and office the Father the Sonne and holie Ghost And yet but one God The same thing also is more plainlie opened vnto vs in the 18. of Genesis where it is written that the Lord appeared vnto Abraham as he sate in the Tent dore for he lifte vp his eies and sawe three men which ranne to méete them and fell to the ground and said Lord I beséech thée if I haue found fauour in thy sight goe not I praie thée from thy seruant c. Héere he sawe thrée to make vs vnderstand as I said before the pluralitie of persons And yet he honoured but one and therefore said Lord I beséech thee depart not from me And to signifie vnto vs the vnitie of the Godhead And therefore not without cause S. Iohn saith There are thrée that beare witnesse in heauen the Father the Word and the holie Ghost these thrée are one wherefore it must néedes be graunted that Christ is God Christ saith also Or Abraham was borne I am Which words I am declare vnto vs his Godhead for it is onelie the name of God as he himselfe said when he sent Moses vnto the children of Israel in Aegypt saieng thou shalt saie thus vnto them I am hath sent me vnto you Ergo Christ is God Christ said vnto his disciples Goe your waie and teach all Nations baptising them in the name of the Father of the Sonne and of the holie Ghost But yet it is not lawfull to baptise in the name of anie creature but onelie in the name of God and we are commaunded to baptise in the name of Iesus Christ. Ergo Christ is God S. Iohn saith In the beginning was the Word and the Word was with God and God was the Word which Word also became flesh and dwelt among vs by which words it is euident that he is God and that from the beginning None hath power to make and create all things but onelie God but Christ hath made and created all things as saith Paule both in heauen and in earth visible and inuisible and S. Iohn saith the world was made by him and the world knew him not Ergo Christ is God Whatsoeuer is without beginning is God Christ is without beginning Ergo Christ is God But now to proue the Minor that Christ is without beginning it is written that in the beginning God created heauen and earth and so made yâ— world and all that are therein and this was done in the beginning But Christ was before the world was as he himselfe affirmeth saieng Glorifie me then Father with thine owne selfe with the glorie which I had with thée or euer the world was Ergo Christ is God Saint Iohn saith We knowe that the Sonne of God is come and hath giuen vs aminde to knowe him which is true we are in him which is true through his sonne Iesus Christ the same is verie God and eternall life 1. Iohn 5. 20. A more euident place of scripture cannot be which affirmeth not that Christ was God by his Office as was Moses but the true and verie God and also eternall life S. Paule also affirmeth that Christ came of the Israelites which is God ouer all things blessed for euermore And Thomas said vnto Christ My Lord and my God In all which places he is called as he is indéed God It is written thou shalt honour the Lord thy God and him onelie shalt thou serue And yet S. Paule saith that in the name of Iesus Christ shall euerie knée boow both of things in heauen and things in earth and things vnder the earth By which sentence we see that godlie honour is due vnto him also wherefore it must néedes be graunted that he is God Esay also prophecieng of Christ saith that vnto vs a childe is borne and vnto vs a sonne is giuen vppon his shoulders shall his Kingdome lie and he is called with his owne name wonderfull the giuer of counsell the mightie GOD the euerlasting Father the Prince of Peace And Paule in like manner out of the Psalmes of Dauid saith He maketh his Angels spirits and his ministers flames of fire But vnto the Sonne he saith God thy seate shall be for euer euer In which places we sée he is called God yea and that the mightie God Mâ—châ—â— the Prophet saith and thou Bethleem Epheata art little among the thousands of Iuda out of thée shall come vnto 〈…〉 which shall â—ée the Gouernour of Israel whose out-going hath bene from the beginning and from euerlasting And againe Paule saith Iesus Christ yesterdaie and to daie the same continueth for euer the which sentence meruailouslie commendeth and setteth forth the diuinitie of Christ forasmuch as he is without beginning from euerlasting shall continue for euermore None is able or hath raised vp Christ from death but God as Peter affirmeth that God raised him vp and loosed the sorrowes of death But Christ hath power to raise vp himselfe for he saith Destroie this Temple meaning the Temple of his bodie and I will reare it vp in thrée daies And againe I haue power to put my life from me and haue power to take it againe Wherefore it must néedes be graunted that Christ is God Christ saith All that the Father hath are mine The Father hath the Diuine nature and Godhead in him Ergo Christ hath the same and so he is God For saith Paule in him dwelleth all the fulnesse of the Godhead bodilie we are complete in him which is the head of all rule and power All things that the Father doeth the same doe I saith Christ for the Father giueth eternall life to as manie as beléeue in him and so doth Christ. Wherefore séeing that the Father and the Sonne haue all one action néedes must it followe then that they be of one nature and so is one God with him as he himselfe affirmeth saieng The Father and I are one teacheth vs also to beléeue that the Father is in him and he in the Father Certaine of the Arrians Obiections that Christ is not God aunswered Obiection THe Father saith Christ is greater then I. Christ ye sée in this place hath graunted himselfe to be infexiour vnto the Father wherefore it cannot be said that he is all one God equall with him Aunswere Forasmuch as there are two natures in Christ the nature of God and man as is before sufficientlie proued I aunswere that by his diuine nature he is God equall and all one with the Father as he himselfe said I and the Father are one But as touching his humaine nature he was lesse then the father And therefore he said the Father is greater then I. But how yâ— this Scripture ought thus to be vnderstood we shall sée that Saint Paule will declare the selfe same thing in effect in one sentence Iesus Christ saith he when he was in the shape of God thought it
there was an other booke opened which is the Booke of life ¶ This is the booke wherein the chosen are reported to be written before the beginning of the world by reason of the certaintie of their Predestination whereof thou readest thus either forgiue them this offence or if thou wilt not doe it wipe out of the booke of life which thou hast written Exodus 32. 32. Also be glad for your names are written in heauen Luk. 10. 20 Also whose name are in the booke of life Phil. 4. 3. Moreouer it is a similitude borrowed of the custome of men who in taking musters are wont to write the choicer sort and to call them by name So is God said to take view of his seruaunts by name and to call them by name Exo. 33. 12. and Iohn 10. 3. Mar. vpon the Apoc. fol. 281. ¶ After this was an other booke opened of a farre diuerse nature from the other bookes for it was the swéete booke of life wherein were registred all that were predestinate to be saued from the worlds beginning And this booke is the eternall predestination of God Bale Who be written or wiped out of the booke of life And I will not wipe him out of the booke of life ¶ To bée wiped out of the booke of life is as much as not to be reckoned among the liuing blessed and happie sort For the booke of life is nothing els but the register of the righteous which are fore ordeined to life according as Moses saith Exo. 32. 32. And as it is written in Psal. 69. 27. and in Dan. 12. 2. This regester saith Gasper Megander doth God reserue in his owne kéeping And therefore it is nothing els but his eternall dteermination fore purposed in his brest In like manner Dauid saith let them be wiped out of the booke of the liuing Psal. 69. 27. that is to saie let them not be reckoned among Gods chosen whom he allotteth to the possession of his church and kingdome In this booke of life that is to saie in this election or choice determination purpose knowledge or predestination of God there is not registred ante misbeléeuing Turke anie wicked Iewe anie vnâ—epentant noughtie packe nor anie stubborne hypocrite vnlesse they turne to the Lord acknowledge Christ the onelie sonne of God For none be written in it but such as beléeue aright in Christ. And that we maie read this booke we need not to climbe vp into heauen with the worldlie wise men to search out Gods secrets but must come to the plaine Shepheard to the Dxe â—all where Christ laie Luke 2. 16. We must looke vpon Christ who is become man and was crucified and put to death for vs and if we finde our selues in Christ then doe we reade our name written in the booke of life For he that beléeueth in the sonne of God hath euerlasting life Iohn 3. 36. And he shall not come to damnation but is passed from death to life Iohn 5. 24. And in this place Christs meaning is that he which ouercommeth not but like a weakling and coward shrinketh in this incounter by consenting to wicked errour shall be cast awaie with shame haue his name striken out of the booke of life Marl. vpon the Apoc. fol. 59. And the Bookes were opened◠¶ These bookes séeme to be the consciences of all men be they good or bad which shall be then laied open according as the Apostle witnesseth Rom. 2. 15. 1. Cor. 4â—5 by reason that Christ shall bring all the things to light which were couered before Other some take these bookes to be the olde and newe Testaments that forasmuch as there is shewed in them what God had commanded it shuld appeare also by them what euerie man had done or not done But the first exposition is the truer Marl. vpon the Apoc. fol. 280. Of what credit the bookes of Machabees be in the scripture Saint Austen receiued it for Canonicall But first of what sure credite did he receiue it The Iewes saith he estéeme not the writings of the Machabees as they doe the Lawe the Prophets and the Psalmes of which the Lord himselfe hath witnessed as of his witnesses saieng It was necessarie that all things should be fulfilled that are writen in the Lawe and the Psalmes and Prophets concerning me But it hath bene receiued of the Church not vnprofitablie if it be sobâ—rlie read or heard And Hierome teacheth without anie doubting that the Authoritie thereof is of no force to the prouing of Doctrines And it euidentlie appeareth by that olde booke which is intituled vnder the name of Cipriane concerning the exposition of the Crede that it had no place at all in the olde Church But why do I héere striue without cause as though the Authour himselfe did not sufficientlie shewe how much he is to be credited when in the ende he craueth pardon if he haue spoken anie thing not well Truelie he that confesseth his writing to néede pardon saith plainlie that they are not the Oracles of the Holie Ghost Beside all that the godlinesse of Iudas is praised for none other cause but for that he had an assured hope of the last resurrection when he sent an offering for the dead to Hierusalem Neither doth the writer of that historie referre that which Iudas did to be a price of redemption but that they might be partakers of the eternall life with the other faithfull that had died for their Countrey and Religion This doing was indéed not without superstition and preposterous zeale but they are more then fooles that drawe a Sacrifice of the Lawe so farre as vnto vs forasmuch as we knowe that things doe cease by the comming of Christ that then were in vse Caluine in his institutions 3. li. chap. 5. Sect. 8. Of certeine bookes of holie scripture lost Whereof it shall be spoken in the booke of the Battailes of the Lord. ¶ Which séemeth to be the Booke of the Iudges or as some thinke a Booke which is lost Geneua Is it not written in the booke of Iasher ¶ Some read in the booke of the righteous meaning Moses The Chaldes text readeth in the Booke of the Lawe but it is like that it was a booke thus named which is now lost Geneua In the Booke of Nathan the Prophet in the Booke of Gad ¶ The Booke of Nathan the Prophet and the Booke of Gad are thought to haue bene lost in the Captiuitie Geneua Written in the Booke of Chronicles of the Kings of Iuda ¶ Which Bookes are called the Bookes of Semeia and Iddo the Prophets 2. Par. 12. 15. Geneua Of the booke of the Lawe found I haue found the Booke of the Law of the Lord. ¶ This was the copie that Moses left them as appeareth 2. Par. 34â— 14. which either by the negligence of the Priests had bene lost or els by the wickednesse of idolatrous Kings had bene abolished Geneua BORDERS Wherefore
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
by Salt for as Salt maketh meates sauorie so godly wisdome causeth our communication and talke to be allowable and haue a grace we ought to take héede with whom and before whom we do talke according to the audience to moderate and rule our communication Sir I. Cheeke Let your speach be alwaies gratious c. ¶ Perteining to edification and mixt with no vanitie Geneua How the nature of Christ is set out by the ceremonie of salt Upon all thine offering thou shalt bring Salt ¶ By this ceremonie is the nature of Christ set forth which is figured in all sacrifices For Christ is the true and heauenly Salt by whoÌ„ all that beleeue in him be made sauorie and pleasant vnto God the father so that they shall neuer so putrifie that they shall Perish The Bible note How salt in Baptime is not Christs ordinaunce The vse of Salt in the olde Testament was appointed to the Iewes by the law prescribed by Moses to them that were vnder the lawe If it had bene Christs pleasure yâ— his ministers should haue looked backe vnto the rites of Moses taken out of them such as they listed he would rather haue had declared the same or els the Apostle wold haue done it wherefore our opinion is saith Musâ—ulus that this vse of Salt also in Baptime is to be attributed vnto yâ— wil worship of the Bishops Mus. fo 290 Of the salted couenant Let it be a salted couenant for euer ¶ Like as Salt doth preserue flesh from corruption so this couenant shuld be sure stable and incorruptible The Bible note Neither shalt thou suffer the salt of the couenant of thy God to be lacking ¶ All offerings must be salted with Salt signifieng that al our works must be directed after the doctrine of the Apostles and Prophets and then shall they be acceptable in the sight of the Lord if they sauour of the Salt thereof or else not T. M. What the sowing of Salt meaneth Destroied the citie and sowed Salt in the place ¶ He sowed Salt there to make it barren for euer for Salt maketh the â—round vnapt to bring forth any thing as saith Plinie in hisâ— 13. booke the. 17. chapter Abimelech after he had destroied the citie of Sichem soweâ— Salt therein which was a token of a wildernesse and desart For Salt drieth the ground and maketh it vnfruitfull In Hebrew Malach signifieth Salt Thereof commeth the Uerbe Malach which is to Salt but in the Coniâ—gation Niphal Niuilah is a Uerbe which signifâ—eth to destroy to breake downe to wast That word leremy vsed in his 14. chapter And Dauid in his 107. Psalme God turneth a fruitfull land into a saâ—â—ish ground that is maketh it wast desart In the yeare 1165. Frederike Oenobarbus the Emperour ouerthrew Millaine sowed Salt there For that citie tooke part with Alexander the third being Pope against Caesar which thing Frederike tooke in ill part Pet. Mar. vpon Iudic. fol. 170. SALVATION A firme Argument for the certeintie of our saluation ANd seeing it is sayd that faith shall be imputed vnto vs vnto righteousnesse as it was in times past imputed vnto Abraham we haue a most firme argument of the certeintie of saluation For as Abraham behaued himselfe towardes the promise of God as touching that he should haue issue So must we behaue our selues towardes the promises of the remission of sinnes But he was certeine neither doubted hée whereof we ought to be certeine of the saluation promised vnto vs and by no meanes to doubt thereof This reason let vs holde fast and not suffer it to slip from vs. Pet. Mar. vpon the Rom. fol. 96. As the holy Scriptures teacheth vs we ought to hope such is the nature of hope not to confound we may manifestly infer that we ought not to doubt of our saluation There are which pretend the their doubt héereof springeth for yâ— they are vncertein whether they shal perseuer vnto yâ— end or no. But these meÌ„ shuld coÌ„sider yâ— we ought alwais to pray for perseueraÌ„ce For as saith Cipriane whom Augustine followeth in all the things which we aske in the Lords prayer is included perseueraÌ„ce And as Iames teacheth we must aske without doubting wherfore it is manifest yâ— we must by no meanes doubt of perseuerance especially seeing we haue in our hearts the holy Ghost alwayes bearing an excellent testimonie vnto vs thereof For as Saint Paule saith in this Epistle It is the spirit that beareth witnesse to our spirit that we are the sonnes of God and â—e which hath not the spirit of Christ is none of his And Paul writeth of himselfe that he is sure that neither life nor death nor principalitie nor power can pluck him from yâ— loue of God namely from the loue wherewith God loued him Pet. Mar. vpon the Rom. fo 967. How without the Church is no light or saluation S. Cipriane De simplicitate praelatorum saith Whosoeuer is separated from the Church is ioyned to an adulterous church yâ— same man is separated from the promises of the church neither perteineth he to Christs merits which hath left yâ— church of Christ. He is a strauÌ„ger he is vncleane he is an enimy He cannot now haue God his father who hath not the church his mother If he may scape that was out of the Arke of Noe he may also escape that is abroad out of the church He must néeds be a most wicked man whosoeuer he be that leaueth his owne country the fellowship of very good men and falleth away to the enimies Lactantius therefore most truely sayd It is onely the catholike church which receiueth true religion Héere is the fountaine of truth This is the household of faith This is yâ— temple of God into the which if one enter not or out of the which if any depart he is excluded from the hope of saluation life euerlasting for our sauiour said that out of the sheepfolde life is not to be sound Bullinger fo 843. The causes of our saluation The speciall cause why we obteine euerlasting life is yâ— voluntarie frée will of God And the second cause are yâ— merits of Christ for he died for the saluation of mankinde but this is also a frée gift of the good will of God The third cause is our faith by the which we embrace receiue this good wil of God and the merits of Christ. Marl. vpon Mat. fol. 373. It is most true that the eternall election of God in Iesus Christ is the onely and sole cause of saluation vnto vs miserable and mortall men And holy faith imbracing the mercie of God in Iesus Christ by the testimonie of the holye Ghost in our heartes is that which doth assure vs that it is so Moreouer I say vnto thée that if any man should goe about to take from thée this assurednes and to make thée doubtfull of thy saluation he goeth about
kicke against the manifest and knowen truth and so to dye without repentaunce with a dispaire of the mercie of God in Iesus Christ is to sinne against the Holy ghost Sir I. Cheeke But whosoeuer c. ¶ That is he that striueth against the truth which he knoweth and against his owne conscience cannot retourne to repentaunce for he sinneth against the Holye ghost Geneua He resisteth the Holy ghost which openly repugneth against the veritie of God and by despite enforceth himselfe as much as he can to ouerthrow it Now a man may sinne willyngly yet be not in wil to warre against God or to blaspheme his holy word Caluine It is named the sinne of the Holy ghost not against the godhead of the Holy ghost for the same God is also father sonne nor against the person of the Holy ghost for it is no greater then the person of the Father and of the Sonne but it is to sinne against the graces of the spirite within vs and so to sinne against them that we contemne and despise them treade them vnder féete accompt them prophaneâ— and maliciously cary them away to all wantonnesse This then is sinne against the Holy ghost In a continuall Apostacie and general falling from God to sinne against thine owne conscience so that thou despise the graces of God which he had giuen thée to the setting foorth of his praise and turne them to the contempt of his maiestie and glorie By the example of Satan and the Angels that fell from heauen by Caâ— that flew his brother by the Scribes Pharesies against Christ and Iulianus the Emperour and that is written before it appeareth that the sinne of the Holy ghost is a generall Apostacie from God with wilfull malitious vnrepentaunt heart to persecute the truth vnto the ende As manie as doe feare at the remembrance of this sinne they are as farre from it as the East is from the West for this sinne is a mocking and scoffing of the Sonne of God it is not a wéeping and mourning Deering When couetousnesse findeth aduauntage in seruing falshood it riseth vp in an obstinate mallice against the truth and séekeâ—h all meanes to resist it this is sinne against the Holy ghost As by example Balaam the false prophet though he wi 〈…〉 that God loued Israel and had blessed them promised them great things and that he would fulfill his promise yet for couetousnesse and desire of honour fell into such mallice against the truth of God that he sought how to resist and to cursse the people Christ saith It shall neuer be forgiuen héere nor in yâ— world to come that is that as the sinne shall be punished with euerlasting damnation in the life to come euen so shal it not escape vengeaunce heere as thou séest in Iudas Pharao and in Balaam and in all other Tyrants which against their consciences resisted the open truth of God The cause why it shall not be forgiuen is for that the offender cannot repent but is vtterly shut out from repentaunce hath his heart hardened for if he were able to repent he shuld be pardoned because that by repentaunce and faith all things are washed away Wherefore the Holy ghost will rebuke the world of sinne Of sinne because they beléeue not in me ¶ Unbeléefe is that sinne that condemneth the world by the world vnderstand the wicked reproued and vnfaithfull and not all the creatures that be in the world and faith is the righteousnes of beléeuers This thing because the world and naturall reson will not know but will be iustified saued by their owne works is euen it wherof the Holy ghost shall rebuke the world and shew that it shall be iustly condemned Tindale Of sinne c. His enimies which contemned him and put him to death shall be conuict by their owne conscience for that they did not beleeue in him Act. 2. 27. And shall knowe that without Iesus Christ there is nothing but sinne Geneua How sinne is taken in this place following And by sinne condemned sinne in the flesh ¶ Sinne is héere taken for a sinne offering after the vse of the Hebrue tongue Tindale God through the sacrifice of sin which Christ his onely sonne offered vpon the Crosse in his flesh and abolished sinne which raigned in our mortal bodies The Bible note Of sinne vnto death how it is declared There is a sinne vnto death and for it I say not that thou shouldest pray ¶ Whatsoeuer sinne we sée in the world let vs pray and not dispaire for God is the God of mercie But for the sinne to death which is resisting grace fighting against mercie open blaspheming of the Holy ghost affirming yâ— Christs miracleâ— are done in Belzabub and his doctrine to be of the diuell I thinke no Christen man if he perceiue it can otherwise pray then as Paule prayed for Alexander the Coppersmith the 2. to Timothy the last that God would rewarde him according to his workes They that goe backe againe after they knowe the truth and giue themselues willingly to sinne for to follow it and persecute the doctrine of truth by profession to maintain falshood for their glory and vauntage are remediles as ye may sée Heb. 6. and 10. Balaam so sinned the false Prophets in the olde Testament so sinned the Pharesies so sinned Alexander so sinned and now many so sinne following their pride couetousnesse Tindale ¶ What this sinne vnto death is our Sauiour Christ doeth sufficiently declare saieng If ye will not beléeue ye shall dye in your owne sinnes So that this sinne vnto death is nothing els but a wilfull obstinate infidelitie this sinne no man that is borne of God doth commit though of frailenesse we be subiect to sinne as long as we liue Sir I. Cheeke If we sinne willingly after we haue receiued yâ— knowledge of the truth ¶ This is the sinne whereof is spoken Mat. 12. 31. that is the sinne of blasphemie against the Holy ghost which sinne Iohn calleth the sinne vnto death 1. Iohn 5. 16. ¶ They sinne willingly which of set purpose and mallice doth withhold the truth in vnrighteousnesse and lying which know that in all the world ther is no other Sacrifice for sinne but that onely Omnisufficient sacrifice of Christs death and yet they will not commit themselues vnto it but rather despise it and abide still obstinately in their wickednesse and sinnes vnto such remaineth a most horrible and dreadfull iudgement Sir I. Cheeke For it is not possible that they which were once lightened haue tasted ¶ This text denieth not impossibilitie of mercie in God but the impossibilitie of repentaunce in such men as malâ—tiously forsake the truth blaspheme Christ take part against the Holy ghost For the truth is that with the Lord ther is mercie plenteous redemption Psa. 130. 7. So that whosoeuer calleth vpon his name shal be saued Ioel.
the rocke eod How Christ is the true Rocke eod Rod. The opening of the place 923. Of the rod and staffe of God 924. Rome How Babylon is proued to bee Rome eod An obiection aunswered 925. Reasons to proue that Christ suffered at Rome eod How Babylon is proued to be Rome by the Doctors 926. Rudâ—ments What they were c. 927. S. SAbboth Wherefore it was instituted 928. How the Priests brake it and were blamelesse 929. What is meant by the second Sabboth eod Why the Machabees sought on the Sabboth 930. The meaning of the place eo The signification of the Latine worde Sabbathum eod Sackecloth What the wearing of sackcloth meaneth eod Sacrament What a Sacrament is 931. What are Sacrament doth signifie 933. How it is called the bodye of Christ eod The right consecrating of the Sacrament eod How it is a memorial or signe of Christs death 934. How it is receiued with our mouth eod How it is more then bare bread or wine eod How it is made of two natures eod How Sacraments are no cause of gracâ— eod What ought to bee considered in Sacraments eod How they be holy whether the minister be good or bad 935. What the olde Fathers doe teach of the Sacrament eod As it is our body so is it Christs 936. How it hath no Accident without his substance eod Of a new Article inuented in the Sacrament 937. Of the Sacramentall chaunge eod Of the Sacramentall word eod How in the SacrameÌ„t remaineth bread and wine eod Of the Sacramentall eating 938. What is to bee wondered at in the Sacrament eod How the sacrament may be poisoned eo How it was cast in the fire burnt 939. How there is but two Sacraments eod When it was forbidden to bee ministred in both kindes eod Sacraments of the Elders compared to ours eod Sacrifice What a sacrifice is 940. Of two maÌ„nner of sacrifices eo How the Priests cannot offer vp Christ in sacrifice 941. How it is to offer our bodies a quick sacrifice 942. What manner of sacrifice we offer to god eod Of the sacrifice of the Table and Crosse. eod What the sacrifice of righteousnesse is 943. The difference betweene a sacrifice and a sacrament eod What sacrifices doe signifie eod Of the Leuiticall sacrifices eod Of sacrifices made by fire eod What the sacrifice of thankes is eod The sacrifice of the olde lawe what it meant 944. Sacriledge What sacriledge is eod Saduces What the Saduces were 945. Sagaion what it signifieth eod Saints how they are not to be praied vnto nor c. 946. To praise God in them what it is 947. How the dead saints knowe nothing c. eod How they cannot imparte their righteousnesse to other 948. Certaine obiections aunswered eod Wherefore Saints deedes do serue 952. How they haue not merits sufficient for themselues eod How the faithfull liuing in earth are Saints 953. How Saints shall iudge the world 954. Salomons House Of the beautie thereof c. eod Of Salamons Temple 955. What Salomons porch meaneth eo Salt What is to be salt eo Who it is meet to salt 956. Of the salting of hypocrites eo Of the salt that hath lost his saltnesse eo How our speach ought to bee powdered with salt eod How the nature of Christ is set out by the ceremonie of salt 957. How salte in Baptime is not Christs order eod Of the salted Couenaunt eod What the sowing of salt meaneth eod Saluation A firme argument of our saluation 958. How without the Church is no saluation 959. The causes of our saluation eod How our saluation is neerer now then when c. 960. To worke out our saluation what it meneth eod Salute The meaning of the places eod Samaritanes Of their opinions 961. Samuel how the place is vnderstood eod Of the raising vp of Samuel eod Sanctus sanctorum what the meaning of these are eod Sanctifie what it is to sanctifie 962. The meaning of the place eod How our meates are sanctified 963. Sanctuary Of the praiers made in the Sanctuary eod What it is to feare the Sanctuary eod Saphire The nature of the Saphire and c. 964. Sapience A definition thereof eod Sardine A description of the stone c. eod Sardis What Sardis is 965. Sardonix The description thereof c. eod Satan how Satan is taken for an enimy eod How hee is called the Prince of this world 966. How his standing among the Angells is vnderstood eod Of the man that Paule deliuered to Satan 967. How Peter is called Satan 968. How Satan can doe no more then God permitteth eod How he entered into Iudas eo Of his binding vp loosing againe 969 Satisfaction What is vnderstood thereby 970. How hurtfull the doctrine of satisfaction is 971. Of two manner satisfactions 972. Saturninus Of his opinions eod Sauiours How there is no mo Sauiours but one eod How the place is vnderstood 973. To be saued by hope what it meaneth eo Saule Why he was called Paule eo How Saule rent Samuels coate eod Scape goate 974. Scepter What the scepter of Christ is eo Scisme What Scisme is and how it is defined eod Of Scismes good and euill 975. Scorner The propertie of a Scorner 976 Scorpion The papists compared to a scorpion eod Scribe What a Scribe is 977. Scripture How the Scriptures are easie to be vnderstood 978. How Christ and the Church are learned therein 979. Against them that say they bee darke eo How in them are things needfull for our saluation 980. How holy Scripture is to be read 981. Of the ignorance knowledge of Scriptures eod How by them all doubts are tried 982. How Christ ouercommeth Satan with Scripture 983. How the place is to be vnderstood eo How it hangeth not vpon the iudgement of the Church eod WheÌ„ the Scripture was in English 985 Of Herodes burning the Scriptures eo Sea Of yâ— diuers nameâ— giue to the sea eo What the sea of Glasse signifieth eod What Iob meaneth by these two Sea 〈…〉 Whale 986. Sebellius Of his hereticall opinions eo Second Of the second time of punishinâ— 987. What is meant by the second death eod Secretnesse How secrets ought not to be disclosed 988. Sect. What is meant by the word Sect. eo How many Sectes are laied to Luthers charge 989. Secundiani What they were eo See or seeing What is meant by the place eo How the people sawe God 990. How the iust shall see God eod Seed how the seed of the righteous is said to inherit eod How yâ— field may not be sowen with mingled seed 991. Seeke The meaning of the place eo What it is to seeke after God 992. Selah What the word signifieth eo Seale The opening of the seuen seales eo The meaning of the place 994. Seleuciani What their opinions were 995. Sell. How the place is vnderstood eod Solde vnder sinne what it meaneth 996. Selum The misery yâ— happened the Iews vnder him eod Senechdoche
As manie as I loue I rebuke and chasten ¶ To chastice saith Gasper Megander is to correct one to his behoose And therfore héere is to be noted the difference betwéene the afflictions of the godlie the vngodlie for the godlie are afflictted to their owne profit namelie that they maie be nurtured to patience holde fast in the feare of the Lord according as you maie sée in Iob. 5. 17. lere 31. 18. and. 47. 28. Pro. 3. 11. Heb. 12. 6. But the correction of the vngodlie is called a consuming of them Ieremie 30. 23. 24. and 46. 10. And therefore the chosen doe amend at the Lords chatisement as did Dauid 3. Reg. 12. 13. but the reprobates are hardened the more by Gods scourge as Pharao was Exo. 9. 7. 35. Marlo vpon the Apo. fol. 69. Whie the iust be afflicted There are two principall causes whie God doth yéelde the iust men to be punished of the vngodlie and vniust The one is for their exercise the other for a speciall example For exercise that they maie thereby be trained in faith hope praier and praise of his name Such a matter Paule expressed saieng We will not haue you ignorant brethren of our trouble which betided vs in Asia c. The other is the elect and godlie persons be made examples of faith and patience when they doe with constant faith and sufferaunce beare the struglings of their afflictions in this world and so doe shine as bright as starres in the Church of the faithfull c. Musculus fol. 511. How our afflictions suffered for the truth shall be witnesses against our enimies And this shall turne to you for a testimoniall ¶ This shall be the end of your troubles and afflictions They shall be witnesse both before God and man as well of the trecherous and cruell dealing of your enimies as also of your constancie A notable saieng that the afflictions of the godlie and holie men perteine to the witnesse of the truth Beza ¶ This their sufferance shall both be a great confirmation of the Gospell and also by their constancie the tyrannie of their enimies shall at length be manifest before God and man Chapter 12. 12. Mathew 10. 19. Marke 13. 11. Geneua How afflictions are called light things For our light afflictions which is but for a moment ¶ Afflictions are not called light as though they were light of themselues but because they passe awaie quicklie when as indeede our whole life is of no great continuaunce Beza Light afflictions which is so called in respect of the euerlasting life Geneua How the rest of Christs afflictions are fulfilled And fulfill the rest of Christs afflictions c. ¶ The afflictions of the Church are said to bée Christes afflictions by reason of that fellowshippe and knitting together that the bodie and the head haue the one with the other not that there is anie more néede to haue the Church redéemed but that Christ sheweth his power in the dailie weaknesse of his and that for the comfort of the whole bodie As Christ hath once suffered in himselfe to redéeme his Church to sanctifie it so doth he dailie suffer in his members as partakers of their infirmities and therefore a reuenger of their iniuries Geneua Looke passion AGAINST Who is against Christ and who not WHosoeuer is not against vs is on our side ¶ Hée that doth not withstand the Gospell nor let the preaching of it but rather doth fauour it and willeth it to bée set foorth suffering himselfe to bée taught and rebuked by it though that he doe not followe Christ in all things yet ought wée not to count him for an enimie but much rather for a friend Christ saith in the. 12. Chapter of Mathew He that is not with me is against me but that saieng is nothing contrarie to this where he saith Hée that is not against vs is with vs. For in the twelfe of Mathew he speaketh of open blasphemies and haters of the truth Sir I. Cheeke Although he shew not himselfe to be mine yet in that he beareth reuerence to my name it is inough for vs. Geneua He that is not with mée is against me ¶ Hée declareth to the Pharesies that they were in two sorts his enimies not onelie because they did forsake him but also make open war against him Geneua AGONIE Whie Christ was in such an agonie BUT being in an agonie he praied more earnestlie ¶ This agonie sheweth that Christ stroue much was in great distresse for Christ stroue not onelie with the feare of death as other men vse to doe for so manie martyrs might séeme more constant then Christ but with the fearfull iudgement of his angrie Father which is the fearefullest thing in the world and the matter was for that he tooke the burthen of all our sinnes vpon himselfe Beza ¶ The word signifieth the honour that Christ had receiued not onelie for feare of death but of his Fathers iudgement and wrath against sinne Geneua AGRIPPA For what cause Agrippa was so willing to heare Paule I Would also heare the man my selfe ¶ Agrippa will heare Paule not for to learne the truth whereof he was nothing desirous but that he might heare some new thing beeing in this matter like vnto manie which now a daies goe to sermons not to learne how to amend their liues but to heare newes Sir I. Cheeke Agrippa said vnto Paule somewhat thou perswadest me to be a Christian. ¶ He sawe a little light but it was soone out much like vnto those that hearing a Sermon are for the time well minded but after returne to their olde trade The Bible note ALABASTER What the propertie of Alabaster is SAuing an Alabaster bore ¶ This was a verie fine and delicate boxe being made of Alabaster which was a kinde of glasse verie necessarie to preserue ointment in it was so called of the Grecians and of taking the primatiue A because for the smoothnesse thereof it could not be held Plâ—ie in his 36. booke and viij Chapter maketh mention of the Alabaster stone For when he had spolien in the. 35. Chapter of the Onix stone he goeth forward thus Some men saith he call this the Alabaster stone the which they make holowe to put in ointment bicause it is said to preserue the same verie well These things agrée with that which Homere writeth saieng the little Onir will drawe vnto it a pipe of the Oile Spiknard or Nardus ointment Marl. vpon Mathew fol. 620. ALBANENSES The opinions that these heretiâ—es held THis sect began about the yeare of our Lord. 1120. which held sundrie heresies One was that the soule of man after his death was put into an other bodie An other that Baptisme was of no efficacie The third that there were two Gods one good and an other euill And that of the good God procéeded good thinges and of the euill God euill things The fourth that in hell were
to purge and to bane then the other If they maie be obserued without superstition it maie be suffered So that notwithstanding that such as obserue not these latter rules may both minister and receiue medicines for the heauens were made to serue vs and not to master vs were created for man and not man for them Therefore it is a false superstition to saie good or bad plentie or scarcitie sicknesse or health warre or peace dependeth of the influence of the heauens c Whooper Authorities against the abuse of Astrologie Where are now thy wise men that they maie tell thée or maie knowe what the Lord of hoasts hath determined against Aegipt And yet there was no part of Astrologie but it was there The Prophet doth as it were speake in despite against all them that meddle with it saieng that it is not their office to knowe the things which come to passe as they make profession Caluine Thou art warned in the multitude of thy counsells let now the Astrologers the Stargasers and Pronosticatours stand vp and saue thee from those things that shall come vpon thée beholde they shall be as stubble the fire shall burne them c. ¶ The Chaldeans wer most renowmed in Astrologie that euer were anie so that all they which haue thrust themselues into this curiositie did borrowe their name from them Wherefore we sée how God reproueth and condemneth them and pronounceth plainlie that men cannot learne of the starre the mutation and falls of kingdomes And that he will punish the pride of them which haue thrust themselues in to enterprise it c. Caluine This saith the Lord Learne not the waie of the heathen be not afraide for the signes of heauen though the heathen bée afraide of such ¶ God forbiddeth his people to giue credite or feare the constellations and coiunctions of starres and planets which haue no power of themselues but are gouerned by him and their secrete motions and influences are not knowne to man and therefore there can be no certeine iudgement thereof Deut. 18. 9. Geneua I destroie the tokens of the Southsaiers make them that coniecture fooles turne the wise men backward and make their knowledge foolishnesse ¶ He armeth them against the Sothsaiers of Babilon which would haue borne them in hand that they knew by the Starres that God would not deliuer them and that Babilon should stand Geneua It is not without cause saith Austen that men supposeth that when the Astrologers do meruaâ—lousie in their answeres declare manie truths the same is done by a secrete instinct of wicked spirits whose care is to fasten and confirme in mens mindes these false and hurtfull opinions of starrie destinies and not by anie art or cunning of the noting and beholding of the birth starre for there is no such art at all August of the Citie of God li. 5. Chap. 7. Looke there be no deuiner which doth diuine and foretell things be found among you nor obseruer of daie nor that hath respect to birds nor witch nor coniurer which doth coniure nor anie which doth counsell or aske counsell of familiar spirites nor coniuring the dead for all that so doe are abhomination vnto God Looke more in Starres ASTRONOMIE What Astronomie is THe true Astronomie that can be bidden by by learning is no more but a coniecturall science it is no demonstratiue science no more then Phisicke is And yet both well vsed are verie good But to coulour witchraft sorcerie and familiaritie with the diuell with the name and coulour of Astronomie as some doe is a diuellish and a damnable practise condemned by the word of God in a thousand places would haue man wholie and onelie to trust in Gods promises and in his gouernaunce and so to let the iudiciall Astronomer and palmisters goe like limmes of the diuell which denie Gods prouidence R. Turnar The first inuenter of Astronomie I finde alledged by Berosus that Noe had an other sonne beside Sem borne after the floud who was named Ionithus or Ionichus which was a great Astronomer and was the first that atteined to the whole science of Astronomie and thereby did deuine and shew before what should after happen to the foure principall Monarchies of the world Hée was also schoolemaster to Nemroth who began the building of the towre of Babilon and at that time all the people of the world spake but one tongue Graston in his Chro. fol. 13. AVE MARIA A new Aue Maria of Pope Sextus making IN English thus Haile Marie full of grace the Lord is with thée blessed art thou among women and blessed is the fruite of thy wombe Iesus Christ and blessed is Anna thy mother of whom thy virgins flesh hath procéeded without blot of original sinne ¶ Héere is thrée things to be noted First how the Pope turneth vnproperlie into a praier which properlie was sent of God for a message or tidings Secondly how the Pope addeth to the words of Scripture contrarie to the expresse precept of the Lord. Thirdly how the Pope exempteth Marie the blessed Uirgin not onelie from the séede of Abraham and Adam but also from the condition of a mortall creature For if there be in hir no originall sinne then she beareth not the Image of Adam neither doth she descend of that séede of whose seede euill procéedeth vpon all men women to condemnation as Paule doth teach Rom. 5. 12. wherfore if shée descended of that séede then the infection of originall euill must necessarilie procéede vnto hir If she descended not therof then shée commeth not of the séede of Abraham nor of the séede of Dauid c. Againe séeing that death is the effect and stipend of sinne by the doctrine of Saint Paule Rom. 6. 23. Then had hir flesh iniurie by the lawe as Christ himselfe had to suffer the malediction and punishment of death and so should neuer haue died if originall sinne had no place in hir c. Booke of Mar. fol. 925. AVENGE How we ought not to auenge our selues AUenge not thy selfe ¶ As a Father ouer his children is both Lord and iudge forbidding one brother to auenge himselfe on an other but if anie cause of strife be betwéene them will haue it brought to himselfe or his assignes to bee iudged correct so God forbiddeth all men to auenge themselues and taketh the authoriâ—â— and office of auenging vnto himselfe saieng vengeaunce is mine and I will reward Deut. 32. 35. which Text Paule alleadgeth Rom. 12. 19. For it is impossible that a man should be a righteous and equall or an indifferent iudge in his owne cause lustes and appetites so blinde is our affections in vs. Moreouer when thou auengest thy selfe thou makest not peace but stirreth vp more debate God therefore hath giuen lawes vnto all Nations and in all landes hath héeput lungs and gouernours and rulers in his owne stead to rule the world through them and hath commaunded all causes
God is iust and good although his hand be fore vpon him Geneua He that shall blesse in the earth shall blesse himselfe in the true God and he that sweareth in the earth shall sweare by the true God By blessing and by swearing is ment the praising of God for his benefites the true worshipping of him which shall not be onelie in Iudea but through all the world Geneua How this place of the Psalme is expounded And he shall receiue a blessing of the Lord. ¶ When he speaketh of blessing he doth vs to wit that not all they which in title onely vaunt themselues for worshippers of God shal be pertakers of the promised blessednesse but they that are aunswerable to their calling from the heart Howbeit it is a very effectuall encouragement to godlinesse to and good life when the faithfull heare that they misspend not their labour in following righteousnesse because there is an assured blessing laied vp for them with God Caluine BLINDE Who be blinde ANd blinde ¶ That is to saie one whom Christ enlighteth not which knoweth not God nor Iesus Christ whome hée hath sent Concerninn blindnesse sée Iohn 9. 41. Also he is called blinde which séeth not how miserable and néedie himselfe is Marl. vpon the Apoc. fol. 68. Why God is said to blinde men The cause why God is said to blinde men is for that when he hath bereft them of right vnderstanding of minde and of the light of his holie spirit he giueth them vp to the Diuell to be caried awaie into a wilfull wicked minde Rom. 1. 28. and sendeth them strong illusions 2. Thes. 2. 11. And so executeth iust vengeaunce vpon them by the minister of his wrath Marl. vpon the Apoc. fol. 92. ¶ God is said to blinde mens eies so oft as he doth reuoke or take awaie the contemned light of his truth and sinceritie leauing them that delight in darknes stil for then the Lord permitteth his worde to be preached to the vnthankfull and vngodlie receiuers vnto their iudgement or condemnation For so verelie doth the Euangelicall and Apostolique doctrine teach vs to thinke This saith the Lord is condemnation or this is iudgement that the sonne of God the verie true light came into the world and the world loued darknesse more then light And Paule said If yet the Gospell be hid it is hid in them that perish in whom the God of this world hath blinded the senses of their vnderstanding c. Pullinger in his Decades fol. 492. The meaning of this place following Except thou take awaie the blinde and the lame thou shalt not come in hether ¶ The Iebusites spake this in derision béeing perswaded that the◠strong holde was of such force y◠Dauid could not ouercome it although it were defended onelie by lame and blinde men Some write that they spake this of a confidence they had in their Idolls which the children of God estéemed as blinde and lame The Bible note ¶ The Children of God called Idolls blinde lame guides Therefore the Iebusites meant that they should proue y◠their Gods were neither blinde nor lame Geneua BLOVD What is meant by bloud And bloud went out of the wine fat vnto the Horse bridles ¶ By the name of bloud the Scripture is wont to betoken vengeaunce and reuengement and so meant Iohn to describe the greatnesse of Gods wrath in this place Marl. vpon the Apoc. fol. 218. ¶ By this similitude he declareth the horrible confusion of the Tyraunts and Infidells which delight in nothing but warres slaughters persecutions and effusion of bloud Geneua How our cleansing is by Christs bloud And made them white in the bloud of the Lambe ¶ That is to saie in faith and in following the sufferings of Christ. But how can bloud make them white will some man saie I aunswere after the same manner that the Authour of the Epistle to the Romanes saith If the bloud of Bulls and Goates and the ashes of a Bullocke besprinkling them that are defiled doe hallowe them as touching the cleansing of the flesh how much more shall the bloud of Christ who by the euerlasting spirite hath offered himselfe vnspotted vnto GOD cleanse your consciences from deade workes to serue the liuing GOD. The Saints therefore and the faithfull being cleansed by the bloud of the Lambe both from originall sinne and also from actuall sinne committed through humaine ignoraunce and weaknesse and béeing preserued that they should not giue their assent to pestilent errours against y◠faith are said to haue cleare yea and also comelie garments Marl. vpon the Apoc. fol. 111. ¶ There is no puritie nor cleannesse but by the bloud of Christ onelie which purgeth our sinnes and so maketh them white Geneua And sprinckling of the bloud of Iesus Christ. ¶ Héere S. Peter séemeth to haue had respect vnto the olde Ceremonie of bloud sprinckling for euen as it was not inough then that the Sacrifice should be offered and the bloud thereof shed vnlesse the people had bene sprinkeled with the same so now at this present it shall profit vs nothing that Christs bloud is shed vnlesse our conscience be cleansed and purified therewith which thing is done by the ministring of the holie Ghost which doth sprinkle our consciences with Christs bloud to wash them withall Sir I. Cheeke How the verie flesh and bloud of Christ is not in the Sacrament It was not lawfull by Moses lawe to eate nor drinke the bloud neither of man nor of beast And the Apostles themselues somewhat fauouring the infirmitie of the Iewes did institute that men should abstaine from bloud Now if the Apostles had taught that in the sacrament the very flesh and bloud of Christ is eaten and dronken with the téeth and mouth it had bene a great occasion to haue excluded al y◠Iewes at once from Christ againe the Apostles would haue bene too scrupulous if they had so groselie vnderstood it to haue dronken the very bloud séeing it was so plaine against Moses Lawe Reade the 10. of the Actes where as Peter had the cloath sent downe I. Frith Bloud is the soule ¶ S. Augustine vppon these wordes saith thus So is the Bloud the Soule euen as the Rocke was Christ. And in the same Chapter he ioineth these thrée sentences together The Bloud is the Soule the Rocke was Christ and This is my Bodie as being all both of like meaning and also of like manner of vtteraunce ¶ Saint Ambrose expounding the same words saith thus When Moses in that place called the Bloud the Soule doubtlesse he meant thereby that the Bloud is one thing◠and the Soule another For this is my bloud in the new Testament ¶ The wine signifieth that our soules are refreshed and satisfied with the bloud of Christ spirituallie receiued so that without him we haue no nourishment Geneua How the bloud of Martirs is the seede of the Church And there fell
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.
iustifieth he God praiseth God Tindale fol. 380 Where the name of Christian began The Disciples at Antioch were the first that were called Christians ¶ They that beléeued in Christ were afore this called Disciples and beganne first to be named Christians at Antioch which name we haue of our Lord Iesus Christ in whom we beléeue and béeing pertakers of his spirite doe reioyce in our saluation purchased vnto vs by him Therfore we must take héede that we doe not by our vncleane conuersation pollute and defile this most excellent name and so giue occasion vnto the heathen for to misreport and blaspheme it Sir I. Cheeke A Christian after the Popes religion After the Popes Catholike religion a true Christen man is thus defined First to be baptised in the Latine tongue where the Godfathers professe they cannot tell what Then confirmed by the Bishop the mother of the childe to be purified After he be growne in yeares then to come to the Church to kéepe his fasting daies to fast the Lent to come vnder Benedicite that is to be confessed to the Priest to do his penance At Caster to take his rightes to heare Masse diuine seruice to set vp candles before Images to creepe to the Crosse to take holie bread and holie water to go on Procession to carrie his Palmes and Candles and to take Ashes to fast the Imber-daies and vigils to kéepe his holie daies and to paie his tiths and offering daies to go on pilgrimage to buie pardons to worship his maker ouer the Priests head to receiue the Pope for his supreame head and to obeie his lawes to receiue S. Nicholas Clarkes to haue his beads and to giue to the high Altar to take orders if he will be a Priest to saie his Mattins to sing his Masse to lift vp faire to kéepe his vowe and not to marrie when he is sicke to be anealed and take the rightes of holie Church to be buried in the Churchyard to be rong for to be song for to be buried in a Friers coate to finde a soule Priest c. Booke of Mar. fol. 44. How the Christian maie warrant himselfe the forgiuenesse of his sinnes Saint Hilarie in his 5. Canon vpon Mathew saith It is Gods will that we should hope without anie doubting of his vnknowne will for if the beliefe be doubtfull there can be no righteousnesse obteined by beleeuing And thus we see that according to S. Hilarie a man obteineth not forgiuenesse of his sinnes at Gods hand except he beléeue vndoubtedly to obteine it And good right it is it shuld be so For he that doubteth is like a waue of the sea which is tossed turmoiled with the winde And therefore let not such a one thinke to obteine anie thing at Gods hand Let such foolish imaginations saith Saint Austen murmure as much as it listeth saieng Who are they How great is that glorie By what desert hopest thou to obteine it I answere assuredlie I know in whom I haue beléeued I know that he of his great goodnes hath made me his sonne I know he is true of his promise and able to performe his word for he can doe what he will And when I thinke vppon the Lordes death the multitude of my sinnes cannot dismaie me for in his death doe I put all my trust His death is my whole desart it is my refuge it is my saluation my life and resurrection the mercie of the Lorde is my desart I am not poore of desart so long as the Lord of mercie faileth me not And sith the mercies of the Lord are manie manie are also my deseruinges The more he is of power to saue the more am I sure to bée saued The same Saint Austen talking with God in an other place saith that he had dispaired by reason of his great sinnes and infinit negligences if the worde of God had not become flesh And anone after he saith these wordes All my hope all the assuraunce of my trust is setteled in his precious bloud which was shed for vs and for our saluation In him my poore heart taketh breath putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but the righteousnesse of thy sonne Iesus Christ. In these two places S. Austen sheweth plainlie that the Christian must not be afraide but assure himselfe of righteousnesse by grounding himselfe not vpon his owne workes but vppon the precious bloud of Iesus Christ which cleanseth vs from all our sinnes and maketh our peace with God S. Barnard in his first sermon vpon the Annuntiation saith most euidentlie the it is not inough to beléeue that a man can haue forgiuenesse of his sinnes but by Gods mercie nor anie one good desire or abilitie to doe so much as one good worke except God giue it him no nor that a man can deserue eternall life by his workes but if God giue him the gift to beléeue But beside all these things saith Saint Barnard which ought rather to be counted a certeine enteraunce and foundation of our faith It is néedfull that thou beleeue also that thy sinnes are forgiuen thée for the loue of Iesus Christ c. CHVRCH What a Church or the Church is To the seauen Churches ¶ A Church is properlie a Companie or Congregation of Christen folkes redéemed by the bloud of Christ which suffer themselues to be ruled by Gods word and are alwaies in this world mingled with the vngodlie vnbeléeuers therefore being knowne onelie vnto God They be preserued vnder the protection of Christ their Shepheard that they maie not perish with this world Therfore wheresoeuer we sée Gods word sincerely preached heard and the Sacraments ministred according to Christs institution it is not to be doubted but ther is some church of God considering that his promise cannot deceiue which is Wheresoeeuer two or thrée be gathered together in my name there am I in the middest of them Marl. fol. 7. If we take the Church in generall it signifieth assembly or companie But when we speake of the Church of God wée take it not onelie for the assemblie and companie of all sorts of people but for a companie and assemblie of men the which God hath chosen from others hath consecrated and sanctified them vnto himselfe in his sonne Iesus Christ by his holie spirit for this cause she is called holie the coâ—â—â—union of saints they be all the true faithfull which by faith are made members of Iesus Christ which is the holie one of holinesse the which hath giuen his holie spirit to his Church to sanctifie it And therefore S. Paule doth call all Christians saints Viret The verie true Church of God is not a felowship gathered in a consent of exterior thing and ceremonies as other politike felowships be but it is a felowship gathered together in the vnitie of faith hauing the holie Ghost within them to
saie as he that kéepeth the commaundements is entered into life For except a man haue first the spirit of life in him by Christs purchasing it is impossible for him to kéepe the commaundements or that his heart should be loose or at libertie to lust after them for of nature we are enimies vnto the lawe of God Tindale fol. 76. Obiection If our frée will saith fleshlie reason can doe no goodnesse what neede God to commaund so manie good things what néed God to giue those Commaundements that he knoweth wel to be impossible for vs and if they be impossible what right is in him that damneth vs for that thing that is impossible for vs to doe Aunswere It is a great presumption to enquire a cause of our makers will or to murmure against his holie ordinaunce which maie not be chaunged And if he do giue vs commandements which be impossible for vs by our owne naturall strength to keepe he doth it that we thereby might knowe our weaknes so to séeke and call to him for helpe As S. Austen declareth well in these words saieng If a man doe perceiue that in the commaundements is anie thing impossible or els too hard let him not remaine in himselfe but let him runne vnto God his helper the which hath giuen his commaundements to that intent that our desire might be stirred vp that he might giue helpe c. ¶ Héere we sée S. Austen saith that the commandements be impossible for our strength but we must call to God for strength D. Barnes Whereas S. Augustine hath these saiengs That God neither could commaund things that were impossible because he is iust nor would condemne man for that he could not auoide And that God would neuer condemne the slothfull seruaunt if he had commaunded that he coulde not atchieue And also that God who is iust and good could neuer commaund things that were impossible to be done yet in his booke of refractions whereas he better aduising himselfe writ on this wise All the commaundements saith he are accompted to be done when that is pardoned which is not done A reason of the Pelagians aunswered The Pelagians did recken that they had got a great victorie when they had made this carnall reason that God would condemne nothing that were impossible of this reson did they glorie and triumph and thought they must néedes haue some naturall strength and power to fulfill the Commanndements of God séeing that God would commaund nothing impossible to man Aunswere The Pelagians saith S. Austen thinke that they knowe a wonderfull thing when they saie God will not commaund that thing the which he knoweth is impossible for man to doe Euerie man knoweth this But therfore doth he commaund certaine things that we cannot doe because we might know what thing we ought to aske of him Faith is she that by praier obtaineth that thing the Lawe commaundeth Briefelie he that saith if thou wilt thou maist kéepe my Commaundements in the same booke a little after saith He shall giue me kéeping in my mouth Plaine it is that we maie keepe the Commaundements if we will But because our wil is prepared of God of him it must be asked that he maie so much will as will suffice vs to doe them Truth it is that we will when we will but he maketh vs to will that thing which is good ¶ Heere S. Austen saith that the Commaundements of God be impossible to our naturall strength and therefore be thâ—â— giuen that â—wée shouldâ— knowe our weaknesse aske strength to fulfill them for faith by praier obtaineth strength to fulfill the impossible commaundements of the lawe Héere haue we also that God moueth vs and causeth vs to be good willers and giueth vs a good will or els we would neuer will but ill D. Baâ—nâ—â— You saie Gods Commaundements are easie and yet ye are able to shewe vs no man that euer fulfilled them altogether Againe Sette not thy face against Heauen to mockâ— fooles eares with these wordes Bée and can be For who will graunt you that a man can doe that thing that no man euer was able to doe Iewel fol. 317. A prophane example Scelurus Scitha when he gaue his children euerie one a faggotte commaunding them to breake it knewe right well before that they were not able to doe it and yet in so dooing he did both fatherlie and wiselie to the intent his children might learne thereby to sée their owne weaknesse and not to trust to their owne priuate strength too much ¶ Looke Lawe Free-will COMMON How and when all things wer in common among the people WHen the Disciples of Christ were few in number and liued al in one place at Hierusalem they had all things coÌ„mon whiâ—â—order continued but a while as it doth appeare by S. Paul which he exhorteth the Corinthians to giue almes to the poore liberallie 1. Cor. 16. And also willeth Timothy that hée charge them which are rich in this world to be redie to distribute vnto the necessitie of their bretheren 1. Tim. 6. which néeded not at al if all things had ben common among theÌ„ D. Whiteg Of Common praier ¶ Looke Praier COMMVNION Of the receiuing of the Communion THe Canons of the Apostles do excommunicate them which being present at the Common praier do not also receiue the holie Communion And vâ—to the same agréeth the decrée of Anaâ—â—tus When the consecraâ—ion is done saith he let all such communicate as intend not 〈…〉 〈…〉 excommunicate H. Latimer Augustine testifieth of his owne time The Sacrament with he of this thing of the vnitie of the Lords bodie is some where dailie some where by certaine distances of daies prepared vpon the Lords Table is there receiued at the Table to some vnto life to other some vnto destruction And in yâ— first Epistle to Iannaâ—iâ—s some doe dailie communicate of the bodie bloud of the Lord some receiue it at certaine daies in some places there is no daie lette passe wherein it is not offered in some other places onlie vpon the Saterday and the Sunday And in some other places neuer but on the Sundaie But forasmuch as the common people was as we haue said somwhat slacke the holie men did call earnestly vpon them with sharpe rebukings least they should séeme to winke at such slothfulnesse Such an example is in Chrisostome vpon the Epistle to the Ephesians It is not said vnto him that dishonored the banket Wherefore didst thou sit downe But Wherefore didst thou come in Whosoeuer is not partaker of the mysteries hée is wicked and shamelesse for that he standeth heere present I beséech you if anie be called to a banket washeth his handes sitteth down séemeth to prepare himselfe to eate and then doth tast of nothing shall he not shame both the banket and the maker of the banket So thou standing among them that with praier doe prepare themselues to receiue the holie meate hast
there present he would not be for nothing At this Councell Eugenius was deposed and Amodius Duke of Sauoie in Fraunce chosen in his place But Eugenius notwithstanding continued still as Bishop and would not resigne Cooper This Councell by reason of a great Pestilence was transferred to Florence where the Christians of Arminia and India consented to the Romane church and the Greekes agréed that the holie Ghost procéeded from the Father and the Sonne that there was a Purgatorie that the Sacrament ought to be celebrated onelie with vnleauened bread made of wheate and that the Bishop of Rome was Peters lawful successour and Christs glorious Uicar on earth to whome all the world ought to obaie which they neuer consented to before this time neither at this time did long continue in that beliefe Cooper In the Councell of Milinitani it was decréed that if a Clearke of Afrike would appeale out of Afrike beyonde the Sea he should be taken as a person excommunicate In the generall Councell of Constantinople the first it was decréed that euerie cause betwéene anie person should be determined within the Prouinces where the matters did lie and that no Bishoppe should exercise anie power out of his owne Diocesse or Prouince And this was also the minde of holie Saint Ciprianâ— and of other holie men in Africa Therefore the Pope hath no such Primacie giuen him either by the wordes of Scripture or by anie generall Councell nor by common consent of the holie Catholike faith And the Apostles and Elders came together to reason of this matter â—When Councells be gathered in the name of Christ there is no doubt but Christ is in the middes of them and with his spirite doth assist them But if they be gathered in their owne name that is to saie to set foorth their owne glorie they are vtterlie destitute of the Holie Ghost and whatsoeuer they doe decrée or sette foorth ought to be estéemed none otherwise but mens doctrines and tradâ—tions Sir I. Cheeke How Councells maie erre THe Councell maie erre as it hath erred concerning the contract of Matrimonie Inter raptorem raptam And the saieng of S. Hierome was afterward preferred aboue the staâ—ute of the Councell as it is prooued 36. Question 2. Tria For in things concerning the faith the saieng of a priuate man is to bee preferred aboue the Pope if hee haue better reasons and Scriptures out of the olde and new Testament for him then the Pope hath Neither it can helpe that the Councell cannot erre because that Christ did praie that the faith of the Church should not faile for I aunswere to this that though the generall doe represent the whole vniuersall Church yet neuerthelesse in verie déed ther is not the vniuersall Church but representatiue For the vniuersall Church standeth in the election of all faithfull men throughout the whole world whose head and spouse is Christ Iesus And the Pope is but the Uicar of Christ and not the verie head of the Church This is the Church that cannot erre The Councells that maie be gathered together in euerie prouince must without doubt giue place to the authoritie of yâ— full Councells which be gathered of all Christendome And also these full Councells oftentimes must be amended by the full councells that came afterward if anie thing be opened by experience that was before shut and if anie thing be knowen that was afore hidden And this must be done without anie shadowe of supersticious pride without anie boasted arrogancie without anie contention of malicious enuie but with holy méeknesse with holie peace with christen charitie ¶ Héere Saint Augustine saith plainlie that the full Councells maie erre and maie be reformed D. Barnes fol. 248. Of wicked Councells Councells that be wicked the Lord breaketh as the Prophet Dauid saith The Lord breaketh the councell of the heathen and bringeth to naught the deuises of the people The councell of the builders of Babel is confounded The councell of Iosephs bretheren is letted The councell of Balaac is turned The councell of Absalom against Dauid his father is destroied The councell of Achitophel taketh none effect The councell of Sanabalat Tobiah against the building of Hierusalem is disappointed The wicked councell of Haman is his owne destruction The councells and deuises of the wicked are ouerthrown Esay 7. 3. The councell of the Pharesies and Priests c. preuailed not The councell of the Priests and Saduces against the Apostles prosper not CRETA Of the description of this I le THis I le doth lie betwéene the part of Greece called Peloponesus and the Rhodes It hath one the North part the sea Aegeum and Cretense On the South the Sea of Aegypt Africa It is now called Candie In this I le was Iupiter nourished whom the Panims named their chiefe God There Minos raigned RhadamaÌ„thus gouerned vnder him with most exquisit iustice as ye may read in their places of whose laws other couÌ„tries tooke their first patterne yet notwithstanding the people of that countrie were noted of olde Authours to be vicious and shamefull liars as Epimenides wrote in a vearse recited by S. Paule in his Epistle to Titus saieng The Cretians alwaie bene liars vngracious beasts and slouthfull paunches Eliote Euen one of their owne Prophets said The Cretians are alwaies liars euill beasts slowe bellies ¶ He calleth Epimenides the Philosopher or Poet whose verse héere he reciteth a Prophet because the Cretians so estéemed him and as Laercius writeth they sacrificed vnto him as to a God forsomuch as he had a meruailous gifte to vnderstand things to come which thing Satan by the permission of God hath opened to the Infidells from time to time but it turneth to their great condemnation 1. Tim. 1. 4. Geneua CRIE What it is to crie vnto the Lord. WHerefore criest thou vnto me ¶ To crie vnto the Lord is to praie vnto him with full heart and feruent desire as Moses héere did and yet spake neuer a word and so doth this word crieng and making of noise signifie throughout all the Psalmes And in the Psal. 5. 2 T. M. ¶ Thus in temptations faith fighteth against the flesh and crieth with inward gronings vnto the Lord. Geneua This erie is to be vnderstood not of the sound of his voice but of the earnest affection of his heart The Bible note What it is to crie from the endes of the earth From the endes of the earth will I crie vnto thée c. ¶ To crie from the endes of the earth is being in a farre Countrâ—ie to sigh with affection and pray with feruent desire to come out of the tribulation and aduersitie wherein we are oppressed in those farre Countreies and to be brought againe to the place where we would wish vs. Read the 3. of the Kings the 8. chap. ver 47. Dauid was driuen into the vtmost Coasts of all
and strong doubting of altering in no parte but by all meanes studieth euerie daie to make their faith more stronger and stronger by all manner of good workes Bibliander vpon Iude. HELINDIVS What his heresie was HElindius said that Marie was a Uirgin when Christ was borne Yet afterward to haue borne the bretheren of Christ. August Gennad catalog vir illustrâ— HEM How we touch the hem of Christs vesture ANd touched the hem of his vesture ¶ We touch the hem of Christs vesture when we beléeue that he did take our fraile nature vpon him to heale the filthie diseases of our corruptible flesh Sir I. Cheeke HEMEROBAPTISTS What manner of Heretikes they were THe Hemerobaptists were Iewes in all points they affirmed that it was impossible for anie man to attaine vnto euerlastiâ—g life vnlesse he were euerie daie purified and baptised Epiphan perâ—a lib. 1. de heres HENOCH What his taking vp into heauen signifieth THis is not Henoch the first sonne of Caâ— but Henoch the sonne of Iared whose taking vp into heauen doth manifest vnto vs the immortalitie that remaineth after this life and that God would iudge the world who will saue those that be righteous and dampne those that be wicked Lanquet For God tooke him awaie ¶ To shewe that there was a better life prepared and to be a Testimonie of the immortalitie of soules and bodies As to enquire where he became is méere curiositie Geneua HER AND ANAN How they were slaine for not vsing the lawfull benefite of mariage HEr the eldest sonne of Iuda was maried to Thamar of Mesopotamia the daughter of Aran. Now Her was a wicked impe and doubted of Thamar because she was not of the lande of Chanaan therfore the Angell of the Lord slew him the third night after his mariage when he had not yet companied with hir by reason of his mothers subtiltie and so he died in his naughtinesse for she was loath that he should haue anie child by hir When Anan was mariageable Thamar was giuen vnto him and he also of a spite companied not with hir notwithstanding that he liued a full yeare with hir and when he was threatened of his father Iuda then he companied with hir but yet by his mothers commandement he let his séed fall vpon the ground and so he also died in his wickednesse ¶ This Storie is in the booke of the 12. Patriarks HEARE HIM How Christ is to be heard in all things THis is my deare sonne in whom I delight heare him ¶ Sith that we are from aboue by the voice of the heauenlie Father bidden to heare Christ we ought not as Saint Cyprian saith to care what the Fathers haue done before vs but much rather what Christ which was before the Fathers did commaund vs to doe that are we most bound to follow and to doe Sir I. Cheeke HERESIE The definition of Heresie AS touching the definition of Heresie S. Austen saith To expresse by orderly definition what thing maketh and Heretike as I iudge is either impossible or verie hard ¶ The word Heresie is deriued of a Uerbe which signifieth to elect or chuse vnto themselues some certain opinions which are against the holy Scriptures and do stubbornly defend the same And the causes of this their choise for the most part are either because they are ignoraunt of the holy Scriptures or els if they knowe them they despise them and being driuen by some couetousnesse they apply themselues to the inuention of some errours Wherefore Augustine in his booke De vtilitate credendi writeth An Heretike is he which for the loue of gaine or rule either bringeth vp or els followeth new opinions The definition therefore of Heresie is a choice and stubborne defending of opinions which are against the holy Scriptures either by reason of ignoraunce or els contempt of them to the ende the easier to obtaine their owne pleasures and commodities The choise and stubborne defending is in this definition in steed of the forme but the opinions disagréeing with the holy Scriptures serue for the matter Pride and couetousnesse make Heresie And the obtaining of dignities gaine and pleasures are appointed the endes of this so great a mischiefe By this definition it is manifest inough as I thinke who be Heretikes Pet. Mar. vpon Iudic. fol. 58. What things are required for the proofe of Heresie For iust proofe of Heresie thrée things necessarie are required for the proofe of Heresie First that it be an errour Second that it be an errour against the truth of Gods word Thirdly that it be stoutly and willingly maintained Otherwise an errour in Gods truth without wilfull maintenaunce is not an Heresie S. Austen saith Errare possum c. In an errour I maie be but an Heretike I cannot be Iewel How Heresie is to be auoyded and punished A man that is giuen to Heresie after the first and second admonition auoid c. After that the godlie Minister hath by the mightie word of God conuinced any man of heresie if that man will obstinately abide in his erronious opinion doctrine it is lawfull for the godly Magistrate to punish him with the sword this place which doth only pertain to the Minister vnto whom the temporall sword is not deliuered notwithstanding Paule did smite Bariesu with blindnesse Act. 13. 11. And the Lord Deut. 13. 5. did commaund yâ— the false Prophet shall be slaine put to death This law is not yet abolished Sir I. Cheeke ¶ This Commaundement is giuen to the Minister and so particularly to all men to whom the sword is not committed but els the Magistrate whose chiefe office is to maintain Gods glorie in his Church ought to cut of all such rotten infectious members from the bodie Geneua HERETIKE What is to be done with Heretikes MY bretheren saith Iames if anie of you doe straie from the truth so that anie man conuert him he must know that who soeuer doe cause a sinner to turne from the errour of his waie shall saue a soule from death But now a daies you maie find men that will trauaile rather to ouerthrow then to turne heretiks The Lord saith Augustin doth ouerthrow the kingdomes of errour through his seruaunts but he giueth charge that the men forasmuch as they be men should be rather reformed then lost Neither ought we to dispaire of the turning of our brother which is fallen into Heresie For vnlesse that such a one might be conuerted by the grace of the Lord the aduise of Iames hadde bene vtterly to no purpose This Augustine knew well and therefore he emploied himselfe whollie vnto the conuerting of Heretikes and that with great lenitie and mildenesse of spirite according vnto the monition of the Apostle Againe he saith It was our dutie to chuse and to wish the best that we might make our waie to your reformation not in contention wrawling and persecution but by comforting of you gently by aduising you fauourably by
to bée verie Apostles of our Sauiour Christ preaching the Gospell to mens thinking most sincerely and purelye but at length they doe cleane fall awaye from Christ and become enimies of the worde Such were Philetus Himeneus and Demas with manye other These were giuen Christ of his heauenlye Father for to bée in such high roomes and offices for a time but not to be kept vnto eternall lyfe else howe canne that stande where he sayth This is the will of my Father that sent mée that I loose none of all those that he hath giuen mée but that I doe rayse them vp at the last daye So that they which bée giuen to Christ of his Father for to bée fellowe heires with him in his kingdome canne neuer perish I. Veron Wherevnto Iudas was called ¶ Looke Chosen What the cause of Iudas dampnation was The cause of Iudas dampnation was for that he layed holde onely vpon the iudgement of GOD sette forth in his Lawe without layenge holde vppon the grace and mercye of God sette foorth in his Gospell to all repentauntes and faythfull As Saint Peter did apprehende it after he had renownced Iesus Christ. Pet. Viret Of Iudas the brother of Iames. Iudas brother to Iames called also Thaddeus and Lebbeus preached to the Edessens and to al Mesepotamia He was slaine vnder Agbarus of the Edessens in Berito Booke of Mar. fol. 52. IVDGE How Christians may iudge in matters of controuersies Man who made mée a Iudge or a diuider ouer you ¶ It is to be noted that Christ at his first comming came not to be a Iudge but to be iudged and yet it cannot followe by this but that Christians may be Iudges in matters of controuersie Sir I. Cheeke ¶ Christ chiefely came to be iudged and not to iudge notwithstanding he willeth the Christians to be Iudges decide controuersies betwéene their brethren Geneua Are ye not good inough to iudge small trifles c. ¶ We learne héere in this place that we may haue our matters discussed before christen Iudges that is to say before them that be of a good and vncorrupted conscience Howbeit it were good that in euerie parish some honest and conscionable men should be appointed to make vnitie and peace betwéene neighbour and neighbour Maister bid my brother diuide the inheritaunce with me Christ answered Man who made me a Iudge or a diuider ouer you ¶ Christ came indéede to be iudged and not to iudge hée came to worke the worke of our redemption not to decide controuersies touching landes and possessions The Anabaptists vse this text for one of their reasons to condempne magistracie amonge Christians and therefore a verye learned and late writer in his exposition of this place writeth thus Hinc colligitur c. Héereof it may be gathered howe greatlye they doate which condemne Magistrates among the Christians by this place For Christ doth not reason of the thing it selfe as though it were prophane but of his owne vocation because hée was sent to another end although the thing it selfe is holy and good Iudgement of spirituall matters to whom it perteineth It perteineth to ecclesiasticall persons to iudge in spiritual causes But if any of theÌ„ do swarue from yâ— right rule of iustice he is subiect to the correctioÌ„ punishment of the ciuil magistrate As Aaron had his authoritie of iudgement in spirituall causes yet was he reproued by Moses And Abiathar the high Priest was deposed by Salomon and Sadoch set in his place And so shouldâ— Ahas if he had bene a good Prince haue deposed Vriah for making the prophane Altar What iudgement is forbidden Iudge not and ye shall not bée iudged ¶ Christ doth not héere forbid that kinde of iudgement that perteineth to Magistrates whereby euill dooers are iudged and punished and the innocent deliuered of the which kinde of iudgement Exo. 18. 19 Psa. 82. 1. Esa. 1. 17. but rather héere we are instructed and taught that we doe not rashly vncharitably iudge or condemne other mens faults hauing alwaies an eye vnto their faults and forgetting our owne ¶ He commaundeth vs not to be curious or malitious to try out and condemne our neighbours fault for hypocrits hide their owne faultes séeke not to amend them but are curious to reproue other mens Geneua ¶ This is not meant of the temporall iudgement for Christ forbadde not that but oft did stablish it as doe Peter Paule in their Epistles also Nor heere is not forbidden to iudge those déedes which are manifest against the lawes of God for those ought euery christian man to persecute yet must they do after the order that Christ hath set but when he saith Hypocrite cast out first the beame that is in thine owne eyes it is easie to vnderstand what manner of iudgement he meaneth c. Tindale fol. 137. The meaning of these places following Iudge no man c. ¶ Some distinguish thus that he iudgeth not as man iudgeth Other referre it to the time because he being in earth tooke not vpon him as yet the office of a Iudge But more rightly it is ioyned with the sentence following that the sence may be thus Christ iudgeth not and if hee doe his iudgement is firme and aâ—tenticall because it is diuine So that the former parte where he denieth that he iudgeth ought eyther to be restrayned to the circumstaunce of the present place For that hée might the better conuince his enimies of pride he vseth this comparison because they vsurped to themselues license to iudge preposterouslye and yet neuerthelesse could not abide him teaching simply and absteining from the office of a Iudge Marl. vpon Iohn fol. 294. Of iudgement because the Prince of this worlde is iudged c. When they shall knowe that I whome they called the Carpenters sonne and willed to come downe from the Crosse am the verye sonne of GOD which haue ouercome all the power of hell and reigne ouer all 2. Cor. 10. 12. Ephe. â— 19. Geneua Thinkest thou c. that thou shalt escape the iudgement of God ¶ We maye well excuse our selues before men and make them to beléeue that we are both iust and righteous for why Men can only iudge according to the outwarde workes and according to that which they sée and heare but hée that searcheth the heart and reines nothing canne bée hidden from him Therfore we cannot escape his true iudgement Sir I. Cheeke What it is to stand in iudgement The vngodlye shall not be able to stande in Iudgement ¶ To stande in Iudgement is to winne the processe and to haue sentence pronounced on their side and to robbe Iudgement is to let the processe and to haue sentence pronounced against right and truth Esay 10. 1. So then this text meaneth no more but that the wicked shall haue such a terrible sentence giuen vppon them that they shall not bée able to abide when the Lord shall come then to generall
that they were abused of them Marcus ranne away with another mans wife They powre oyle and water vpon the head of the departed hoping so to redeeme them They said that the life and generation of man consisted in 7. starres that Christ suffered not indéede but was so thought and that there was no resurrection of the flesh Epiph. haeres 34. 35. 36. Irenaeus Aug. li. de haeres MARY How Mary the mother of Christ ought not to be worshipped CHrist saith Epiphanius did forme a fashion himselfe of the Uirgin Mary as of the earth who came downe from heauen and being both God and the word did put on flesh of the Uirgin but not that the Uirgin should be worshipped or that he would make hir a God or that we should offer in hir name For he neither did suffer hir to giue or minister Baptime nor to blesse the Apostles neither did he commaund hir to beare rule in the earth but will haue vs to know that he alone is the sanctification and that she is made worthy of the kingdome of heauen Whence doth this rolling Serpent or Dragon come vnto vs Whence are these lewd and wicked councells renued Let Mary be in honour let the Father the Sonne and the holy Ghost be worshipped let no man worship Mary And by by after Let no man eate of the errour which is of the holy Mary Although it be a goodly trée yet is it not for meate to be eaten of Although Mary be most beautiful holy honourable yet she is not appointed to be worshipped let therfore the error of the deceiued cease For neither is Mary a God neither hath she a body from heauen but of the conception of man woman howbeit disposed according to yâ— promise as yâ— coÌ„ception birth of Isaac was And let no man offer in hir name for he that doth it doth cast away his soule Againe let no man raile against hir nor blaspheme yâ— holy Uirgin God forbid for she was not coupled to man neither after the birth nor before the birth of our Sauiour Againe in yâ— same booke Contra Colicidianos these are also his words Indéed the virgin was a virgin honorable but not giuen to vs to be worshipped but rather she doth worship him yâ— tooke his substaunce of hir that is to say of hir flesh Of the painting of hir Image ¶ Looke Painting Wherein Mary was most blessed ¶ Looke Mother of God Of Mary Magdalens loue ¶ Looke Loue. Of Mary the sister of Lazarus It was that Mary that anoynted the Lord with oyntment ¶ Because the Gospell maketh mention of many Maries héere there is a difference put betwéene this Mary the rest namely that it was the very same which anoynted the Lord. And this is put downe héere by anticipation For the Euangelist declareth this anoynting in the Chapter following Therefore there is a great ignoraunce in them which imagine this Mary the sister of Lazarus to be that infamous woman of whome Luke maketh mention in his 7. Chapter The making mention of the oyntment occasioned this error and also because in both places mention is made of Symon in whose house it was done as though it were not manifest that Christ was oftentimes annointed that in diuers places The sinfull woman of whome Luke speaketh of anoynted Christ in Ierusalem wher she dwelt And Mary of Betany did the like in hir towne And the preter tense anoynted which the Euangelist vseth ought not to be referreâ— to the time in the which the same was done but to the time in which he wrote as if he should sayâ— This is that Mary which afterward powred out hir oyntment for the which cause there arose a murmuring among the Disciples c. Marl. vpon Iohn fol. 376. MARIAGE Who ordeined Mariage and how it is honourable in all estates Concerning Mariage we say that it ordeined of God and honourable in all estates as the holy Scripture teacheth So that whosoeuer hath not the gift of continencie that is to say who that feeleth in himselfe such a naturall desire that he may be drawen to euill thoughts is obliged and bound to marry Theodore de Beza Wedlocke or mariage is a perpetuall ioyning together of one man with one woman instituted of God to bring forth fruit and is ordained to auoid lusts forbidden in the scripture They shall be two in one flesh that is to say to please God the Creator of nature to obaie his ordinaunce in that vocation the man not to despise the womankinde but to honoâ—r and loue hir that euerie man should know his owne vessell as the part and parent of mankinde to defend hir to helpe hir and to loue hir Both bringing foorth children teaching them the true knowledge of God that this knowledge of God might be set foorth more plenteously and be conserued vpon earth For this cause also ought wedlocke to be vsed that when men be departed from this societie euery mans dutie is for himselfe gone to leaue after him by iust wedlocke other worshippers of God in his place vpon earth For this intent Abraham Isaac and many ancient olde holy Bishops desired to haue children that they might leaue after them the faithfull kéepers of the heauenly doctrine Mâ—laâ—ctâ—on Matrimonie or wedlocke is a state or a degrée ordeined of God and an office wherein the husband serueth the wife the wife the husband It was ordeined for a remedie to increase the world and for the man to helpe the woman the woman the man with all loue and kindnesse not to signifie any promise that euer I haue heard or read off in the scripture Therefore ought it not to be called a Sacrament It hath a promise that we sinne not in that state if a man receiue his wife as a gifte giuen him of God and the wife hir husband like wise as all manner of meates and drinkes haue a promise that we sinne not if we vse them measurably with thanks-giuing It they cal Matrimonie a Sacrament because the scripture vseth the similitude of matrimonie to expresse the mariage or wedlocke yâ— is betwéene vs and Christ for as a woman though she be neuer so poore yet when she is maried is as rich as hir husband euen so we when we repent beleeue the promises of God in Christ though we be neuer so poore sinners yet are as rich as Christ all his merits are ours with all that he hath If for that cause they call it a Sacrament so will I mustard seed â—euen a net keyes bread wine a thousand other things which Christ the Prophets and all the Scriptureâ— is to expresse the kingdome of heauen and Gods word withall They praise wedlocke with their mouth and say it is an holy thing as it is verely but had leuer be sanctified with an whore then to come within the sanctuary Tindale fol. 144. How eurry man is commaunded to marry that hath not the gift of
that no man did know his sepulcher vnto this day The sepulcher of Moses God would haue it vnknowen least the Iewes which counted Moses for such a great and holy prophet shuld commit Idolatry set vp Idolatry vpon y◠sepulcher of Moses worship Moses as God for y◠Iewes were redy to Idolatry Of this doth y◠cōtention appeare to be sprong betwéen Michael the diuel of the which cōtention Iudas héere speketh of The diuel wold y◠body of Moses to haue ben shewed to the Iews that it might haue ben vnto them an occasion of Idolatry Michael would it should not haue bene shewed vnto them that they should haue hadde by it none occasion of Idolatry but that all Idolatry should be vtterly extincted and put away Héere you may learne the desire of the Diuel which is to mooue to Idolatry to iniquitie and sinne Good men then alway doe disswade from Idolatry sin◠taketh away all occasion by y◠which passage may be made to Idolatry sin S. Iohn Apo. 12. doth speake of a certaine battaile betwéene Michael the diuell He saith there was made a great battaile in heauen Michael the Archangel his Angels did fight with a Dragon and the Dragon and his Angells did fight with Michael but they haue not preuayled nor yet no place of them was founde any more in Heauen But the battayle of which it is heere spoken was of the body of Moses which the Diuell woulde haue had worshipped that the Iewes might haue committed Idolatry on it Michael did resist him This is the meaning of this place saith the Author after my opinion if it be the true meaning of Iude take it if not take their mindes that can bring a better sense and I my selfe will be glad to learne of better learned then I am for I am of the least the true vnderstanding of this place Accept mine opinion in good worth till thou heare a better Biblian vpon Iude. It is most like that this example was written in some of those bookes of the scripture which are now lost Nu. 21. 14. Io. 10. 13. Who be Michaels Angells Michael and his Angells fought with the Dragon ¶ Michael who in the Prophet is called a great Prince is said to stand in Gods people side Dan. 10. 21. representeth vnto vs Christ whose Angells be both those holy seruiable spirites and also among men the godly Princes and Magistrates together with the Ministers of Gods word which serue Christ in vanquishing the huge powers of Antichrists hoast Marl. vpon Iohn in the Apoc. fol. 174. MICHOL Diuers doubtfull places of this woman made open plaine MIchol being Dauids wife was afterward giuen by Saule hir father to one Psaltiel y◠son of Lais which Psaltiel being a good man and a Doctour of Lawe did not yet vs◠hir for hée knewe hir to bée the very wife of Dauid and that hée had not forsaken hir for the which cause Dauid after ward receiued hir againe which he would not haue done if she had ben known of Psaltiel euen as he went no more into his wiues which Absosolom knewe Lyra. And whereas it is sayd that Michol had fiue sonnes by Adriel it is to be vnderstood that they were the sonnes of Merob her sister which was the wife of Adriel for Michol had no naturall childe borne of her nor was the wife of Adriel But bicause Michol did nourish and bring vp the children of Merob shée being dead euen as they had bene her owne naturall children therefore were they called the sonnes of Michol which were not her naturall sonnes but her sonnes by adoption Ly. And the sonnes of Michol the daughter of Saule whome shée bare to Adriel ¶ Héere Michol is named for Merob Adriels wife as appeareth 1. Reg. 18. 19. For Michol was y◠wife of Psaltil 1. Reg. 25. 44. and neuer had childe 2. Reg. 6. 32. Geneua And where it is sayd how Psaltiel went after Michol his wife wéeping what time as she was restored againe to Dauid It was thought that he wept for ioye that she was reduced to her owne husband againe and that he had not touched her but kept her as his owne sister for he béeing a doctour in the lawe knew that it was not lawful for him to touch her carnally Dauid being aliue Lyra. MICHTAM What this word Michtam signifieth Michtam of Dauid ¶ That is nobilitie or honour of chiualrie or an instrument of Musicke T. M. MY DAY The meaning of this place following ABraham was gladde to sée my day and he sawe it and reioysed ¶ To sée my day which was to sée the comming of Christ in the flesh which thing Abraham sawe farre off with the eyes of faith Geneua ¶ All the holy Fathers that were before the comming from the beginning of the world had the same fayth of Christ that we haue which be called Christians Tindale MY GOSPELL Wherefore Paule calleth it his Gospell According to my Gospell ¶ He calleth it his Gospell partly because he tooke much labour in preaching it partly for the great affection that he had towards it and for that he was appointed to the publishing of it abroade Pet. Mar. vpon the Rom. fol. 44. MILKE What is meant by milke and strong meate SUch as néede of Milke not of strong meat ¶ By Milke are vnderstood things easie to perceiue By stronge meate such as are hard and obscure Tindale ¶ That is called Milke which agréeth to beginners such as haue little experience That is called strong meat which is for old practitioners such as haue wisdome to iudge betwéene truth and falsehood Deering MILSTONE What is meant by this Milstone THat a Milstone wer hanged c. ¶ He maketh mention héere of a great kinde of punishment which the Palistines vsed as Saint Hierome saith to punish notable offences and wicked actes The Latine text for a Milstone hath Mola asinaria which signifieth the great stone that lyeth vnderneath in the Mill the which stone in Gréeke is called Asinus an Asse of the which commeth Asinaria S. Hillary saith that it is called Mola asinaria or the Asse stone because the Asse did vse to turne the same about at such times as any thing should be ground according to the manner of those Mils which we haue in these daies in the which an horse being blindfolded turneth the stone going still round Marl. fo 397. What is meant by the taking of the Milstone to pledge NO man shall take the neather or the vpper Milstone to pledge for then he taketh a mans life to pledge ¶ Ey the neather or the vpper Milstone is signified anie thing which is necessary required to a borrower or a debter whereof he nourisheth and susteyneth himselfe that maye no creditour take from him in especiallye his craft and occupation whereon he chiefelye liueth maye hee not by imprisonment which some most cruelly doe kéepe
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.
God alwaies singing vnto him in our hearts and so shall we be true honourers of God the Father and shall honour him in spirite and trueth Crowley Who began first to make the statute of Priests chastitie Some saith that Calixtus primus did first make the statute that Priests should vow chastitie but that is not so For all Chronicles beareth witnesse that Priestes hadde wiues in the Councell of Nicene the which was almost an hundred yeares after Calixtos daies But auncient histories doth make mention y◠Nicholas the first which was bishop of Rome the yere of our Lord. 860. did goe about this thing but he coulde not bring it to passe by the reason of an holy man S. Hulderich Bishop of Auguensais which wrote sharpe Epistles against him reprouing him sore y◠because he would compell Priests to vow chastitie his words be these Thou hast not swarued a little from discretion y◠whereas thou oughtest to haue counselled Priests to chastitie thou hast with a Lordly violence compelled them to it Is not this after the iudgement of all wise men a great violence when that thou against the institution of the Gospel and against the decrée of the Holy ghost wilt compell men to serue thy priuate decrée c. ¶ Note that this holy man saith that Priests ought to be admonished and counsailed to chastitie but not compelled For that saith he is a great violence and against Christs holy Gospell and the blessed spirit of God This holy man procéedeth further with the Bishop of Rome and telleth a fact of S. Gregory the which went about to compell Priests to vow chastitie Upon a daye S. Gregory sent vnto his Pondes for fish and in the nets that they fished withall were brought about 6000. young childrens heades the which thing when S. Gregory saw strake him sore to the heart and was very heauie of that sight and perceiued anone that his decrée that he made for Priests chastitie was the occasion of this great murther in that that Priests could not liue sole nor yet they durst not auow their children for feare of the decree And so for sauegard of their honestie they fell into a fearefull and abhominable sinne to kill their owne children And for this cause S. Gregory saith this holy Bishop did reuoke his decrée againe and did greatly allow the saieng of the Apostle It is better to marry then to burne Adding to it of his owne It is better to marry then to giue occasion of murder D. Barnes fol. 328. PRINCES How Princes ought to be obeyed A Man ought to obey his Prince but in the Lord and neuer against the Lord. For he that knowingly obeyeth his Prince against God doth not a dutie to the Prince but is a deceiuer of his Prince and an helper vnto him to worke his owne destruction He is also vniust which giueth not the Prince that is the Princes and to God that is Gods A noble saieng of Valentinianus the Emperour for choosing the Bishop of Millayne Set him saith he in the Bishoppes seate to whome i◠we as man doe offende at anye time maye submit our selues Policarpus the most constant Martir when he stoode before the chiefe Ruler and was commaunded to blaspheme Christ and to sweare by the fortune of Caesar c. he aunswered with a mild spirit We are taught saith he to giue honor to Princes which be of God but such honour as is not contrary to Gods religion Ridley in conferring with Latimer How Princes ought to doe with matters of religion ¶ Looke Kings How this place following is vnderstood O ye Princes open your gates and de ye lift vp O ye euerlasting dores and the King of glory shal enter in ¶ Much adoe there is about the exposition of this verse Some delyght in the applieng of it to the building of the Temple at Ierusalem Other in a spirituall Allegorie apply it to the mēbers of Christ which vndoubtedly agréeth very handsomely with the processe of the Prophet as thus O ye Princes open your gates By y◠Princes which haue giuen their names and their faith to Christ the holy Lord may well be vnderstood all such men which doe earnestly studie to liue a godly lyfe All they whether they be men or women poore or rich high or low in the sight of the world they are neuertheles spiritually Princes lyke as they be called spirituall Priests Priests as S. Peter doth call them because they sacrifice daily vnto god their bodely members their whole heart minde to the true seruing of God And lyke as they bée called in respect of such spirituall sacrifice Priests so may all true Christians be called princes because they haue conquered as I might say and crucified as S. Peter tearmeth it their flesh against all vice and concupisence To these Princes the Prophet now speaketh saieng O ye Princes O ye liuing Saints O ye dearely beloued members of Iesus Christ open your gates not your gates made of timber and boords but your spirituall gates the gates and dores of your soules which be spirituall and eternal open them resist not the Holy ghost quench not the spirit that Christ the king of eternall glory may come and dwell in your hearts Loue him and labour continually to kéepe his Commaundements and then surely both he and his Father with the holy Ghost will come and dwell with you Ric. Turnar PRISCILLIANVS Of the damnable heresies of this man PRiscillianus a Spaniard maintained the opinion of Gnostici Manichaeus and Sabellius being condemned by the Councel of Burdeaux he appealed vnto Maximus the vsurping Emperour which found him an Heretike and beheaded him Prosp. Chronic. He said the soule was of one substaunce with God and came downe from heauen to endure voluntary conflicts He said that mans actions were gouerned by the starres he condemned the eating of flesh he parted married couples referring the creation of the flesh not to God but to wicked Angels he allowed of the Scriptures called Apocripha Unto euerye of his followers he sayd Iura periura secretum prodere noli August li. de haeres PRIVI CONTRACT How priuie contracts are not lawfull nor good NOw also if ye will consent to deale mercifully and truely with my master tell me and if not tell me also ¶ He treateth with the mother and brother concerning the maide whereby it may appere that priuie contracts without the knowledge and consent of their parents are not good The Bible note PROCESSIONS How Processions came vp WE read not of any Processions till the time of Agapatius Pope who as Platina reporteth did first ordeine them Ann. 533. Although we read the like of Leo y◠third about 810. yeares after Christ. Surely whensoeuer Processions beganne they were taken of Gentilitie We read oft in Pliny that the Romanes in all their distresses would runne to euerye Idoll they had would goe their circuites from this place to that place and think they did acceptable
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
of men by manifest signes of his Diuinitie Geneua How the sonne is punished for the fathers fault He shall dye the death and his bloud shall be vpon him ¶ He sheweth how the sonne is punished for his fathers fault that is if he be wicked as his Father was doeth not repent he shall be punished as his father was or els not Geneua SONNE OF GOD. How Christ is proued to be the Sonne of God THou art my sonne this daye haue I begotten thée ¶ That is this daye haue I declared that thou art my naturall son meaning especially the time in which he made him knowen in the world by his wonderfull workes as S. Paule ment when he said God was made manifest in the flesh noting the working of the spirit working in his birth life death resurrection ascension so this daye noteth no perticular time but al times in generall wherein God hath shewed his power in Christ as especially in the time he liued among vs c. Deering Of the Sonne of Gods deliuering vp his kingdome vnto his father Then commeth the ende when he hath deliuered vp the kingdome to God the father when he hath put downe all rule authoritie and power for he must raigne till he haue put all his enimies vnder his feete but where he saith all things are put vnder him it is manifest that he is excepted which did put all things vnder him when all things are subdued vnto him then shall the sonne also himselfe be subiect vnto him that put all things vnder him that God may be all in all ¶ S. Paule in this place doth the Corinthians to wit that then shall the ende come that all things shall be subdued vnto Iesus Christ and Christ his Sonne shall delyuer vnto his Father his kingdome that is the Church the whole number of the elect which he hath by his death redéemed Then also Christ the son himselfe shall be subiect vnto the father touching the dispensation of his flesh in his members the Saints by which it is meaned that then the mysterie of Christ shall cease the preaching of the Gospell shall be left and no longer any such in the euerlasting kingdom of God the saints shal be as was in the militant Church when the world was subiect vnto the preaching of the Gospell For wher no sin nor disease is ther néedeth no remission or medicine And this subiection of the Saints shal be the most frée kingdom vnto them for then Iesus Christ very God man shal be al in al God in God raigning in all things creature in creatures to God subiect as a creature c. Uerely touching the dispensation of the flesh and the misterie now in force and vre Christ shal be subiect to his father but being true God and cousubstanciall sonne of God the Father hath and shal euerlastingly haue one indiuisible raigne kingdome with the father I. Proctor ¶ Now Christ shall surrender the Kingdome that was giuen vnto him that we may cleaue perfectly vnto God howbeit he shall not by that meanes vtterly giue vp his kingdom wherof as the Scripture teacheth there is no ende but he shall as it were conuay it from his manhood to his Godhead For then we shall haue an open entrie and frée accesse to the diuine maiestie where now our weaknesse will not suffer vs to approch Christ then shall this waye bée subiect to his Father for then the vale shall be taken away and the office of his mediation shall some way cease and we shall sée God face to face raigning in his glory without any countring or meane And where S. Paul saith that God may be all in all some think he speaketh so because we shall haue than without any meane many commodities which God now ministreth vnto vs by creatures For maintenance of our lyfe we shal then haue no néed of bread and drinke c. Neither for edifieng shall we haue any néede of the Sacraments of the Church nor the outward word of the Scripture nor Ecclesiasticall offices for God by himself shall be all in all Other teach the meaning of those wordes to be that the flesh shall couet no more the spirit but God shal possesse euery part of vs and raigne in vs fully perfectly which thing in this life is only begun B. Traher ¶ Looke Subiection How the sonne of God is equall to his father Thought it no robbery to be equall with God ¶ If the sonne be equall to the father then is ther of necessitie an equalitie which Arrius that Heretike denieth And if the sonne bée compared with the father then is there a distinction of persons which Sebellius that heretike denieth Beza Who are the sonnes of God The sonnes of God are the sonnes of Seth which hadde instructed and nourished them in the feare of God The sonnes of men are the sonnes of Cain instructed of him to all wickednesse Tindale The sonnes of God séeing the daughters of men that they were faire S. Austen saith that those which are ther called the sonnes of God were in very déede men namely comming of the stocke of Seth. For when they worshipped God truly sincerely and called vpon him holily and purely being adorned with his fauour and grace they are called by the Scriptures the sons of God But when at the length they began to burne in filthie lusts with those women which came of the stocke of Cain and by that meanes fell into fellowship with the vngodly taking them to their wiues and cleauing also to superstitious and wicked worshippings they were chaunged from the sonnes of God not onely into men but also into flesh And this will I say by the waye Aquila translating these wordes out of Hebrue They were not saith he the sonnes of God but the sonnes of Gods for the cause so called as I suppose because their progenitours were holy men but their Children miserably fell from God and godlinesse by inordinate loue of women And Simmachus translateth it the sonnes of the naughtie c. Pet. Mar. vpon Iudic. fol. 16. ¶ By the sonnes of God are vnderstood those that descended from Seth which wer instruct in the true knowledge and worship of God as in manye places both in the olde Testament and in the new the faithfull are called the sonnes of God And by the daughters of men are vnderstoode the women that came of the generation of Cain which were giuen to all vngodlynesse and with them Seth commaunded his children by the will of GOD that they should make no contract of marriage as the Lord commaunded the Children of Israel to make no marriage with the women of the Cananites Lyra. ¶ The Sonnes of the godlye ioyned themselues with the Daughters of the wicked without all feare of God Geneua How we are borne the sonnes of God Which are borne not of bloud c. ¶ These words pertain◠to the description
reasoning mildly as it is written It becommeth not the seruaunt of the Lord to striue but to be lowly towards all men fauourably to teach patient reforming them that be of a contrarie minde with modestie Muscuâ—us fol. 535. How they ought not to be compelled Christ came not into this worlde to compell men vnto him c. Chrisostome saith In case that they which doe allure men from vs vnto the company sect of most silthy folke think that they be able to get away some great notable person then they tremble and quake excéedingly and be much afraid least he shall turne backe againe He will be of their side say they indéede such a fellow will turne a thousand times I meane not of them yâ— be sinners but in case ther be any which is without any spot of sin wil be turned altered let him go turne Surely I am sorie for it do waile lament am striken to the very heart with all no lesse then if it chaunced me to haue one of mine owne members cut off But yet for all that I doe not so lament that that I shall be driuen vppon this feare to doe anye thing that is vncomely We doe not lordly rule and gouerne your faith my most deare bretheren neither doe we command yoâ— these things vpon any title of imperie or lordlinesse It is the doctrine of the worde which is committed vnto vs not the authoritie of Princelinesse or power We stand in the degree of counsailers and aduisers he which giueth his aduice sheweth his opinion doth not compel the hearer but doth leaue a free choice to his power what to doe And he is to be blamed onelie for this if he saie not those things which becommeth him and which he is bound to doe This saith Chrisostome Muscu fol. 536. Of the opinions of Heretikes looke at their proper names as they fall out in this booke HERODE Of his great crueltie HErode the first which was also called Ascalon had manie children among the which he himself caused thrée to be slaine Aristobolus Alexander and Antipater by reason of a conspiracie that they had made against their father But after him remained aliue Archelaus Herodes which was surnamed Antipas and Philippus These parted the kingdome among them Carion fol. 75. And siue all the children that were in Bethleem ¶ Of this is mention made in the second Booke and fourth Chapter of his Saturnalies How Augustus Caesar hearing that Herode had likewise killed his owne sonne said It were better to be Herodes Swine then his Sonne T. M. ¶ When Macrobius heard that all the Children that were two yeare olde and vnder should be slaine and that among the multitude his owne Sonne was slaine also he said I had rather be Herodes dogge then his sonne Marl. 34. How and for what cause this Herode burnt the Scriptures King Herode for that he well vnderstood the basenesse of his house therefore he burnt the Scriptures least by yâ— meane of such auncient Records some doubt might after ward be mooued against his posteritie For he thought if he had once remoued such monuments it could neuer be proued by any maÌ„ner of other witnesse but that he came by descent from the stock of the Patriarches olde Proselites whereas indéed saith Master Iewel he was a méere Aliene and a straunger to the house of Israel and a verie tyrannous vsurper of the Crowne as being 〈…〉 allie descended not from Iacob but from Esau. Iewel sol 477. Of his death it is written thus Herodes disease vexed him more more God executing iustice on himâ—for the thing which he impioustie committed It was a slow oâ— slack fire yet yéelding not so great inslamation outwardlie to the beholders as vexation inwardly to the intâ—rnal parts he had a vehement desire grâ—edâ—lie to take some thing yet was there nothing that sufficed him Moreouer inward rotting of the bowells and specially 〈…〉 〈…〉 uous Fluxe in the Fundament a rawe and a running flâ—ame about his féete and the like maladie vexed him about his Bladder His priuie members putâ—ified engendring wormes which swarmed out a shrill stretched winde he had great pain 〈…〉 brâ—athing and a grose breath hauing throughout all the parts of his bodie such a Crampe as strength was not able to sustaine It was reported by them which were inspired from aboue and to whome the gift of Diuination was graunted that God enâ—oâ—ned the Prince this punishment for his great impietie Eusebius fol. 12. Of the second Herod sonne to the first At that time Herode Tetrarcha c. ¶ This Herode was the sonne of yâ— Herod of the great Antipater surmaned of some Ascalon which slue the Iâ—fants in Bethleem being a most pernitious Rauen hatched of so wicked an Egge Some call this Herode Antipas sor his surname He is the verie same which araied our Sauiour with a white vesture and deâ—ided his Diuine wisedome making an open iest and laughing slocke of him Of this man Iosephus maketh mention in his 18. Booke of the Antiquities of the Iewes Marl. vpon Mathew fol. 305. How he led awaie his brother Philips wife This man was surnamed Antipas the brother of Archelâ—us and made Prince of Galile by his father Herode The same tooke his brother Philips wife from him he being yet aliue the which happened by this occasion Herode went to Rome and by the waie he lodged by chaunce with his brother Philip who dwelled in the forepart of Iewrie As Herod Herodias had now made acquaintance which Herodias was the daughter of Aristobolus and sister to Herode Agrippa they were agreed yâ— he comming from Rome should lead hir with him the which was done Iohn Baptist rebuked this wickednesse who was therefore beheaded Howbeit Herod went not vnpunished at the last for it For by Caius Caligula was he sent in exile at Leonia in Galile with Herodia the which constrained him to goe to Rome and require a kingdome but comming home with out doing ought he lost that part also of the kingdome which he possessed afore He reigned 24. yeares in Galile For Herode had taken Iohn and bound him c. ¶ The Euangelists affirme that Iohn was taken because he openlie coÌ„demned the incestious Matrimonie of Herode with Herodias which was his brother Philips wife for Iohn said to him It is not lawfull for thée to know hir Iosephus alledgeth another cause why he was put in prison namelie because by his doctrine to the which the people wonderfullie resorted he brought himselfe in some suspition with Herod of the mouing of some new attempt or vnwonted matter But it might be that the wicked Tyraunt tooke this as a cloake to couer his cruel murthering of Iohn Or it might be that this wicked rumour was spread abroad of him for vniust violence and crueltie is neuer without diuers accusations But the Euangelist shew the verie cause
indéed namelie that Herod was an enimie vnto the holy man because he was sharplie reprehended of him For Iosephus is deceiued which thought that Herodias was not taken from Philip the brother of Herode but from Herode the king of Chalos his fathers brother for at what time the Euangelist writ the remembrance of the wicked déede was not onelie new but also common in the eies of all men And whereas Iosephus in another place saith that Philip was of a softe wit in consideration and hope whereof there is no doubt but that Herode was the more bold to accomplish his will and to abuse the modestie of Philip not fearing anie punishment Héere is also another probable coniecture that Herodias was rather giuen in Matrimonie to Philip hir fathers brother then to hir great Unckle the Father of hir Graundfather which for age was euen crooked But Herode Antipas héere mentioned and Philip were not bretheren by the mother side but Herode was the sonne of Marthaca the third wife of great Herod and Philip was borne of Clâ—opatra Marl. fol. 307. And when he knewe he was of Herodes iurisdiction he sent him to Herode ¶ This was Herode Antipas the Tetrarch in the time of whose gouernance which was almost the space of 22. yeares Iohn the Baptist preached and was put to death And Iesus Christ also died and rose againe and the Apostles beganne to preach and diuers things were done at Hierusalem almost seuen yeares after Christs death This Herode was sent into banishment to Lyons about the second yeare of Caius Cesar Beza Of Herode Agrippa This man was the sonne of Aristobolus the sonne of the first Herode and was slaine by his Father he was prisoner in Rome in the time of Tiberius and afterwarde in great fauour with Caius Caligula the Emperour of whom he obteined the part of Philip his brother and the name of a King Afterward the Lande also which Herode Antipas had he obtained of Claudius Samaria and Iewrie And by this occasion was whole Iewrie subiect againe vnto one mans Domion The Apostle Iames the greater was put to death by this Herode the which is mentioned in the 12. chapter of the Actes He raigned seauen yeares Carion About this time Herode the king stretched out his hande c. ¶ This name Herode was common to all them yâ— came of the stocke of Herode Ascalonites whose surname was Magnus But he that is spoken of héere was nephew to Herode the great sonne to Aristobolus and father to that Agrippa who is spoken of afterward Beza What the Herodians were The Herodians were they of the Iewes which thought that Herode was Christ and applied vnto him the Prophecie of Iacob Gen. 49. 10. The Scepter shall not depart from Iuda c. Which is veriâ—ied in none other but in Christ. Epipha li. 1. tom 1. haeres 20. HEAVEN Of the opening of heauen WHere the Heauens opened c. ¶ That is where there were mysteries opened from Heauen Steuen also the first Martyr sawe the Heauens open Iesus standing on the right hand c. Act. 7. 56. So are the Heauens open in the faith of the beléeuer that he séeth God in his glorie The Heauens are counted in the Scripture to be opened when a manifest Uision reuelation signe or token is shewed of God vnto man Math. 3. 16. Mar. 1. 10. T. M. HIDE What the hiding of Gods face is ANd will hide my face from them ¶ To Hide his face is as much as not to heare and to take awaie the tokens of his kindnesse as when he giueth no care to vs or our praiers nor sheweth vs anie token of loue but setteth before our eies grieuous afflictions euen verie death As in Iob. 13. 20. Math. 3. 4. T. M. I will hide c. ¶ That is I will take my fauour from them As to turne his face toward vs is to shewe vs his fauour Geneua HIENA Of the propertie of this beast WHat peace is there betweene Hiena and a Dog ¶ Hiena is a wilde beast that counterfaiteth the voice of men so inticeth them out of their houses deuourâ—th them Geneua ¶ That is with a sinner that returneth continuallie to his sinne againe as a Dogge to his vomit Or â—ls after the other Translation Hiena is a subtile beast watching about shepherds folds reseÌ„bling a mans voice lerning certain names doth cal them forth and so destâ—â—ieth them whose nature is contrarie to the dogge which is a kéeper of the folde and friendlie to men The Bible note HYMENEVS Of this mans opinion HYmeneus and Philetus saide that the resurrection was alreadie past HIGH PRIEST How the high Priests office was diuided WHen Annas and Caiphas were high Priests ¶ By the law there should haue ben but one high Priest but corruption of the time by reason the Romanes had rule and the briberie of Caiphas brought to passe that the office was diuided The Bible note ¶ Ther could be by Gods law but one sacrificer at once But because of the troubles that then reigned the office was so mangled by reason of ambition and briberie that both Caiphas and Annas his Father had it diuided betwéene them Geneua How euerie Bishop is called by the name of high Priest The safetie of the Church hangeth vpon the dignitie of the high Priest Which authoritie S. Hierome in that place doth attribute to the Bishop of euerie Diocesse Hierome con Luci. Tertulian saith The high Priest that is the Bishop hath authoritie to minister Baptime Tertulian de Baptismo Augustine saith Quid est Episcopus c. What is a Bishop but the first Priest that is to saie the high Priest August questionibus de vtroq Tes. Euagrius calleth â—â—phemius and Gregorius the Bishop of Antioch SuÌ„mos Sacardotes the highest priests Ruffinus calleth Athanasius yâ— Bishop of Alexandria Pontificem marinum the greatest or highest Bishoppe By these I trust saith M. Iewel it maie appere that the title or dignitie of the highest Priesthood was generall and common to al Bishops and not onelie closed vp and mortified onelie in the Pope Iewel fol. 526. HILL What is meant by this Hill VPon the hill shall be taken awaie the side vale c. By this hill is meant the hill of Syon By which is signified the Church There wil yâ— Lord iudge deliuer vs from al our enimies By the vale and couering vnderstand sinne wherein all men are founde guiltie Rom. 3. 23. All men haue sinned c. From it hath the Lord deliuered all men which beléeue that he hath fréelie done it of his owne mercie for Christs sake not for their deseruings Rom. 3. 24. T. M. HIN What manner of measure it was WIth the fourth part of an Hin of beaten Oyle ¶ A Hin was a measure of Liquid things conteining 12. Logins and one Login was so much as would receiue sixe Egges