong meate SUch as néede of Milke not of strong meat ¶ By Milke are vnderstood things easie to perceiue By stronge meate such as are hard and obscure Tindale ¶ That is called Milke which agréeth to beginners such as haue little experience That is called strong meat which is for old practitioners such as haue wisdome to iudge betwéene truth and falsehood Deering MILSTONE What is meant by this Milstone THat a Milstone wer hanged c. ¶ He maketh mention héere of a great kinde of punishment which the Palistines vsed as Saint Hierome saith to punish notable offences and wicked actes The Latine text for a Milstone hath Mola asinaria which signifieth the great stone that lyeth vnderneath in the Mill the which stone in Gréeke is called Asinus an Asse of the which commeth Asinaria S. Hillary saith that it is called Mola asinaria or the Asse stone because the Asse did vse to turne the same about at such times as any thing should be ground according to the manner of those Mils which we haue in these daies in the which an horse being blindfolded turneth the stone going still round Marl. fo 397. What is meant by the taking of the Milstone to pledge NO man shall take the neather or the vpper Milstone to pledge for then he taketh a mans life to pledge ¶ Ey the neather or the vpper Milstone is signified anie thing which is necessary required to a borrower or a debter whereof he nourisheth and susteyneth himselfe that maye no creditour take from him in especiallye his craft and occupation whereon he chiefelye liueth maye hee not by imprisonment which some most cruelly doe kéepe