¶ That was a lay man also and an Infidell and was not forbidden of God to reade Scriptures D. Barnes Let the word of God dwell in you plenteously The Doctours affirmations My bretheren reade holye Scripture in the which you shall finde what you ought to holde and what ye ought to flye What is a man reputed without learning what is he is hée not a Shéepe or a Goate Is he not an Oxe or an Asse is he anye better then an horse or a mule the which hath no vnderstanding It is not sufficient that yée heare the diuine Scriptures in the Church but also in your houses either reade them your selues or els desire some other to read them giue you diligent eare to it If thou wilt that thy children bée obedient vnto thée vse them to the worde of God but thou shalt not saye that it belongeth onelye to relygious men to studye Scriptures but rather it belongeth to euerye Christian man and speciallye vnto him that is wrapped in the businesse of this world and so much the more because hée hath more néede of helpe for hée is wrapped in the troubles of this world Therfore it is greatlye to thy profite that thy children shoulde both heare and also reade holye Scriptures for of them shall they learne this commaundement Honour thy Father and Mother c. I beséech you that you will oftentimes come hether and that you will diligentlye heare the lesson of holye Scripture And not onelye when you bée héere but also take in your hands when you bée at home the holy Bible and receiue the things therein with great studie for thereby shall you haue great vauntage c. O Paula and Eustochium if there bée anie thing in this lyfe that doth preserue a wise man and doth perswade him to abide with a good will in the oppressions and thraledomes of the worlde I doe recken that speciallye it is the meditations and studye of holye Scriptures séeing that wée doe differ from other creatures speciallye in that that wée bée reasonable and in that that wée canne speake Nowe is reason and all manner of wordes conteyned in the Scripture whereby we maye learne to knowe GOD and also the cause wherefore wée bée created Wherefore I doe sore meruayle that there bée certeyne men the which giue themselues to slouthfulnesse and will not learne these things that bée good but recken those men worthye to bée reproued that haue that good minde ¶ This was written to two women that were learned D. Barnes Heare me ye men of the worlde gette you the Bible that most wholesome remedye for the soule if ye will nothing else yet at the least get the newe Testament Saint Paules Epistles and the Actes that may be your continuall earnest teachers Which of you all that be héere if it were required could say one Psalme without the booke or any other place of holy Scripture not one doubtlesse but this is not onely the worst but y◠you be so slow and remisse of spirituall things and to diuelishnesse ye are hotter then fire But men will defende this mischiefe with this excuse I am no religious man I haue a wife and children and house to care for this is the excuse wherewith ye doe as it were with a pestilence corrupt all thinges for you doe recken that the study of holy Scripture belongeth onely vnto religious men when they be much more necessarie vnto you then vnto them c. ¶ Héere may we sée that this damnable reason I will read no Scripture it belongeth not vnto me was in the heartes of lay men in Chrisostomes dayes D. Barnes Ye may commonly sée that our doctrine is knowne not onely of them that that are the Doctours of the Church and ministers of the people but also euen of Tailers and Smiths and Weauers and of al Artificers yea and further also of women and that not onely of them that be learned but also of labouring women and Sewsters and seruants handmaides neither also the Citizens but also the countrie folks do very well vnderstand the same Ye may finde euen the verye Ditchers Cowheards and Gardiners disputing of the holy trinitie and of the creation of all things Looke more in the word Scripture Of lay mens books Looke Images How lay men may baptise Tertulian in his booke De Baptismo saith That lay men may bapiise Ambrose in the 4. ad Eph. saith that in the beginning it was lawfull for all men to baptise Hierome ad Luciferanos affirmeth that it was lawfull for lay men to baptise if necessitie doe require Zuinglius affirmeth the same The opinion of Iohn Caluine Now saith he if it be true that we haue set downe the Sacrament is not to be estéemed of his hand by whom it is ministred but as it wer of the hand of God from whence it certainly commeth Héereof we maye gather that nothing is added or taken from the dignitie of it by him by whom it is ministred And therefore among men if an Epistle be sent so y◠the hande and seale be knowen it skilleth not who or what manner of person carieth it Euen so it is sufficient for vs to knowe the hand and seale of the Lord in his Sacraments by whom soeuer they be deliuered Heere is the errour of the Donatists confuted who measured the worthinesse of the Sacrament to the worthinesse of the Minister Such be now a daies our Anabaptists which denie vs to be right baptised because we were baptised by wicked and Idolatrous persons in the Popes Church and therfore they furiously vrge rebaptization against whose folly wée shall be sufficiently defended if we thinke we were baptised in the name of the Father of the Sonne and of the Holy ghost and therefore Baptime not to be of man but of God by whom soeuer it be ministred How lay men haue ministred the Sacrament S. Augustine saith In necessitie when the Bishop or Priest or any other Minister cannot be found and the daunger of him that requireth doth constraine least he should depart this lyfe without this Sacrament we haue heard that euen lay men hath giuen the Sacrament that they haue receiued ¶ Read the storie of Serapion LAIENG ON OF HANDS Whereof this custome of laieng on of hands arose THis custome of laieng on of handes is taken of the olde Fathers For in Gen. 48. 14. The Patriarke Iacob laied his hands vpon the head of Manasses and Ephraim the sonnes of Ioseph which custome afterward was confirmed to the Iewes for a Lawe and so continued till the comming of Christ who vsed the same and deliuered the vse thereof vnto his Apostles to the which Ceremonie praier was then ioyned As it doth appere in the 19. of Mathew when children were brought vnto Christ that he might lay his hands vpon them That he should lay his hands vpon them ¶ The laieng on of hands was a
doubt not thereof eod L. Labans Gods how they were stolne 596. Labours The meaning of the place eod Ladder what is signified thereby eod Lay men how they ought to read the scriptures 597. The doctours affirmations 598. Of laye mens bookes 600. How saye men may baptise eod The opinion of Iohn Caluine eod How they haue ministred the sacrament 601. Laieng on of hands whoo the custreof me arose eod The meaning of the place 603. Lampes what they without oyle doe signifie eod Land what is ment by the crieng of the lande 604. Laodieia what the word signifieth eod Of the striâ—e yâ— was ther for Easter eod Last Of the last day eod Who be last and who be first 605 Of the last farthing eod Latria what the word signifieth eod Lawe what the lawe is 606. Platoes definition of the lawe 607. What the office the vse of the law is 608. What the lawe of nature is eod What the lawe written is eod How the lawe is our scho lemâ—â—ster 609. How the lawe first entred 610. How the lawe was giuen in thunder eo Wherefore the lawe was giuen eod How the lawe was giuen by Moses 611. How we are dead through the lawe eod How the lawe increaseth sinne 612. Why it is called yâ— messenger of death eod What the lawe of God requireth eod What it is to be vnder the lawe eod What it is not to be vnder the lawe 613. Why Paule calleth the booke of Genesis the lawe eo How the law is impossible to fulfill eod How the lawe is called a yoke 614. The difference between Gods lawe and mans eod Who hath fulfilled the lawe eod How the Gentiles wer not wtout law eod How the law maketh all men sinners eo How it maketh vs to hate God 615. How the law is spirituall eod How we dye to the lawe eod To die in the defence of the law eod The meaning of these places eod The argument of the lawe 616. The nature and office of the lawe and Gospell 617. Lazarus how the poore rich are matched together eod Of the loosing of Lazarus eod Left hand what Gods left hand sig 618. Legion what a Legion is eod League what a league is eo Of three kinde of seagues 619. Lend Net lend vpon vsury eo Lenâ— wherevpon the lenten fast is groâ—ided eod Why the father 's instituted Lent 620 Leper what the Leper signifieth 621 How a Leper was knowen eod Of the leprosie that Christ healed eod Lesse The meaning of the place eod Letanies what the Letanies were 622. Letterâ— what the letter signifieth eod How the letter killeth 623 How the letter and circumcision is taken heere 624 Leuen how it is diuersly taken in scrip eo Leuy Of Leuy otherwise called Mathew 625. Leuites what their office was eod How the place is to be vnderstood 626 Leuâ—athan what LemathaÌ„ signifieth 627 Libanus Charmel what they signi eod Libertie of Christ. To stand therein 628. Lye The definition of a lye eod Whether wee may lye to preserue or no. eod Of the Midwiues lye of Rahabs lye 629. How Paules Iye is excused eod Of one that would not lye 630 Of Abrahams Iye eo Of Dauids Iye eo Life how the places are expounded eod Whether a man may lengthen or shorten his life 631. Light who is the true light eod The meaning of the places 632. What is ment by the shining light 633. Wherfore these lights were ordeined eod Lilies what it is to gather vp Lilies eod Lion The meaning of the place 634 How they bee compared to the persecuters of Christ. eod How Tirants are likened to Lions 635 How they are fed by Gods prouidence 636. Locusts what manner of beasts they wer eod Loynes gird what is ment thereby eod The meaning of the place eod Long life how a good man may desire it eod Lord. how he is our shepheard feedeth vs. 638. Of the Lords helpe in trouble eod How the Lord suffereth long 639 Lordship The meaning of the place eod Lots how they may be vsed lawfully 640 Loue. Of the order of loue eod How it is the fulfilling of the lawe 641. How we ought to loue God 642. Why loue hath the chiefe place eod Of Mary Magdelens loue 643 How perfect loue casteth out all feare 644 The meaning of the place eod The difference betweene loue and charitie 645. Of 5â— manner of loues eod Lowlinesse wherefore lowlinesse come to worship 646 Loosing and binding eod Of the loosing of Lazarus eod Lucifer what is ment by Lucifer eod Luke The life of Saint Luke eod Luke warme what it meaneth 648. Lunatike Of the man yâ— was lunatike eo Luther what he was eod The cause why he first wrote against the Pope eo How he wrote to Pope Leo. 649. How he was troubled with the lusts of the flesh eod Of his question a little before his death 650. His praier before his death eod What sects is said to rise out of him eod M. MAcedonius Of his crueltie and tumult 650 Magi. What the Magies were 651. Magistrate what a magistrate is eod How they are yâ— ministers of gods in 652 How the Ecclesiasticall person is subiect vnto him eod How magistrates the do not perswade the people to Gods worde are not to bee obeyed in cause of conscience eod Magnifie what it is to magnifie 653. Mahomet of yâ— rising vp of this false pr. eo Of his faire shew of holinesse 654 Mayzim what this word signifieth 656. Maker against the word maker in yâ— sacr eo Malachy of yâ— sacrifice he speketh off 657 Mammon what Mammon signifieth 658 Man how he was made after the image of God eod How god made maÌ„ to be vndestroied eo How the death of man and beast is alike 659 How mans life is but sorrow care eod Of mans good purpose before grace eod How mans ordinance may be altred 660 Of the disposition of man eod Of mans will and running 661. Of 2. Hebrue words yâ— signifie man eod Of the first man Adam and the seconde man Christ. 662. Of the man that gathered stickes on the Sabboth day eod Of the man wounded 663. How the birth of man is 4. manner of wayes eo Mandragoras What Mandragoras is eod Manes how the sect of the Maniches rose of this man 664. Wherein yâ— Papists agree with them eo The â—aniches conâ—uted 665. Many of many that be called 666 Manna What Manna signifieth eod How it is not the true bread that came downe from heauen eo Of those that eat Manna are dead eo What Manna and the white stone signifieth 667. How Manna the water brought out of the Rocke is c. eod Maranatha What this word signifieth 668. Marcion Of his damnable heresie eo A comparison betweene Marcions doctrine and the Popes 669. An example of Maâ—cions chast life 670. Marcus The detestable heresie of this man eod Mary how she ought not to bee worshipped 671. Of the painting of hir
c. which haue the gifte of continence and vse it to serue God with more frée libertie Geneua Obiection How can ye proue that they which make themselues chast or gelde themselues for the kingdome of heauens sake haue receiued the gift of chastitie before Aunswere When the Apostles had said If the matter be so betwéene man and wife then it is not good to marie Our Sauiour Christ did aunswere and say All men be not able to comprehend or receiue this saieng but they to whom it is giuen Now if ye will aske me who they be that geld themselues or make themselues chast for the kingdome of heauens sake I will answere that they gelde themselues and make themselues chaste for the kingdome of heauen sake vnto whom it is giuen He that is able to receiue this let him receiue it ¶ This gifte meaning Chastitie is not common for all men but is verie rare and giuen to fewe therefore men maie not rashlie abstaine from mariage Geneua How in breaking of Chastitie the one part may offend and not the other An adulterer abuseth a womans bodie against hir will the man doth sinne and yet the woman is vndefiled because hir minde is chast and vnspotted Lucretia the Romane Matrone liueth chast for euer of whose bodie though proude Tarquinius Sonne had his pleasure yet hir minde continued still most chast and faithfull to hir husbande and therefore shée not consenting in heart to sinne is by Fame recorded to bée the Ornament of all womanhood and perfect Chastitie and therefore saith Saint Hierom verie well Corpus mulieris c. Not violence but will doth defile a womans bodie S. Augustine to Victorianus saith Ad Deum ingemiscentibus c. He will euer be present with his that sigh grone to God as he hath wont to be present with his and either he suffereth nothing to be done in their chast bodies by diuelish lust or if he doth suffer where are their minde is not defiled with anie filthinesse of consent he doth defend his owne flesh from offence And whatsoeuer either the lust of the patient hath either not consented vnto nor suffered it shal be the fault of the onelie doer And all that violence shall not be imputed for the filthines of corruption but for the wound of suffering For the soundnesse of Chastitie is of such force in the minde that when the minde is vndefiled chastitie cannot be defiled in the bodie whose members might haue bene disseuered one from another In another place Magis timeamus c. Let vs feare more least the inward vnderstanding being corrupt the chastitie of faith doth therewith perish rather then least women should be violentlie defiled in their flesh for chastitie is not defiled by violence if it be kept sound and cleare in the minde forasmuch as none is defiled when the will of the suffered doth not filthelie vse the flesh but suffereth that thing without consent which another doth worke by violence Of counterfait Chastitie S. Paule foretelleth of Antichrists disciples 2. Tim. 4. that they shall beare a great countenance of continent life forbid mariage And of such S. Hierom saith Iactant pudicitiam suam impudenti facie They make bragges of their chastitie with whorish countenaunce Iewel fol. 482. CHAVNCE How nothing commeth by hap chaunce THe prouidence of God is of that nature that through the immutable certaintie thereof whereby all things be ruled it excludeth all chaunces and hap of fortune I call it chance and hap of fortune whatsoeuer appeareth and betideth vnlooked for vnforeséene at all aduentures and without anie sure cause or reason so that it appeareth to be done by no foresight at all neither of God neither of man such as without number doth befal among men in the world Therfore looke how much any doth yéeld vnto chaunce and fortune so much hée doth pul awaie from the prouidence of God Unto good christian men it is a cléere case y◠ther chaunceth nothing throughout all the whole world at hazard or all aduentures with the prouidence of God which disposeth all Wherfore my iudgement is sayth Musculus that chaunce and fortune be vaine words and to no purpose Musculus fol. 432. Achab the king when he went on warre-fare chaunged his apparell and would not be knowne to be the king but bée counted a rascall souldier yet was he slaine with an Arrow which was shot at aduenture which thing might haue bene seemed to haue bene done by chaunce when as yet God in verie déede gouerned the shot And in like manner as Plutarch telleth Pirrhus was slaine of a woman in besieging Thebes she throwing downe a Tyle from the house toppe Uerie manie such thinges are done in our time which séeme vnto vs therefore to haue happened by chaunce because we know not the causes of things and iudgements of God Pet. Mar. vpon Iudic. fol. 172. ¶ Looke Fortune CHAVNTER What this word signifieth TO the Chaunter ¶ That is héere translate to the Chaunter is in Hebrue Lamnazah which word after y◠minde of Abrah Ezra Dauid Kimhi expositours in Hebrue signifieth to the chiefe of the singers which we commonlie cal in English setters of the quiers or chaunter◠This interpretation also do both the most best learned of the Latinists best alow and therefore haue I folowed the same the whole Psalter through Expressing it by this word chaunter Notwithstanding diuerse Authors doe diuerslie interpret it Some saie it signifieth to the victor or ouercommer Some to the victorie which maie thus agrée and concord together if thou take a Psalme to bée a stirring and an exhortation to put our trust in God béeing sure to obteine the victorie And where some interprete vnto the end vnderstand euen the same For therefore doe we put our trust in God that we maie come to the end of the victorie Some translate the title thus A vehement and often made exhortation in instruments of musike a Psalme to Dauid that is as they themselues expound it a Psalme reuelate to Dauid for Dauid is in Hebrue the Datiue case and not the Genitius T. M. CHEEKE What is meant by turning of the cheeke WHosoeuer saith Christ shall smite thée on the right chéeke turne to him the other also ¶ To turne the other chéeke is a manner of speaking and not to be vnderstood as the words doe sound and it is to cut of the hand and to plucke out the eie And as we commaund our children not onelye come nie a brooke or water but also not so hardie to looke that waye either to looke on fire or once to thinke on fire which are impossible to be obserued More is spoken then meant to feare them and to make them perceiue that it is earnest that wée commaund euen so is the meaning heere that we in no wise auenge but be prepared euen to suffer as much more neuer think it lawful to auenge how great so euer
seconde Chapter to the Hebrewes doth alleadge this vearse of the Prophet to this purpose and intent to proue that Christ tooke the same nature of man vpon him that we haue This is a verie truth that I doe now teach saith Saint Paule Qui sanctificat qui sanctificabitur ex vno omnes that is both he that sanctifieth and they that are sanctified are all of one Christus sanctificat purgat abluat emundat nos nos vero mortales sanctificamor illum per Christum And this Christ which by the morites of his bitter passion doth sanctifie vs and wée which are sanctified be all of one what is that to saie we come all of Adam concerning the nature and vertue of flesh and bloud Christ came of Adam as well as we and that is the cause why S. Luke describeth the pedegrâ—e of Christ after the flesh he beginneth at Ioseph qui putabat illius pater which Ioseph saith Saint Luke was thought to be Christs Father This Ioseph was the sonne of Hely Hely was the sonne of Mathat which was the sanne of Leâ—â— And so he descendeth in order vntill he come to Adam signifieng thereby that Christ concerning yâ— flesh came of Adam as wel as we And that is the thing which S. Paul saith Qui sanctificat et qui saÌ„ctificatur ex vno omnes so they yâ— sanctifie they yâ— be sanctified by Christ come all of one nempe Adamo that is to wit of Adam Propter quam causam Christus non confidetur vocare nos Fratics For the which cause Christ is not ashamed saith S. Paule notwithstanding we be sinners to call vs his brethren according as it is written Narrabo nomen tuum fratribus meis I will set out spread thy name among my bretheren not bretheren only by affection as when Christ saith Mater mea fratres mei hij sunt qui verbum Dei audiunt faciunt but my bretheren because they be made of the same kinde of flesh and bloud that I am my bretheren because they come of Adam as I doe Ric. Turnar ¶ We cannot haue God to be our father vnlesse we acknowledge Christ to be our brother c. Saint Ambrose saith Hée is our Mouth by the which wée speake to the Father our Eie by the which wée sée the Father our right hande by which wée offer vs vnto the Father The lieng of Christ in the Stall expounded Chrisostome saith As Christ was in the Stall so is he now vpon the Altar And as he was sometimes in the womans armes so is he now in the Priests hands ¶ Erue it is that Christ was there Christ is héere but not in one or like manner of being For he was in the stall by bodilie presence vpon the holie Table he is by waie of a Sacrament The woman in hir armes helde him reallie the Priest in his hands holdeth him in a mysterie So saith Saint Paule Christ dwelleth in our hearts and no doubt the same Christ that laie in the Stall It is one and the same Christ but the difference standdeth in the manner of his beeing there For in the stall he laie by presence of his bodie in our hearts he heth by presence of faith Chrisostome saith that Christ heth vpon the Altar as the Seraphins with their tonges touch our lips with the coales of the Altar in heauen which is an Hiperboricall loquution of which Chrisostome is full Bradford in the booke of Martirs How Christ is called the Rocke ¶ Looke Rocke What it is to put on Christ according to the Gospell The putting on of Christ according to the Gospell consisteth not in Imitation but in a new Birth and a new Creation That is to saie in putting on of Christs innorenâ—ie his righteousnesse his wisedome his power his saâ—ing health his life and his spirit We are clothed with the leather coate of Adam which is a 〈…〉 garment and a garment of Sinne that is to saie We are all subiect to Sinne all solde vnder Sinne. There is in vs horible blindnesse ignoraunce contempt and hatred of God moreouer euill concupiscense vncleannesse couetousnesse c. This garment that is to saie this corrupt and sinfull nature we receiued from Adam which Saint Paule is wont to call the olde man This olde man must wée put off with all his workes Ephe. 4. 22. That of the Children of Adam wée maie bée made the Children of GOD. This is not done by chaunging of a garment or by anie lawes or workes but by a new birth by the renuing of the inward man which is done in Baptime as Paule saith All ye that are baptised haue put on Christ. Also according to his mercie hath he saued vs by the washing of the newe birth and the renuing of the holie Ghost Tit. 3 5. Besides that they which are baptised are regenerate renued by the holie Ghost to a heauenly righteousnesse and to eternall life there riseth in them also a new light and a new flame there rise in them new and holie affections as the feare of God true faith assured hope c. There beginneth also in them a new will And this is to put on Christ according to the Gospell Luther vpon the Gal. fol. 167. How Christ first loued vs and not we him Who loued me and gaue himselfe for me ¶ Paule saith héere that first he began and not we He euen he saith Paule loued me and gaue himselfe for me as if he had said he found in me no good will or right vnderstanding but this good Lord had mercie vpon me He sawe me to be nothing els but wicked going astraie contemning God and flieng from him more and more yea rebelling against God taken led and caried awaie captiue of the Diuell Thus of his méere mercie preuenting my reason my will and my vnderstanding he loued me so loued me that he gaue himselfe for me to the ende that I might be free from the Law Sin the Diuell and Death c. Luther vpon the Gal. fol. 82. How Christs corporall presence is hurtfull I tell you truth it is expedient for you that I goe awaie ¶ The corporall presence of Christ is hurtfull vnto men and that through their owne fault For why they are too much addicted vnto it Therefore his flesh must be taken awaie from vs that we maie waxe and increase in the spirite therefore they are farre out of the waie that dreame in the mysticall bread and wine a bodilie presence Sir I. Cheeke ¶ The absence of Christ according to the flesh is profitable to the Church that we maie wholie depend vpon the spirituall power Camerarius How Christ is God by these prooues following First almightie God said let vs make man in our owne Image and after our likenesse Which words no doubt doe signifie vnto vs the Triplicitie of the persons in the Godhead which are thrée distinct in name
euen in this that thou hast not gone awaie confessed that thou art one of the number of them at the least thou doest not partake had it not bâ—ne better that thou hadst not bâ—ne present Thou wilt saie I am vnworthie therefore neither wast thou worthie of the Communion of praier which is a preparing to the receiuing of the holie mysterie Cal. in his Insti 4. li. cap. 17. Sect. 45. How the Sacrament at the Communion ought to be receiued in both kindes WE haue found saith Gelasius that some receiuing onely the portion of the holie bodie doe abstaine from the Cup let them without doubt because they séeme to be bound with I wot not what supersticion either receiue the Sacraments whole for the deuiding of this mysterie is not committed without great sacriledge Cal. in his Inst. 4. b. cap. 17. sect 49. Reasons made of the Catholikes to proue a Communion in one kinde Aunswered 1. Reason Christ brake bread to his Disciples in Emaus and vanished out of their sight before he tooke the Cup blessed it Of which place they gather yâ— the communion was ministred in one kinde Aunswere S. Augustine Gregorie Iulianus Dionisius Lyra Winford with others saie it was not the Sacrament but the breaking of bread there was hospitalitie and enterteining of strangers Their words be these First S. Augustine saith because they were giuen to hospitalitie they knewe him in breaking of the bread whom they knewe not in the expounding of the Scriptures Gregorie saith they laie the table and set foorth bread and meate and God who they knewe not in the expounding of the Scriptures they knew in breaking of bread Dionisius He tooke bread and blessed it but he turned it not into his bodie as he did at his Supper but onelie as the manner is to saie grace or to blesse the meate Antonius Iulianus He tooke bread blessed it brake it and gaue it to them as his manner was before his passion Lyra saith They knewe him for that he brake the bread so euen as if it had bene cut with a knife Winford It cannot be gathered saith he neither by the texte of S. Luke nor by the Glose nor by the auntient Doctours that the bread that Christ brake after his resurrection was the consecrate or sacramentall bread therfore I saiâ— that foolishlie by consequence that falselie he alledgeth S. Augustin to his purpose Thus by these authorities it is proued not to be the sacrament In the text ther is no mention made of consecration neither yet yâ— either Christ himself or the Apostles did eate the bread 2. Reason The breaking of bread in the 27. of the Acts of the Apostles by S. Paule they affirme to be the Sacrament Aunswere If S. Paule gaue the Sacrament being at that time in perill of shipwracke he gaue it onelie to Infidels that knew not Christ. And Chrisostome enlarging S. Pauls words saith thus I praie you take some sustenaunce it is behouefull that ye so do yâ— is to saie take some meate lest perhaps ye die for hunger 3. Reason Egesippus witnesseth of S. Iames that he neuer drank wine but at our Lords Supper Aunswere S. Hierom saith that S. Iames continued Bishop in Hierusalem the space of 30. yeares vntill the seauenth yeare of Nero. If it then be true that Egesippus writeth of S. Iames that he neuer dranke wine but at our Lords Supper then it must néeds follow yâ— being bishop in Hierusalem the space of 30. yeres he neuer said Masse or els consecrated in one kinde which thing by Gelasius is counted Sacriledge 4. Reason Melciades Bishop of Rome ordeined that sundrie Hoasts should be consecrated and sent abroad among the Churches Parishes that Christen folkes should not be frauded of the holie Sacrament whereof they doe gather a Communion in one kinde because the wine could not be so conuenientlie caried Aunswere Whereas the maintainers of the Communion in one kind make so great a matter of the carieng of the wine defrauding the people of one kinde of Christs institution marke this that followeth S. Hierom writing of Exuperius Bishop of Tholouse in Fraunce saith thus There was no man richer then he that caried the Lords bodie in a wicker basket and his bloud in a glasse Also Iustâ—us Martir declaring the order of his Church in his tune saith thus Of the things that be consecrate that is the bread water and wine euerie man taketh part the same things are deliuered to the deacons to be caried vnto them that be awaie Héere ye sée it was a common vsage in those daies to carie the Sacrament in both kindes 5. Reason The Councell of Nice decréed that in the Church where neither Bishoppes nor Priests were present the Deacons themselues bring foorth and eate the holie Communion which cannot be referred saie they to the forme of wine for cause of sowring and corruption if it be long kept Aunswere Rufinus writeth in this sort In the presence of the priests let not the Deacons deuide or minister the Sacrament but onlie serue the Priests in their office But if there be no Priest present then let it be lawfull for the Deacon to minister Héere is no mention made of these words Let them bring it foorth themselues and eate Which wordes in verie déede is neither found in the Gréeke nor in the decrees nor in the former ediction of the Councell nor yet alledged by Gracian Therefore the meaning of the Counsell of Nice is not that the Deacons shall goe to the Pix and take the Sacrament reserued and eate it But in the absence of the Priest they might consecrate the holie mysteries and deliuer the same vnto the people as maie be gathered by the words of Rufinus before rehearsed 6. Reason Women receiued the Sacrament in a linnen cloth Tertulians wife receiued it at home before meate S. Cipriane saith a woman kept it at home in a chest These examples they alledge to proue that the people receiue the Sacrament in one kinde and not in both Aunswere That women and other kept the Sacrament and caried it about them and that in both kindes is manifestlie proued by these Authorities following Gregorie Nazianzene writing of his Sister Gorgonia saith thus If hir hand had laied vp anie token of the pretious bodie and of the bloud mingling it with hir teares c. Héere hée saith shée had laied vp both parts Againe Amphilochius saith that a certeine Iewe came and receiued among the faithfull and priuelie caried part of either home with him how or wherein it is not written Truly the thrée examples aboue rehearsed are nothing els but méere abuses of the Sacrament and therefore as it appeareth by Saint Cipriane God shewed himselfe by myracle to be offended with it fraieng the woman that so had kept it with a flame of fire And it was decréed in the Councell holdon at Cesarea Augusta in Spaine that if a man receiued the Sacrament and eate not the
when his Father was dead he laboured by the helpe of his kinred by his mothers side to be made king And to the end he might atteine vnto the crowne he slew 69. of his owne naturall brethren Nowe marke Gedeon was a iust and a godlie man high in Gods fauour he therefore would not and againe hauing so manie wiues of his owne he néeded not to haue kept Droma which is called his concubine as a priuie whoore Therefore it must be taken that Concubina is not taken In malem partem for an harlot and an whoore but euerie woman which is Serua aut ancilla a libero homine ducta in vxorem concubina dicitur For ye shall vnderstande that in the olde time bond men and bond women were counted so vile that they were neither taken nor vsed as men and women be but bought and solde as a bullocke or an horse is And if it so happened y◠a bond man a bond woman did marrie together it was not counted nor called matrimonie but Contubernium a companie kéeping as an horse and a mare as a bull a cow doth yet such companie kéeping if it were betwéene a man and a woman not prohibited by the law of God it were before him good and lawfull matrimonie but by the ciuil lawe of men it were no matrimonie because that the children begotten betwéene such a Father and such a mother were not in their power nor at the commaūdement of their parents but at their Lords commaundement And if they and their parents did get anie goods the children should not inherit but the Lord. And moreouer if a frée man did marrie a bond woman this lawfull wife should not be named a wife but a concubine and her children should not inherit their Fathers landes but onelie receiue such moueable goods as their Father would giue them by his Testament And after that sort did Abraham deale with the sonnes of Agar and Kethura which were no whoores but his lawfull wiues Neuerthelesse because they were bond women before he married them therfore they were called his concubines So likwise Salomon had 700. wiues that is 700. Quéenes which were frée women borne and. 300 concubines which were also his lawful wiues but because they were not frée women borne therefore they are called concubines R. T. The difference betweene a wife and a concubine Tooke to wife a concubine of Bethleem Iuda ¶ This difference was betwéene the wife and the concubine that the wife was taken with certeine solemnities of marriage and her children did inherit The concubine had no solemnities in marriage neither did her children inherite but a portion of goods or moneie was giuen vnto them The Bible note And his concubine called Reumah◠¶ Concubine is oftentimes taken in the good part for those women which were inferiour to the wiues Geneua CONCVPISCENCE What concupiscence is COncupiscence is that euil inclination and nature which we haue of the olde man which draweth vs to euill as GOD saith in Genesis The imagination of mans heart is euill from his youth Concupiscence is a motion or affection of the minde which of our corrupt nature doth lust against God and his lawe and stirreth vs vp to wickednesse although the consent or déede it selfe doth not presently followe vpon our conceit For if the déed doe followe the lust then doth the sinne increase by steps and degrées Bullinger fol. 325. How concupiscence is sinne Against concupiscence of the flesh Saint Paule is forced to mourne and crie out on this wise I sée an other lawe in my members fighting against the lawe of my minde and leading mée prisoner vnto the lawe of sinne And againe O wretched man that I am who shall deliuer me from this bodie of death Saint Ambrose saith Non inuenitur in vllo homine c. There is not found in anie man such concord betwéene the flesh and the spirit but that the lawe of concupiscence which is planted in the members fighting against the lawe of the minde And for that cause the words of Saint Iohn the Apostle are taken as spoken in the person of all Saints If we saie we haue no sinne we deceiue our selues and the truth is not in vs. Saint Austen saith also Concupiscencia carnis c. The concupiscence of the flesh against which the good spirit lusteth is both sinne and the paine of sinne and the cause of sinne Againe he saith◠Quamdiu viuis c. As long as thou liuest there must néeds be sinne in thy members One of the Popes principall doctors writeth thus Augustinus tradet hanc ipsam concupisentiam c. S. Augustine teacheth vs that this same concupiscence planted in our bodie in them y◠be not regenerate by baptime verilie in plaine manner of speach is sinne and that the same concupiscence is forgiuen in baptime but is not vtterly taken awaie Against Saint Paule and these holy Fathers S. Ambrose and Augustine the late Counsell of Trident hath decréed thus Hanc concupiscentiam quam Apostolus c. The concupiscēce which the Apostle Saint Paule sometime calleth sinne this holie counsell declareth that the catholike church neuer vnderderstood it to be called sinne for that it is so indéede and in proper name of speach in them that be baptised but because it is of sinne and inclineth vs to sinne And if anie man thinke the contrarie accursed be he So that by this degrée S. Ambrose S. Austen and other holie fathers that haue written the same are all accursed Iewel fol. 217. and. 218. CONFESSION When confession first began LOthernus Leuita a Doctor of Paris béeing once made Bishop of Rome and named Innocent the third he called together at Rome a generall counsell called Lateranense in which he made a lawe which Gregorie the ninth reciteth in his decretall of penance remission li. 5. chap. 12. almost in these verie words Let euerie person of either sexe after they are come to yeares of discretion faithfullie confesse alone at least once in a yeare their sins vnto their owne proper Priest and do their endeuour with their owne strength to doe the penance that is enioyned them receiuing reuerently at Easter at the least the Sacrament of the Eucharist vnlesse peraduenture by y◠counsel of their owne Priest for some resonable cause they thinke it good for a time to absteine from receiuing it otherwise in this life let them be prohibited to enter into the church when they are dead◠to be buried in christen buriall Of confession to God And against auricular confession Delictum meum cognitum◠bi iniusticiā meam non abscondi c. I haue reknowledged my sinnes vnto thée and mine vnrighteousnesse is not his ¶ S. Austen vpon this place hath a verie prétie saieng Marke saith S. Austen Quando homo detegit Deus tegitesi homo agnoscit Deus igno scit Whensoeuer man discloseth his sinnes then God doth close and
shut it vp If man doe confesse his sinne God doth forgiue his sinnes Manie men by this place of the Prophets haue gone about to stablish secret confession which some doe call auricular confession where the Prophet by his owne expressed words do declare that he speaketh héere of the confession that a sorrowfull sinner maketh to God saieng Delictum meum cognitum tibi feci O Lord to thée haue I declared my sinne and thou hast forgiuen it me This confession as S. Hilarie saith is nothing els but a continuall calling to remembraunce of our sinnes with a true repentant heart for the same That man or woman doth onely confesse themselues vnto God which in his heart in his spirit béeing pricked and afflicted doth vtterly detest and abhorre his olde filthie life defieth dâ—nieth himselfe hateth his owne dooings and doth wholie consecrate himselfe both bodie and soule vnto God doth care for nothing but to fashion his life vnto the will and pleasure of God who so hath not this minde this spirit and this purpose when he confesseth him vnto God he is but a mocker of God Ric. Turnar If we doeconsesse our sinnes he is faithfull iust to forgiue vs our sinnes c. ¶ S. Austen doth expound this If thou tell not God what thou art God doth condemne that which he shall finde in thée wilt thou not yâ— he shall condemne thée condemne thou thy selfe Wilt thou haue him pardon thée acknowledge thou thy self that thou maist saie vnto God Turne away thy face from my sinnes and saie also the words vnto him of the same Psalme for I doe acknowledge my wickednesse Thus saith Austen M. 218. What haue I to do with men saith Augustine to heare my confession as though they were able to heale my diseases They be a curious kinde of men that will séeke to knowe an other bodies life and be slowe to amend their owne Whie doe they séeke to heare of me what I am which will not heare of another man what they bée And how doe they know when they doe heare me tell of my selfe whether I doe saie true or no For no man doth knowe what is done within man but the spirit of man which is in man Thus saith Augustine Musculus fo 228. I saie not vnto thée that thou shouldest bewraie thy selfe abrode openlie neither yet accuse thy selfe before other but I will they obeie the Prophet which saith Shewe vnto the Lord thy waie that is the manner of thy liuing Therfore confesse thy sinnes before God confesse thy sinnes before the true Iudge with praier for the wrong that thou hast done not with thy tongue but with the memorie of thy conscience Chrisost. in his 3. Homi. vpon the. 12. to the Hebre. It is not now necessarie to confesse other béeing present which might heare our confessions Let the séeking out of thy sinnes be in thy thought let this iudgement be without the presence of anie bodie let onelie God sée the making of thy confession God which doth not vpbraide thée for thy sinnes and cast them in thy téeth but looseth them in thy confession Chrisost. in his ser. of conf and repen Beware thou tell anie man thy sinnes least he cast them in thy téeth reuile thée for them Neither doe thou confesse them vnto thy fellow seruant that he might tell thy faultes abroade but to him which is thy Lord and maister which also careth for thée to him that is kinde and gentle and thou shewest thy woundes vnto him that is a Phisition Chrisost. in his 4. ser. ad Lazarus I doe not call thée before men for to discouer thy sinnes vnfolde thine owne conscience before God shew thy woundes and stripes vnto the Lorde who is the Phisition and praie him to remedie it he it is which doth not checke and which gentlye healeth the poore sicke persons Chrisostome in the fift homili of the incomprehensible nature of God against the Anomians The Church of Rome doth commaund to confesse all our â—nnes not excepting anie Aunswere Dauid saith who can tell how oft he offendeth O cleanse thou me from my secret faults Psal. 19. 11. Peter powred foorth teares not praieng in voice I doe finde that he did wéepe and lament but I doe not finde what hée hath said I doe reade of his teares but I reade not of satisfaction Saint Ambrose of the repentaunce of S. Peter in his 46. Sermon Iesus Christ did heale him that had the leprosie and sayde vnto him Goe shew thy selfe vnto the Priest and offer that which Moses commaunded in the lawe for thy healing O thing neuer heard The Lord healed the disease yet neuerthelesse hée did send them to the lawe of Moses Wherefore did he so For none other cause but that the Iewes might not reproue him as a transgressour of the lawe Chrisostome in the 12. Homilie of the Cananite Blessed Rheuanus a man of great reading and singular iudgement writeth thus Tertulianus c. Tertulian of this priuie confession of sinnes saith nothing neither doe we reade that the same kinde of priuie confession in olde time was euer commaunded Bea. Rheua in argum li. Ter. de penit Erasmus saith thus Tempore Hieronimi c. It appeareth that in the time of Saint Hierome which was 400. yeares after Christ secret confession of sins was not yet ordeined which notwithstanding was afterward wholesomely profitably appointed by the church so yâ— it be well vsed as well by yâ— Priest as by the people But héerein certeine diuines not considering aduisedly what they saie are much deceiued for whatsoeuer the auncient fathers write of generall and open confession they wreast and drawe the same to this priuie and secret kinde which is farre of an other sort It is better said saith the Glose that confession was appointed by some tradition of the vniuersall church then by anie authoritie or commaundement of the new or olde Testament De poenit dist 5. in poeni in glossa Of three manner of confessions to men allowed by Gods word There maie be an open confession made vnto men as that was which S. Paule made vnto Timothie I thanke the Lord Christ Iesus O brother Timothie for that he hath made mée strong and hath now committed vnto me the office of Apostleship to bée a preacher of the Gospell which héeretofore haue bene a blasphemer of Christ a railer a persecuter of the Gospel a verie sturdie bloudie Tyrant against all them yâ— beléeued in him To this manner of confession maie bée reduced such godlie talke and godlie confession as sicke men haue oftentimes when they lie vppon their death bed Cantantes Cygnea cantionem Singing swéetlie as the prouerbe saith lyke Swannes and Signets which song albeit all their lyfe time it is most mournefull and vnpleasant to be heard yet against death almost contrarie to nature their song is most swéete and pleasant So oftentimes
other Beholde the ouerboldnesse that hath alwaies reigned in the world which is that men will néeds be maister and make lawes at their owne pleasures and GOD must be faine to accept whatsoeuer they haue forged after that manner But contrariwse the holie Ghost telleth vs that wée must not lift vp one foote to go forward but onelie in the waie which God sheweth vs. Caluine vpon Iob. fol. 419. From whom popish deuotion sprong When men thought to serue God after their owne fashion and framed lawes for themselues saieng This will bée and such a thing will bée acceptable vnto God it was because they would make him like vnto themselues as though he delighted in all the small toyes which they had inuented That is to wit outward things and so doing they transformed God as though they would pull him out of his heauenly seate and drawe him downe hether or as though hée were a creature or a fleshlye thing For then we see all these fonde deuotions vsed in the papacie and tearmed their diuine seruice sprang of this namelie that they knowe not the highnesse of God for then would they haue concluded thus God is not delighted in the things which séemeth good in our owne eies for he is of an other nature then we bee he is a spirit and therefore must we serue him after a cleane contrarie fashion vnto that which pleaseth our nature neither must we in this case attempt anie thing of our owne heades but haue his lawe in which he hath declared his will vnto vs. Hée hath prescribed vs our rule let vs holde vs to that This is the sobrietie which God requireth by his worde and wherevnto he would haue vs to submitte our selues without swaruing anie thing at all there-from Caluine vpon Iob. fol. 399. DIFFERENCE To make difference of the Lords bodie what it is WHo so eateth drinketh vnworthelie he eateth drinketh his owne damnation making no difference of the Lordes bodie ¶ To make no difference of the Lords bodie is vnworthely to eate the Lords bread and to drinke of his cup c. Saint Austen in his 26. treatise vppon Iohn saith The Apostle speaketh of those which receiued the Lordes bodie without difference and careleslie as if it had bene anie other kinde of meat whatsoeuer Heere therefore if he be reproued which maketh no difference of the Lordes bodie that is to saie doth not discerne the Lordes bodie from other meates how then should not Iudas be dampned who came to the Lords table feining that he was a friend but was an enimie Bullinger fol. 1108. DISOBEDIENCE Examples thereof out of Scripture Through Adams disobedience we were all made sinners and subiect to death ¶ As by one mans disobedience manie wer made sinners so by the obedience of one shall manie be made righteous Rom. 5. 19. For as by Adam all die euen so in Christ shall all be made aliue ¶ Christ rose first from the dead to take possession in our flesh for vs his members And where he saith all shall be made aliue he meaneth the faithfull Geneua Lots wife for disobeieng the Lord was turned into a piller of Salt Of the plagues curses promised to the disobeiers of Gods word Read Deut. 28. and Iere. 29. The man that gathered stickes on the Sabboth daie was stoned to death Whosoeuer did not obeie the true minister of God and the Iudge was put to death Acan for his disobedience was stoned Iosu. 7. Saule for his disobedience was reiected and cast out of Gods â—auour The Prophet for disobeieng the word of the Lord was denoured of a Lion The Iewes for their disobedience were carried into captiuitie 4. Reg. 17. 23. Queene Vasthi for her disobedience was diuorced from the king Ahasuerus Iohanan disobeied the word of the Lord and carried the people into Aegypt Ionas for his disobedience was cast into the Sea Ionas 1. 15. Of disobedience to the Gospel Read Rom. 10. 16 the 16. 26 2. Thessa. 1. 8. and the. 3. 4. Of disobedience to parents Read Rom. 1. 30. 2. Tim. 3. 2. Exo. 18. Deut. 21. 18. Of disobedience to rulers Read 2. Pet. 2. 10. Iude. 8. DIVORCEMENT How and wherefore married folke maie be diuorsed THe same authoritie hath the woman to put awaie the man that the man hath to put awaie the woman Mar. 10. 11. 12. Christ saith there is no lawfull cause to dissolue matrimonie but adulterie For when the woman giueth the vse of her bodie to an other man shée is no more her first husbandes wife nor the husband no longer the husband of his wife then he obserue the faith of matrimonie with her Wheresoeuer the fault happen and can be proued by certeine signes and lawfull testimonies the persons maie by the authoritie of Gods word and ministrie of the magistrates be separated so one from the other that it shall be lawfull for the man to marrie an other wife and the wife to marrie an other husband And Christ saith Math. 5. 32. and. 19. 9. So that a man shall not néede to kéepe at home with him a woman that is no more his then an other mans neither the woman such an husband as is no more hirs then an other womans Mar. 10. 11. 12. Saint Paule 1. Cor. 7. 12. sheweth an other cause of diuorcement when one of the persons being married is an Infidell and of a contrarie faith If this person will not dwell with the other that is his fellowe in matrimonie and a christen man it is lawfull to breake the faith of matrimonie and marrie with an other So saith Saint Ambrose writing in the place of S. Paule Non debetur reuerencia c. The reuereÌ„ce of matrimonie is not due vnto him yâ— contemneth the author of matrimonie And in yâ— same place the contempt of God breketh yâ— right of matrimonie coÌ„cerning him yâ— is forsakeÌ„ least he should be accursed béeing married to an other Thus thou séest that the Lord Maâ— 5. and 19. giueth license for adulterie to diuorse and marrie againe Saint Paule for infidelitie Whooper Christ speaketh expreslie of the man that he maie for fornication put awaie his wife but he sheweth not whether the woman maie leaue her husbande if he commit whooredome the reason is because he doth onely answere vnto that was demanded of him But if a generall question be moued on this behalfe there is a common and a mutuall right of either parte euen as there is a mutuall knotte of faith and promise otherwise the husbande is the heade of the wife and the wife in subiection to her husband But as farre foorth as perteineth vnto chastitie of matrimonie and to the faithfulnesse of the bed the like lawe is prescribed vnto the wife The man saith Saint Paule hath no power ouer his owne bodie but the wife neither hath the woman power of hir owne bodie but the man There is like libertie therefore if the
¶ Holofernes being ouercome with drinke was slaine of a woman ¶ Simon and his sonnes through dronkennesse was slaine of Ptolomy and Abobus ¶ Of the incommodities of Dronkennesse Read Pro. 23. 30 c. Eccl. 36. 26. c. DROPPES How these Droppes shewe Christ to be a true man ANd his sweate was like Droppes of bloud ¶ These not onelie showe that Christ was true man but other things also which the godlie haue to consider of wherein the secret of the redemption of all mankinde is contained in the sonne of God his debasing himselfe to the state of a seruant such things as no man can sufficientlie declare DRVCILLA What manner of woman this Drucilla was FElix with his wife Drucilla ¶ This Drucilla was Agrippa his sister of whom Luke speaketh afterward a very harlot and licentious woman and being the wife of Azizus King of the Emesens who was circumcised departed from him and went to this Felix the brother of one Pallas who was somtime Nero his bondman DVVELL What is betokened by this word Dwell WIll dwell among them ¶ By this word dwell is betokened friendship familiariâ—ie and companie betwéeneâ— God and the Elect according as Christ saith If anie man heare my voice and open me the dore I will come in to him and suppe with him and he with me Marl. vpon the Apo. fol. 113. ¶ The Lord that sitteth on the throne will alwaies dwell among them as their most mightie defender their solace their comfort Bale Let the word of God dwell in you plentifullie in all wisedome ¶ To dwell in vs is to haue full possession and a mansion house in vs to sit and rest there to gouerne and rule there as we doe in our houses and places of our owne aboâ—e and how shall this be but by that ordinarie meanes which God hath appointed vs which is by reading and hearing the word of God c. Beza And dwelt in vs. ¶ And dwelt The Gréeke word Escuiosen is as much to say as he made his Tabernacle whereby the Euangelist signifieth that he was conuersant among them as a verie man and he shewed not himselfe the twinckling of an eie and so vanished awaie but had his abode and continued among them long time whereby they might haue sure and certaine experience of his godlie behauiour of his singular vertues and of his wonderfull workes Some thinke by this word Dwelt that the Lord Iesus had no certaine dwelling place in this world but was faine to â—lit often and remoue for so do they that dwell in Tents and Tabernacles Chrisostome taketh in vs to be in our flesh and vnderstandeth that the humanitie of Christ was a Tabernacle to the diuinitie and so frameth this argument against the Heretikes that affirmed the Word to be turned into flesh ¶ Looke after in Word Traheron How men should dwell with their wiues Likewise ye men dwell with them according to knowledge ¶ To dwell with them is with faithfulnesse with the despising of pleasures and of ambition with the decking of the inner man with the méekenesse and demurenesse of a quiet spirit with loue reuerence to order them not according to our wilfull commaundement lust but according to knowledge appointing them to doe nothing but that is expedient and flattering them in nothing that maie hurt or corrupt honest conditions and manners Tindale Ebion Of the heresie of this man EBion of whom the Ebionites are called affirmed Christ to be but a bare man borne of Ioseph and Marie he thought that faith onelie did not iustifieâ— He affirmed the corporall obseruation of the lawe to be necessarie he denied the Epistles of Paule accusing him that he fell from the Lawe The Iewish Sabaoth and other Ceremonies he obserued together with the Iewes onelie the Sundaie he celebrated in remembraunce of the resurrection Euse. li. 3. ca. 24 Epiphanius saith haeres 30. that Iohn the Euangelist hearing that Ebion was in the Bath refrained his companie Abdias B. of Babilon saith that Philip the Apostle ouerthrew this heresie of Ebion at 〈…〉 erapolis EDIFIENG What it is to edifie LEt euerie man please his neighbour in that that is good to edifieng ¶ To Edifie signifieth to doe all manner duties to our neighbours either to bring him to Christ or if he be won that he maie grow from faith to faith for the faithfull are called the Temple of God wherein is resident his holie spirit and these faithful are the stones of new Hierusalem that is the vniuersall Churchâ— Esay 54. Apoc. 21. 2. Of the which building Christ is the corner stone Ephe. 2. 20. Geneua EDOM What is signified by Edom. WHo is this that commeth from Edom with stained red clothes of Bosra ¶ Edom is the Earth and the stained and red clothes are Christs bloud which he did shed vpon earth for our sinnes And they which demaund Who is he be his creatures which shall meruaile at the wisedome of God in deliuering mankinde from the bondage of the spirituall â—harao by bloud by death and by the Crosse. Turnar This Prophecie aforesaid Esay 63. 1. is against the Edumians and enimies which persecuted the church on whom God will take vengeaunce and is heere set foorth all bloudie after he hath destroied them in Bosra the chiefe Citie of the Iâ—umeans for these were their greatest enimies And vnder the title of Circumcision the kinred of Abraham claimed to themselues the chiefe religion and hated the true worshippers Psal. 137. Geneua Remember the Children of Edom. According as Ezechiel 25. 13. And leremy 49. 7. and Abdias ver â—0 sheweth that the Eâ—onntes which came of Esau conspired with the Babilonians against their bretheren and kinfolkes For thy crueltie saith Abdias against thy brother Iacob shame shall couer thée and thou shalt be cast off for euer ¶ Héere he sheweth the cause why the Edomites were so sharplie punished to wit because they were enimies to his Church whome now he comforteth by punishing their enimies Geneua EIE A description of the Eie LActantius in a little booke that he wrote de opificio Dei saith on this wise Marke saith Lactaâ—tius the scituation of Eies in the head of a man The Head is like a goodlie Tower gallantlie garnished with the Eies which Nature by the premission and ordinaunce of God haue set in a pretie valley compassed about with the bulwarke of the strong and hardie rocke of the forhead couered with fine soft close windowes which we call the Eie liddes In Latine they be called Cilia quasi caelia caelando of ciling or couering the eies Vnderneath is set as it were a little Mount which we call the ball of the cheeke and all this is for the defence and sauegard of the Eie which if he stood open in a flat plaine place as it standeth in a round valley it should euer be in daunger to be hurt where now it is so on
the Hebrues Whie it is thought not to be Saint Paules THe Epistle which beareth the title to the Hebrues is not thought to be his for the difference if the stile and phrase but either iudge it to be written of Timothie as Tertulian supposeth or of Saint Luke as other doe thinke or else of Clement afterwarde Bishoppe of Rome who as they saye was adioined with Paule and coupling together his songes and sentences did phrase them in his stile and manner Or else as some doe iudge because S. Paule wrote to the Hebrues for the odiousnesse of his name among that people therefore he dissembled and suppressed his name in the first entrie of his salutation contrarie to his accustomed condition And as hée wrote to the Hebrues he béeing an Hebrue so he wrote in Hebrue the is in his owne tongue more eloquentlye and that is thought to be the cause whie it differeth from his other Epistles is after a more eloquent manner translated into the Gréeke then his other Epistles bée Some also reade the Epistle written to Laodicia but that is explosed of all men Thus farre Saint Hierome In the booke of Mar. fol. 55. EQVALITIE OF BISHOPS ¶ Looke Bishops EQVINOCTIALL What it is THE Equinoctiall is when the daie and night is both of one length and commeth twice in a yeare to wit the. viii of Aprill and the viii of October The Iewes beganne to reckon from one to twelue as wée beganne to recken from seauen in the morning till sixe at night and so it was that our thrée a clocke was nine a clocke to them and our fiue eleuen to them Bullinger fol. 363. EARES To what end the vse of Eares serue IT is not saide onelie that the eare shall heare that is to saie that it is created onelye to heare but it is also said that it shall iudge of woordes and matters As if Elim should saie that the LORD hath not giuen vs the opening of our eares to receiue the Doctrine that is tolde vs as a poison but to the ende to receiue the doctrine that serueth to the spirituall féeding of our soules Like as when we receiue Bread and Wine wée are not afraid to eate and drinke as though we wist not whether it were poyson or no. True it is that wée must beware of poison and praie to GOD to preserue vs from it But are men so foolish to sterue themselues and to forbeare eating and drinking for feare least their foode be poisoned No for they can skill of meates to discerne whether it be poisoned or no. So then let vs vnderstande that our Lorde hath not giuen vs the vse of our eares to the ende we should be afraide to receiue the doctrine because wée thinke it too high and too darke for vs but it behooueth vs to praie GOD to giue vs the spirite of discreation and iudgement to the ende we maie applie that thing to our profite which shall bée declared to vs out of his woord and therewithall so to gouerne vs by his holie spirit as wée maie be skilfull to discerne the thing that is good and profitable c. Caluine vpon Iob. fol. 105. How and by whome our eares must be opened Hée put his finger into his eares c. and straight wayes they wer opened ¶ By the which we maie learne that his word can neither be heard nor vnderstoode vnlesse our eares bée opened by Christs finger that is to saie vnlesse the holie Ghost do open the eares of our hearts Hemmyng How God is said to haue eares God is sayd to haue eares because he heareth all thinges Sap. 1. 10. The eare of the iealous heareth all things and the noise of the grudgings shall not be hid EARTH How it is founded vpon the Seas IT is the propertie of all wise men as it maie plainlie appeare by the wordes of our Sauiour in the Gospell of Saint Mathewe that when they shall goe about to builde anie stronge house they will bée sure that the foundation shall bée laide not vpon sande or muddie myre but vppon a rocke or some other sure or stedfast grounde knowing that otherwise all their labour and cost commeth shortlie to naught whilest either the violence of the winde or the waues of the hudge floude doe rush against that house and breake it downe Séeing then that this is the right propertie of all substantial wise and politike builders What a wonderfutl paradoxe and inopinable sentence is this to saye Qui ipse fundauit c. The Lorde himselfe the fountaine of all hath founded the whole earth that is so hudge and heauie a thing vppon the wauering waters and flowing floudes These bée the wordes of the Prophet Super maria fundauit eam super flumina preperauit eam Or as Saint Hierome readeth Super flumina stabiliuit eam Upon the Seas he hath founded the whole earth and vpon the floudes he hath stablished it This sentence cannot but séeme to the iudgement of all men a meruailous straunge and wonderfull saieng the earth to be founded vpon the water Naturall reason will lead a man to say that God hath founded the sea vppon the earth and not the earth vpon the water Nam terra aquae stabilimentum est non aqua terrae For of the foure Elements the Fire the Aire the water and the earth the Orbe of the fire is the highest couereth the earth round about the Aire likewise ought by natural cōsent to couer the water round about the water the earth Wherefore then it followeth by good reason that earth beeing the heauiest and lowest of all the foure Elements and next vnder the water it ought therefore to be called the foundation of the waters because the waters doe lie vpon the earth and not the waters the foundation of the earth This reason is so strong that no naturall wit can be able to impugne it Againe in the 104. Psalme the Prophet saith That the Lorde hath founded the earth vpon his owne weight and stablenesse Fundasti terram super stabilitatem tuam non inclinabitur in seculum seculi Ouid the Poet saith in like manner Tellus pōderatū librata suis. The earth is staied paised by meanes of his owne weight he saith not that the earth is founded and yet the Prophet saith Dominus super maria fundauit orbem terrae super flumina stabiliuit eam The Lord hath founded the whole earth vpon the Seas and vppon the floudes hée stablished it Yée shall vnderstand therefore by the order of naturall reason the earth like as it is the lowest of all the foure Elements and next vnder the water so it ought to be altogether couered with water and vnderneath the water But the almightie and most mightie creatour of all things by his myraculous and his diuine power hath altered the order generall and hath made a lawe and a statute peculiar which is this That the waters shall not ouerflow the whole earth
the holy Communion euery Sunday King William Conquerour at a counsell at Winchester where the Popes Legate was put downe many Bishops Abbots Priors He gaue to Lanfranck yâ— Archbishoprick of Canterburie the Archbishopricke of Yorke vnto Thomas a Cauot of Beyon King Henrie the first toke an oath as well of the Clergie as of the Laitie sware them vnto him vnto William his sonne and made Bishops and Abbots c. King Henrie the second made Thomas Becket Archbishop of Canterburie who thereat was sworne to the king and to his lawes and to his sonne Edward the first made a statute at North-hampton that after that time no man shall giue neither sell nor bequeath neither chaunge neither by Title assigne landes tenements neyther rents to anie man of religion without the kings leaue In the daies of king Richard the second it was enacted against the Pope that it should be lawfull for no man to try anie cause before him vpon paine to forfait all their goods and to suffer perpetuall prison Elentherius the Pope writing to Lucius king of England said thus vnto him Petijstis a nobis c. Ye haue required of vs to sende the Romane and Imperiall lawes vnto you to vse the same in your Realme of England We may alwaies reiect the lawes of Rome and the lawes of the Emperour but so can we not the lawes of God for ye haue receiued through the mercie of God the lawe and fayth of Christ into your kingdome you haue both the Testaments in your Realme Take out of them by the grace of God and aduice of your subiects a lawe and by that lawe through Gods assuraunce rule your Realme but be you Gods Uicar in that Kingdome A. G. How kings doe reigne by the prouidence of God By me kings reigne c. ¶ Whereby he declareth that honours dignitie or riches come not of mans wisedome or industry but by the prouidence of God Geneua How the kings hearts are in the hands of God The kings heart is in the hands of the Lord c. ¶ Though kings séeme to haue all things at commandement yet are they not able to bring their owne purposes to passe any other wise then God hath appointed much lesse are the inferiours able Geneua How kings were called Nurses The king is called of the Prophet the nursing Father and the Quéenes are named Nurses that although the ministrie of féeding perteine to the Ministers yet the prouision for the foode the ouersight that the children of God be duelye fedde with the right milke with the true bread and water of lyfe belongeth to the Princes therefore haue they the name of Nurses not to nourish children in ciuill matters and corporall fâ—ode onelye but as in ciuill so in Lacte verbi In the milke of the worde of God also Is this onelye the cherishing of the good childe by giuing lands reuenews maintenance and liuing to the Church Is this onely the displing of the froward childe or as ye call it the punishing of the heretike No Maister Stapleton Lyra his exposition and yours doe not agrée He sayth they are Nurses what to doe To féede whom The faithfull ones wherewith With the milke of the word what word Euen the word and Sacraments of God Whereof sith the ministrie and execution belongeth not vnto them but vnto the Ministers it followeth necessarye therevppon that the prouision direction appointing care and ouersight which is the supreame gouernement belongeth to them And this is that which Lyra confesseth and thereby vrgeth of Constantine that he was such another Nurse as did kéepe defend mainteine vpholde and féede the poore faithfull ones of Christ yea carried them in his bosome as it were and procured them to be fedde did set forth Proclamations not onelye against false religion but also to sette forth to exhort and allure vnto the christen fayth caused not the Idolatrous religion to be suppressed but caused also on the other part the true knowledge religion of Christ to be brought in and planted among the people and did not onelye make lawes for punishing of heretikes and Idolaters but also reformed all manner abuses about Gods seruice Thus sayth the Bishoppe out of Eusebius did Constantine playe the Nurses parte I. Bridges fol. 622. Of the kings that serued Iosua And put your feete vpon the neckes of those kinges ¶ This was not done of cruelnesse but to confirme and strengthen the Princes and the whole hoast of Israel which had not killed all but suffered some to flye into Cities that they shoulde heereafter spare no kinges of the Cananites whose possessions the Lord gaue vnto them in as much as they were commanded to slaye all Deut. 20. 17. T. M. ¶ By this Iosua woulde encourage his Captaines and signifie vnto them what victorie they shoulde looke for of the rest of their enimies séeing kings are thus by them serued The Bible note How wicked kings are of God and not of God They haue reigned and not by me They were Princes I knew them not ¶ These wordes are Gods complaint against the wickednesse of those kings of Israel that directed not theyr gouernement by Gods lawe not that they were not kings but that they were wicked kings not that they wer by no meanes ordeined of God for Omnis potestas est a Deo All power is of God And God saith in generall Per me reges regnant Kings rule by me so wel heathen as faithful kings Pilates power was from aboue These kings of Israel Ieroboam Achab Iehu c. were of Gods ordeining Yea Iehu whose house héere GOD complained vpon and sayd He and his ofspring raigned not by him were yet notwithstanding made kings reigned by him In respect of their ambition and priuate affections their reigne was not of him In respect of Gods ordinaunce of his iustice of his prouidence it was not onely permitted but also especially appointed of him as both the Text is euident and your own Glose meaning the Papists coÌ„fesseth for Ieroboam the elder yâ— it was done by Gods will although it were done also by the peoples sinne that regarded not the will of God but followed their owne selfe will And so in some respect it was not the work of God and yet in other respects it was the worke of God And so héere he expoundes himselfe and sayth I know them not not that he was ignoraunt of them but he acknowledged not their doinges Secondly neither the Prophet Ose nor anie other Prophet tooke vpon them to depose any of those wicked kings but to declare the wrath and vengeance of God to come vpon them after which declarations they did not subtract from them their ciuill obedience or counted them from that day forward no longer to be their kings or exhorted the Church of God to forsake their politike gouernement but hauing declared their message from God they let them
the chiefe of these is Loue. ¶ The chiefe of these is Loue not concerning iustification but concerning the applieng of all things to the profit of the Congregation Nothing letteth some one peculiar thing diuersly referred to be now inferiour now superiour to another Loue concerning prouiding for the necessitie of thy neighbour is chiefe and aboue Faith but concerning the obtaining of iustification and saluation doth Faith excell Loue. Now Saint Paule doth not héere dispute what Faith doth in iustification but what loue doth to them that be needie in the Congregation therin is Loue chiefe for it séeketh narrowly to see them hoâ—pen To this intent onely doth S. Paule giue Loue the chiefe place héere Erasmus in his Annotations vpon this place doth likewise expound it Tindale Of Mary Magdalens loue Many sinnes are foriuen hir for she loued much or whereby it commeth that she loued much ¶ Neither doe we héere wrest the words of the Gospell to maintaine a wrong opinion for in the history there goeth before first when they were not able to pay he forgaue them both If he forgaue them and if they were not able to pay he did not then forgiue them for their loue For if they had bene able to pay he would not haue forgiuen them Secondly ther goeth before Whether of these will loue him more Symon saith He to whom he forgaue him more Therefore the Lords aunswere could in effect be nothing els but this I haue forgiuen hir very much therefore hath she loued me much So then I say loue is of forgiuenesse and not forgiuenesse of loue And then it followeth immediately And he said to the woman thy faith hath saued thee goe in peace We do therfore conclude that there is but one onely satisfaction for the sins of all the world to wit Christ once offered vp for vs which are by faith made partakers of him Lu. For the loued much that is saith Theophilâ—ct she hath shewed hir faith abundantly And Basill in his sermon of Baptime saith he that oweth much hath much forgiuen him that he may loue much more And therefore Christs saieng is so plaine by the similitude that it is a wonder to see the enimies of yâ— truth draw and racke this place so fondly to establish their meritorious workes For the greater sinne a man hath forgiuen him the more he loueth him that hath bene so gracious vnto him And this woman sheweth the duties of loue how great the benefite was she had receiued and therefore the Charitie that is héere spoken off is not to be taken for the cause but as a signe For Christ saith not as the Pharesies did that she was a sinner but beareth hir witnesse that the sinnes of hir life past are forgiuen hir Bâ—z◠¶ Many sinnes are forgiuen hir because she loued much Not that hir loue obtained remission of hir sinnes but faith out of which hir loue procéeded and therefore Christ openly affirmeth Thy Faith hath made thée safe For as saith Saint Paule without faith it is impossible to please God Heb. 11. 6. And whatsoeuer is not of faith the same is sinne Rom. 14. 23. Tindale ¶ The more we knowledge our sinnes to God the more shal be forgiuen vs. The lesse we acknowledge our offences the lesse forgiuenesse we receiue as by Christs example to Symon the Pharesie of two debters who confessed that man to loue most that had most forgiuen him So it is said of Christ by this woman meaning Mary Magdalene she hath loued me most therefore most is forgiuen hir She hath knowen hir sins most whereby she hath most loued me and thou hast lesse loued me because thou hast lesse knowen thy sinnes therefore because thou hast lesse knowen thy sinnes thou art lesse forgiuen Hemmyng We may not thinke that loue causeth remission of sinnes but that remission of sinnes causeth loue for that our loue followeth and goeth not before Christ declareth in the same place saieng He that hath much forgiuen loueth much to whome lesse is forgiuen he loueth lesse Doth not Christ héere manifestly teach that Gods forgiuing engendereth in vs much loue or little If we examine the circumstaunce of the place and ponder it diligently we shall finde it to be none other wise But how shall we aunswere the phrase of Scripture which saith that many sinnes are forgiuen hir because she loued much Sommer is high because the trees blossome and yet the blossoming of the trees doth not cause Summer but Summer causeth them to blossome So Winter causeth colde and not colde Winter yet we complaine on Winter because it is so cold So we say the tree is good because the fruite is good Tindale How perfect loue casteth out all feare ¶ Looke Feare The meaning of this place following No man knoweth whether he be worthy of loue or hatred ¶ The meaning of this place is that man knoweth not by these outward things that is by prosperitie or aduersitie whom God doth sauour or hate Luther vpon the Psal. fol. 46. ¶ By any outward thing in this life no man knoweth whether he is loued or hated of God The Bible note No man knoweth c. ¶ Meaning what thing he ought to chuse or refuse or man knoweth not by these outward things that is by prosperitie and aduersitie whome God doth sauour or hate for he sendeth them as well to the wicked as to the godly Geneua The difference betweene Loue and Charitie There is saith this Authour as much difference betwéene Loue and Charitie as is betwéene thred and twined thred For though all twined thred be thred yet all thred is not twined thred So this word Loue is more common and more generall then is Charitie For true it is that all Charitie is Loue but it is not true that all Loue is Charitie In Gréeke Charitie is Agape and loue is Eroz There is the same difference in the one word from the other that is in a pen and a quill All our pens for the most part be quills but all our quills be not pens The quill is that remaineth in his nature without anye other fashion or forme put to it The pen is a quill shaped and formed and made apt to write Lykewise Loue is the common affect or fauour Charitie is Loue reduced into a due order towards God and man as to loue God alone for himselfe to loue man for Gods sake c. Lupset Of fiue manner of loues There be fiue waies noted of louing one another Of the which number one way is praised three be vtterly dispraised one neither praised nor dispraised First I may loue my neighbour for Gods sake as euery good vertuous man loueth euerye man Second I may loue my neighbour of a naturall affection because he is my sonne my brother or my kinsman Thirdly I may loue for vaine glorie as if I looke by my neighbour to bee worshipped or aduaunced to honour Fourthly I may loue
for couetousnesse as when I cherish or flatter a rich man for his goods when I make much of them that haue done me plesures and may doe me moe The fifte way I may loue for my sensuall lust as when I loue to fare deliciously or els when I mad or dote vpon women The first way to loue my neighbour for the loue I beare to God is onely worthy to be praised The second way naturally deserueth neither praise nor dispraise The third the fourth and the fift to loue for glorie and aduantage or pleasure all three be stark naught Lupset LOVVLINESSE Wherefore lowly men come to worship THe lowly person shall come to worship ¶ Not for that lowlinesse deserueth these things but that these fall vnto the lowly for the lowlinesse of Christ. Hemmyng ¶ Saint Augustine saith that the whole lowlinesse of man consisteth in the knowledge of himselfe Caluine Psal. 9. Of loosing binding ¶ Looke Binding loosing Of the loosing of Lazarus ¶ Looke Lazarus LVCIFER What is meant by Lucifer ¶ Looke Nabuchodonosor LVKE The life of S. Luke written by S. Hierome LVke a Phisition born at Antioch was not ignorant of the Gréeke tongue as his writing do shew he was a follower disciple of the Apostle Paule a companion of al his peregrination he wrote a volume of the Gospell of whom the same Paule saith on this wise We haue sent with him a brother whose praise is in the Gospel throughout all the Congregations And againe to the Collossians Most deare Lucas the Phisition gréeteth you And to Timothie Luke is with me alone He set foorth also an other speciall good booke which is intitled the Actes of the Apostles the storie whereof came euen full to Paules time béeing tarieng two yeares at Rome that is to say vnto the fourth yere of Nero the Emperour there whereby we do wel perceiue that the same booke was made in the same Citie Therfore as for the circuites of Paule of Tecla the Uirgin and all the tale of Leo by him baptised we recken among the Scriptures that be called Apoâ—ripha For what manner a thing is it that a companion which neuer went from his elbow should among his other matters be ignoraunt of this thing alone Tertulian which was néere vnto that time reporteth that a certaine Priest in Asia being an affectionate fauourer of the Apostle Paule was conuict before Iohn for being Author of that booke and that the Priest confessed himselfe to haue done the thing for the loue that he bare to Paule and the booke by reason thereof to had escaped him Some Writers déeme that as often as Paule in his Epistles saith according to my Gospel he signifieth of the worke of Luke And that Luke learned the Gospell not onely of the Apostle Paule who had not bene conuersant with the Lord in the flesh but also of the rest of the Apostles which thing Luke also himselfe declareth in the beginning of his owne workes saieng As they haue deliuered them vnto vs which from the beginning sawe them themselues with their eyes and were Ministers of the things that they declared The Gospell therefore he wrote as he had heard but the Actes of the Apostles he composed as he had seene He liued lxxxiiij yeares not hauing any wife Buried he was at Constantinople vnto which Citie his bones were remoued conuaied out of Achaia together with the bones of Andrew the Apostle in yâ— 20. yere of Constantius yâ— Emperour Eras. In this second booke the blessed Euangelist S. Luke whose life we haue set foorth already at the beginning of his Gospell doth declare write vnto vs if we will be Theophile that is to say vnfained louers of God what was done and wrought for our secular comfort after the glorious Resurrection most triumphant Ascention of our Sauiour Iesus Christ how that our Lord Iesus did both promise also gaue most abundantly his holy spirit vnto all his Disciples And what this spirit did worke by the preaching of the word both in the Iewes and also in the Gentiles that beleeued in Christ this booke hath alwayes bene in great estimation and that most deseruingly For the Actes of the Apostles saith S. Hierom seeme to be but a bare history because in them onely the infancie of the Church which then began to spring is set forth but if we consider that Luke the Phisition whose praise is in the Gospell hath written them we shall also perceiue that all his words are the phisick of a languishing sick soule What other thing I beséech you is this sacred heauenly history but one of the chiefest parts of the Gospell For truly in yâ— other bookes which are intitled the Gospell the corne of wheate are cast into the ground discribed But héere in this booke yâ— selfe same corne is set foorth being already sprong vp and declaring most effectually his riches vnto the world Againe if we had not by Luke known after what manner Christ forsooke the earth where and in what place how and after what fashion the promised Comforter did come what beginning the Church had wherein it did flourish by what meanes it did increase should we not haue lacked a great parte of the Gospell Therefore Bede did right well saieng that Luke had not onely made an historie vntill the Resurrection and Ascention of the Lord as the other did but also did so set foorth by writing the doings of the Apostles as much as he knew to be sufficient to edifie the faith of the readers hearers that onely his booke touching the Actes of the Apostles was by the Church thought good to be credited all other which presumed to write of the same matter being reiected disapproued Chrisostome also to them that did meruaile why S. Luke had not written forth all the Apostolicall historie vnto the ende or that he had not described the Actes of euery one of them seuerally in books by themselues doth aunswere godly saieng These are sufficient vnto them that will apply their mindes and take héede Therefore leauing vnprofitable questions why was not this written or that written let vs take heede vnto those wholesome saiengs of the Euangelist that so we may apply this most comfortable salue ministred vnto vs by him vnto our wounded soules Sir I. Cheeke Luke warme ¶ Looke Colde LVNATIKE Of the man that was lunatike MAister haue pitie vpon my sonne for he is lunaticke ¶ They that at certaine times of the Moone are troubled with the falling sicknesse or any other kinde of disease But in this place we must so take it that beside the naturall disease he had a diuelish phrensie Beza LVTHER What he vvas LVther was an Augustine Frier And began to write against the Bishop of Romes Pardons in the yeare of our Lorde 1517. The cause why he first wrote against the Bishop of Rome Frier Tecel the Pardoner made his proclamations vnto the people openly in the
méeke in heart in the holinesse of Angells bringing in things which he hath not séene D. Barnes fol. 299. Why Mary was forbidden to touch Christ. Touch me not ¶ This séemeth not to agrée with the narration of Mathew For he plainly writeth that the women imbraced the féete of Christ. And séeing afterward he woulde haue his disciples to handle and to féele him what cause was there why he shuld forbid Mary to touch him For he said vnto Thomas bring hether thy finger and sée my handes and put thy finger vnto my side and be not faithlesse but beléeuing The solution thereof is very easie if so be that we consider that the women were not prohibited y◠touching of Christ before such time as they wer too busie and desirous to touch him For no doubt he did not forbid them to touch him so farre foorth as it was néedfull to take away all doubt But when he saw they were too busie in imbracing his féete he moderated and corrected that rash zeale for they depended vpon his corporall presence neither did they knowe any other waye to inioye him then if he dwelt among them vpon the earth Moreouer because his disciples doubted whether he was truly risen againe or no and because the same that appeared to them was iudged of them to be but a vision to the ende they might beléeue the resurrection he said féele and sée for a spirit hath no flesh and bones as ye sée me haue Also Thomas had said except I sée y◠print of his nailes in his hands and put my fingers into the print of the nailes my hand into his side I will not beléeue therefore Christ did very well in offering himselfe to be felt of him But in Mary there was no such doubting that there should néede any farther féeling but it was requisite y◠she shuld come to a further faith and to more plaine vnderstanding of the kingdome of Christ least she should abase him in computation more then ther was cause Marl. vpon Iohn fol. 593. TRADITIONS Of the traditions of men FRom whence haue we this tradition Whether commeth it from the authoritie of our Lord or of the Gospel or els from the Commaundements and Epistles of the Apostles Therfore if it be either commaunded in the Gospell or contained in the Epistles or Actes of the Apostles let vs kéepe the same tradition Augustine vnto Pompeius The Pharisies said not vnto Christ Wherefore doe thy disciples breake the law of Moses but wherefore do they break the traditions of the Elders Whereby it appeareth that they had altered many things whereas God had commaunded that they should neither adde nor diminish but fearing least they should loose their authoritie as if they had bene law makers to the ende they might seeme the greater they altered much which thing grewe to such a wickednesse that they kept their owne traditions more then the Commaundements of God Chrisostome in his first Homely of the Iewish fast Iohn Northbrooke Some wrast this place so far as men ought to obey all manner of things whatsoeuer the Bishops Presidents or Rulers commaund although they be vngodly and for their authorities sake when as Christ did speake onely of them which did teach rightly the lawe of Moses not of such as did snare men with their ordinaunces constitutions now peraduenture after the same manner a Bishop might be heard which preched truly the Gospell although he liue but a little according vnto the same A reason that ouerthroweth all doctrines of men all Traditions all Poperie God said to Christ Thou art my sonne therefore he is his sonne God said not so to any Angell therefore no Angell can take the name vnto him God said The true worshippers shuld not go to Mount Sion nor to Hierusalem but worship God in spirit truth where said he goe a pilgrimage or go visit this holy sepulcher God said Do not obserue dayes and months times and yeares where said he Kéepe vnto me Lent or Aduent Imber dayes or Saints eues God said to vs It is the doctrine of Diuells to forbid marriage or to commaund to abstaine from meates where said he Eate now no flesh now no whit meate let not the Ministers marrie God said Let euery soule be subiect to Kings Princes and the authoritie of such men let it not be in his Apostles Where said he let the Pope haue the gift of kingdoms be exempt from authoritie of man weare a triple crowne and haue Lords and Noble men vnder him God said Cursed is he that addeth ought to the lawe or taketh from it Where said he The Pope shall dispence against mine Apostles and Prophets God said It is better to speak fiue words which we vnderstand then ten thousand words in an vnknowen tongue where said he the ignoraunt men should pray in Latine With this very argument are ouerthrowen all doctrines of men all traditions all Popery c. Deering What an obstinacie is this or what a presumption to presume an humane tradition before Gods ordinaunce nor to consider that God taketh indignation and wrath so often as an humane tradition looseth or goeth beyond the commaundement of God as he cryeth by his Prophet Esay and saith This people honoureth me with their lips but their harts is seperated from me they worship me in vaine while they teach the commaundements doctrines of men The Lord also in y◠Gospell blaming likewise reprouing putteth forth and saith ye haue reiected Gods commaundement to stablish your tradition Of which cōmaundement S. Paule being mindfull doth likewise warne instruct saieng If any teach otherwise and contenteth not himselfe with the words of our Lord Iesus Christ his doctrine he is puft vp with blockishnes hauing skill of nothing from such a one we ought to depart S. Austen saith that the auncient actes of the godly Kings mentioned in the Propheticall bookes were figures of the like facts to be done by the godly Princes in the time of the newe Testament I. Bridges fol. 25. ¶ Looke Philosophy Walke not after the ordinaunces of your fathers ¶ Looke the exposition of this place in Father ¶ Read 1. Pet. 1. 18. TRANSMVTATION When this word was first inuented LOng after Boniface the third when Idolatry had gotten the vpper hand then did Petrus Lombardus a master of sophisticall sentences bring vp these termes of Transmutation and Transaccidentation about the yere of our Lord. 1646. out of certain blinde trades of the Doctors afore his time Then Pope Innocent the third gaue it this new name called it Accidens sine subiecta Of the which Sophisme Doctor Dunce Doctor Dorbel and Doctor Thomas de Aquino doe dispute very subtilly A. G. TRANSVESTANTIATION What the word signifieth THe word signifieth a passing or turning of one substance into another which is thought of some not tollerable to saye that the substance of
from vanitie and taught to obey thy will Geneua VVALKE What it is to walke with God TO walke with God is to liue godly and to walke in his commaundements Enoch walked with God and was no more séene he liued godly and dyed God tooke him away that is hidde his body as he did Moses and Aaron least haply they should haue made an Idoll of him for he was a great preacher and an holy man Tindale This walking with God importeth that a man so giueth himselfe to the seruice of God as he thinketh continually to giue an account acknowledgeth in himselfe after this manner he that hath created formed gouerneth guideth me I cannot shun his hand nor scape his iudgemeÌ„t therfore I must be present before his eyes so as he shall sée not onely all my works but also my thoughts lo what it is to walk with God c. It is said that Enoch walked with God why Because he was not peruerted and although the whole worlde was at that time as corrupt as might be yet notwithstanding Enoch continued vncorrupted wherof came that Because he gathered his wits to him and gaue not himselfe the bridle to deale disorderly but although iniquity was a waterflud vpon the earth yet he knew that it behoued him to walke as in the presence of God Caluine vpon Iob. How God is sayd to walke God is said to goe and walke not by chaunging of places for he filleth all places but by occupieng the minds of the faithfull as in the Prophet I will dwell among them and walke among them and be their God where dwelling walking and to be their God meane one thing VVALL What this wall was HAth broken downe the wall that was a stop betwéene vs. ¶ Moses lawe that was the wall cause of hate betwéene the Iewes and Gentiles is taken away in whose stéed is loue come to loue one another as Christ loued vs. Tindale Broken downe the wall c. ¶ That is the cause of diuision that was betwéene the Iewes and the Gentiles Geneua VVARRES What manner of warres is iust SUch a warre is counted iust which is taken in hand at the commaâ—ndement of the magistrate either to demaund things again or els to put away iniuries or to reueng theÌ„ as it is had in the 23. quest the 2. chap. iustum they are the words of Isidorus For first we must beware yâ— war be not taken in hand by the authoritie of a priuate maÌ„ But the causes wherfore war may iustly be made are these To require things taken away or else to repulse iniurie wherevnto is agréeable that which Augustine writeth in the same place in the chapter Dominus Iust warre is that which is taken to reuenge iniuryes After this manner warres is proclaimed against Cities when they will not either render things taken away or amend those things which of theirs was vniustly done For if they will not punish the guiltie it is lawfull for other to make warre against them So all Israel tooke warre against the Beniamites that a most wicked crime should not remaine vnpunished But Augustine addeth that those warres also do especially séeme iust which are taken in hand by the commandement of God as are many which are done in the olde Testament For if God once commaund to make warre we maye not seeke any other cause of iustice for God knoweth very wel what is best to be rendered to euery man For then both Captaine and souldiers are not so much to be counted authours of the warre as ministers of God and of his lawe And therefore when the people are after this manner called to warre they ought not neglect the commaundement Wherefore the same Augustin in his 205. Epistle to Bonifacius the Earle a man of war which at that time gouerned Affrick vnder Caesar. Thou oughtest not saith he to thinke yâ— they which with weapons serue the publik wealth cannot please God This was his propositioÌ„ wherof afterward he bringeth resons For Dauid saith he mode many wars yet was he dearely beloued of God Pet. Mar. vpon Iudic. fol. 186. What things are to be taken heed of in iust warres In making of iust warres saith Augustine many things are to be taken héed of For it is not sufficient that the war be iust except also the world be iustly handled wherefore he admonisheth his Earle when saith he thou puttest on thine armour remember that thy strength is the gift of God and determine with thy selfe not to abuse that gift against God yea rather doe this fight for his lawes and name let promises be kept euen with enimies but much more with friends for whome thou makest warre by which wordes he reprehendeth those souldiers which are more grieuous in Cities then the very enimies Of which we sée in our daies a greate many moe then we wold which when they are in their places where they winter it is wonderfull to see how they handle the citizens and the men of the country it is horrible to sée what filthy and abhominable things they commit He addeth also the third Cantion Thinke with thy selfe that warre must not bée made but for necessitie wherefore let thy minde alwaye be enclined vnto peace Make warre because thou canst not otherwise doe but if thou canst make peace refuse it not Pet. Mar. vpon Iudic. fol. 187. The Anabaptists reasons against warre These be their reasons Mine is the vengeaunce and I will requite thée the Lord. Christs kingdome say they is like the waters of Siloh which waters doe runne quietly and without hurly burly Their speares shall bée turned to shares and swoords into Mattocks If a man giue thée a blow on the right side turne thou thy left side He that smiteth with the sworde shall perish with the swoorde Let not the Cockle be pulled out till the haruest time Our weapons are not carnall but spirituall Who that will reade S. Austen to Marcellinus in the first Epistle and to Faustus Manichaeus the 22 booke in Chrisostome vpon these words Do not resist the euill shall haue all these places answered Reasons for warre A time of warre a time of peace Eccles. 3. 8. Dauid saith in 144. Psalme Blessed is God which teacheth my hands to fight and my fingers to battell Dauids fingers were fighting fingers yet Dauids fingers were holy fingers In the booke of Kings Dauid saith thus to Saule Thou fightest the Lordes battailes And Abigal sayth to Dauid Thou fightest the Lords battailes If some warres be Gods warres then all warres are not forbidden The Baptist doth séeme to allow of Souldiers for he giueth them rules of life as that they should hurt no man and that they should be content with their owne wages Paule wold haue himselfe lead to Caesaria by strength of souldiers Our Sauiour doth say giue vnto Caesar that which is Caesars That which was giuen to Caesar was tribute
all congregations of waters the Sea generallye but also because it was of olde time a constant opinion after the storyes that it hath his originall beginning from the Occean Sea Ye may also vnderstand by the drinesse of Nilus that it ouerflowed not the lande contrary to the olde accustomed manner thereof Some had leauer haue this to be figuratiuely applyed As there be certeine waters of the Gospell which the holy Ghost giueth so are there also the troubelâ—us waters of Aegypt that is of worldly doctrine Therefore when the word of God is ouerheard those waters drye vs. For the holy Ghost reprehendeth the world of sinne and openeth and declareth the works of darknesse In these waters doe Réede and Rush grow that is vaine trifling works such as are the works of hipocrits which after the outward shew and appearance séeme fresh but are within vaine and naught worth ¶ Hee sheweth that the Sea and Nilus their greate riuer whereby they thought themselues most sure shoulde not bée able to defend them from his anger but that he woulde â—â—nd the Assirians among them that they should kéepe them vnder as slaues Geneua The meaning of this place following Iesus Christ that came by water and bloud ¶ The water and bloud that came out of his side declare that we hauâ— our sinnes washed by him he hath made full satisfaction for the same Geneua How water in the Sacrament signifieth the people The people is anexed in the Sacrament through the mixture of water therefore I meru 〈…〉 le much that they are so contentions and will not see that as the water is the people so the wine is Christs body that is to say in a mystery because it representeth Christs bloud as the water doth the people Cipriane ad 〈…〉 Whiles in the Sacrament water is anneâ—ed with the wine the faythfull people is incorporate ioyned with Christ and is made one with him with a certeine knot of perâ—â—ct charitie ¶ Now whereas he sayth that we are ioyned and incorporate with Christ what fondnesse were it to contend sith we are there onely in a mysterie and not naturallye I. Frith VVAVE OFFERING What it signified ANd waue them for a waue offering ¶ This sort of offeringâ— after the Priest had lif 〈…〉 d vp was moued into euery side of all coasts to signifie that God was Lord of all the earth Tâ—e Bible note This sacrifice the Priest did moue toward the East West North and South Geneua ¶ Waue offering because it was wauen in the Priestes hands to diuerse quarters Tindale VVEDDING GARMENT What the wedding garment is and who be clothed therewith WHich had not on a wedding garment ¶ Many doe in vaine héere contend about the wedding garment whether it be fay â— or an holy and godly lyfe Séeing that fayth can neither be separated from good workesâ— neither canne good works procéede but from fayth But the onely meaning of our Sauiour Christ was this that we are called of the Lords vpon this condition that we should by the spirit be made lyke vnto him And therefore that wee might continuallye abide in his house wée must put off the olde man with all his pollutions and defiling spottes of sinne and must frame and giue our selues to a newe lyfe that our apparell maye aunswere so honourable a calling They therefore are clothed with this wedding garment which haue put on the Lord Iesus Christ and the new man which after God is shaped in righteousnesse and holynesse and as the wedding garment doth declare the minde to bee ioyfull affected towarde the wedding dinner and to reuerence the same euen so also by this wedding garment there is required that the guestâ— be such which with ioy with reuerence of the diuine maiestie and with giuing of thankes should obteine and enioy the heauenly benefits Marl. fol 499. ¶ The wedding garment is Christ himselfe whom in Baptime we put on through â—aith where from procéedeth loue and charitie which is the common badge of all true faithfull christians Sir I. Cheeke ¶ They that with their mouthes doe professe the Gospell and the true christian religion and so doe associate and a fellowship themâ—elues with the church and congregation and bee not inwardly sanctified with the spirit of God be without the bridegromes liuâ—rie ¶ Faith in Christs bloud maketh the marriage betwéene our soules and Christ and is properly called the marriage garment or the signe Tindale VVEDLOCKE ¶ Looke Marriage VVEAKE AND SICKE The meaning of Saint Paule in this place FOr this cause many are weake and sicke among you ¶ For this cause that is â—or lacke of good examining of our selues many are weake sicke in the faith many asleepe haue lost their faith in Christs bloud for lacke of remembrance of his body breaking bloudshedding not yâ— only but many are weak and sick euen striken with bodily diseases for abusing the SacrameÌ„t of his body eating the bread with their téeth not his body with their heart minde peraduenture some slaine for it by the stroke of God which if they had truely iudged and examined themselues for what intent they came thether why it was instituted should not haue ben so iudged chastened of the Lord. For the Lord doth chasten to bring vs to repentance and to mortifie our rebellious members that we may remeÌ„ber him Héere ye may shortly perceiue the minde of Paule Tindale fol. 164. ¶ Looke Examine VVEEKES How the weekes in Daniels prophesie be taken A Wéeke in Daniels prophesie is not taken for a wéeke of dayes but for a wéeke of years so that euery wéeke is counted for seuen yeares And the halfe yeare that he speaketh of is taken for the thrée years an halfe wherin Christ héere in earth stablished his Testament A wéeke is taken for seauen yeares As in Leuit. 25. 8. where the 70. wéekes that Daniel speaketh of are 190 yeares T. M. Then number 7. weeks of yeares ¶ A wéeke is sometimes taken for the number of 7. daies as before 23. 15. sometime for yâ— number of 7. yeares as heere and in Dan. 9. ver 24. 25. 26. T. M. VVELLES What the welles of the Sauiour are WIth ioy shall ye drawe water out of the welles of the Sauiour ¶ The wells of the Sauiour are the word of God the doctrine of the Gospell and promises of Christ wherewith trembling soules and afflicted consciences are refreshed Out of these saith he that they shal drawe water not out of mens traditions which are but puddles T. M. ¶ The graces of God shall be so abundant that ye may receiue them in as great plentie as waters out of a fountainâ— that is full Geneua VVENT OVT FROM VS What is meant by this place of Iohn Looke Vs. VVEEPE Causes why we should weepe AVgustine in his 4. Sermon of the first Sundaye in Lent writeth that there bée two
her from sin if she repented but he tooke not away the punishment publike example Euen as also he receiueth the penitent faithful théefe into the fauour grace of God but yet did not delyuer him from the punishment which he had deserued for theft Marl. fo 288. ¶ Goe and sinne no more This is the penance that Christ doth enioyne to all sinners that is to saye that they sinne no more In the meane season we must marke that if this woman had bene condemned by the lawe he wold not haue quited her from temporall punishmentâ— for he was not come to break the lawe Sir I. Cheeke Of a woman taken in warre And seest among the captiues a beautifull woman and hast a fansie to her that thou wouldest haue her to wife ¶ Héerâ— were they permitted to take a wife of the Gentiles but first to shaue her head and cut her nayles c. which ceremonie signified that she should be instruct to cut away the wantonnesse and superfluous decking with the delicate conditions of the Gentiles least the cleane people of the Iewes shoulde in short space abhorre her if shee continued in her olde manners T. M. How women are called Ministers Looke Phebe How women ought not to baptise But how the custome was before that Augustine was borne first is gathered of Tertulian that it is not permitted to a woman to speake in the Church not to teach nor to baptise nor to offer that she should not claime to her selfe the execusion of any mans office much lesse of the Prie 〈…〉 s. Of the same thing Epiphanius is a substantiaâ— witnesse where he reproueth Martion that he gaue women libertie to baptise neither am I ignoraunt of their aunswere which thinke otherwise that is that common vse much differeth from extraordinarye remedie when extreame necessity enâ—oreeth But when he pâ—onouncing that it is mockery to giue women libertie to baptise excepteth nothing It sufficiently appereth that he condemneth this corruption So that it is by no coulour excusable Also in the third booke where teaching that it was not permitted euen to the holy mother of Christ he addeth no restraint Caluine What the woman clothed in the Sunne signifieth A woman clothed with the Sunne ¶ In this third vision is declared how the Church which is compassed about with Iesus Christ the sonne of righteousnesse is persecuted of Antichrist Geneua Why women are commaunded to keepe silence in the Church Saint Paule both in the Epistle to Timothy and in the first Epistle to the Corinthians commaundeth that a woman should keepe silence in the Church And hee assigneth causes of â—his silence so commaunded namelye because they ought to bee subiect vnto their husbandes but the office of a teacher hath a certeine authoritie ouer those which are taught which is not to be attributed vnto women ouer men for shee was made for the man whome shee ought alwayes to haue a regard to obeye which thing is also appointed her by the sentence of God whereby after sinne committed he said vnto the woman Thy lust shall perteine vnto thy husband Farther the Apostle giueth another reason drawne from the first front because he saith Eue was seduced and not Adam wherfore if women should ordinarily be admitted vnto the holye mysterie of the Church men might easily suspect that the Diuell by his accustomed instrument woulde deceiue the people and for that cause they would the lesse regard the ecclesiasticall function if womeÌ„ shuld be beleeued It ought therfore to be coÌ„mitted only vnto men and that by ordinary right and the Apostles rule c. Pet. Mar. vpon Iudic. fo 93. Let your women kéepe silence in the Churches ¶ Because this disorder was in the Church that women vsurped yâ— which was peculiar to men The Apostle heere sheweth what is meet to be done and what is not And albeit he mentioned this abuse afore yet he reserueth it to this place to be reproued because there he brought it in for an other purpose Gen. 3. 16. Geneua What is meant by the foolish woman A foolish woman is troublesome ¶ By the foolish woman some vnderstande the wicked Preachers who counterfeite the word of God as appeareth verse 16. where he sayth Who so is simple let him come hether and to him that is destitute of wisdome he sayth Which are the words of the true preachers ver 4. but their doctrine is but as stolen water meaning that they are but mens traditions which are more pleasant to the flesh then the word of God and therfore they themselues boast thereof Geneua What is meant by the straunge woman And it shall deliuer thée from the straunge woman c. Meaning that wisdome which is the word of God shall preserue vs from al vices naming this vice of whooredome whervnto man is most proâ—e Geneua The meaning of this place following A woman shall compasse a man ¶ This doe they commonly expound of the redemption of Israel by the similitude of a woman searching her husband as though the Prophet aadde sayd The people of Israel after they haue of long time forsaken their spouse God shall yet at the last returne and imbrace him with the armes of faith charitie and obedience Some expound it of the virgin Mary and some of the Church the spouse of Christ. T. M. Because their deliueraunce from Babylon was a figure of their deliuerance from sinne he sheweth how this shoulde bee procured to wit by Iesus Christ whom a woman should conceiue and beare in her wombe which is a straunge thing in earth because he should be borne of a woman without man or 〈…〉 meaneth that Hierusâ—lâ—m which was lyke a barren woman in her captiuitie should be fruitfull as she that is ioyned in marriage and whome God blesseth with children Geneua VVORD OF GOD. What the word of God is THE word of God doth signifie the vertue and power of God It is also put for the son of God which is the second person in the most reuerent Trinitie for the saieng of the holy Euangelist is euident to all men The word was made flesh Bullinger fol. 2. How the word was made flesh And the word was made flesh c. That is to say the euerlasting word which is the only begotten sonne of God did take our fraile nature and flesh vpon him in the which being equal with the father touching his Godhead he was made a curse for vs that is to say he did take vpon him that malediction and curse that was due vnto vs for the breaking of the law of God Sir I. Cheeke ¶ He was formed and made man by the operation of the holy Ghost without the operation of man Geneua ¶ That is the word the second person of the Godhead Iesus Christ came downe and was made flesh that is to wit receiued the nature of man wholy and perfectly both bodye and soule vniting the same to the person of his