another place The Sonne of man is come to saue that which was lost And in Saint Lukes Gospell concerning the conuersion of Zacheus The Sonne of man is come to séeke and to saue that which was lost Therefore it ought to be no discomfort vnto vs to confesse that wée are vtterlye lost séeing thereby that we are assured that wée appertaine vnto Christ who came of purpose to séeke and to saue that which was lost O the wonderfull wisedome power and mercie of GOD shewed vs in CHRIST that euen then when we feele our selues lost we are founde when we sée our selues destroied we are saued when we heare our selues condemned we are iustified onely in beléeuing these words The sonne of man is come to saue that which was lost Let vs therefore with inuincible courage of faith take holde of these generall promises of God and apply them vnto our selues as the poore woman of Canany did and we shall finde it to be true which our Sauiour Christ saith vnto vs There is nothing impossible to him that beléeueth Doct. Fulke LOTTES How they may be vsed lawfully TO speake of lottes how farre foorth they are lawfull is a light question First to vse them for the breaking of sâ—riâ—e as when partners their goods as equally deuided as they can take euery man his part by lotte to auoid all suspition of deceiptfulnesse And as the Apostles in the first of the Actes when they sought another to succéede Iudas the Traitour and two persons were presented then to breake strife and to satisfie all parties did cast lottes whether should be admitted desiring God to temper them and to take whom he knewe most meete séeing they wist not whether to preferre or happely could not all agrée either is lawfull and in all like cases But to abuse them vnto the tempting of God to compell him therewith to vtter things whereof we stand in doubt when we haue no commaundement of him so to doe as these Heathen héere did though God tourned it to his glorye cannot bée but euill Tindale fol. 27. ¶ Which declareth that the matter was in great extremitie and doubt which thing was Gods motion in them for the tryall of the cause and this maye not be done but in matters of great importaunce Geneua LOVE Of the order of Loue. SOme in seeking for an order in loue doe determine by the authoritie of S. Austine that first we must loue God secondly our selues thirdly our neighbours and bretheren and fourthly our owne body and our neighbours But there is nothing in Scripture touching any such order Indéed Christ doth saye that the first Commaundement doth stand in the loue of God but he doth not giue the seconde place to the loue of our selues but vnto the loue of our neighbour where as he saith in Mathew the second is like the first So that there is a double error committed héere by them which doe vncircumspectly and vnadâ—isedly follow Augustine One in that they do recken the loue of our selues amongst the kindes of loue commaunded vs whereas there is no Commaundement touching the same for it is naturally giuen to vs all to loue our selues and that there is no néede to giue any commaundement concerning this manner of loue And whereas the same is corrupted by the sin that dwelleth within vs in our flesh that corruption is not reformed by commaunding vs to loue our selues but by the loue of God of our neighbour and bretheren which is prescribed vnto vs by expresse precepts to reforme the naturall affections of loue in vs and to direct them after a good order wherefore it is not to be feared that he which doth loue God his neighbour and bretheren aright can neglect and cast away himselfe albeit that he doe wholly denie and refuse himselfe and be addicted full and whole to the glorie of God and the saluation of his neighbours The other errour standeth in that they place the loue of our selues next vnto the loue of God whereas Christ doth assigne the second place expressely to the loue of our neighbour Musculus fol. 471. How Loue is the fulfilling of the lawe Paule Rom. 13. affirmeth that loue is the fulfilling of the law and that he which loueth doth of his owne accord all that the law requireth And first Tim. 1. 5. he saith that the loue of a pure heart and good conscience and faith vnfained is the ende fulfilling of the lawe For faith vnfained in Christs bloud causeth thée to loue for Christs sake which loue is the pure loue onely and the onely cause of a good conscience for then is the conscience pure when the eyes looketh to Christ in all hir deedes to doe them for his sake not for hir owne singular aduauntage or any other wicked purpose And Iohn both in his Gospell and also Epistles spoaketh neuer of any other law then to loue one another purely Affirming that we haue God himselfe dwelling in vs and all that God desireth if we loue one another Tindale fol. 36. Againe Loue of hir owne nature bestoweth all that she hath and euen hir owne selfe of that which is loued Thou néedest not to bidde a kinde mother to be louing to hir onely sonne Much lesse spirituall Loue which hath eyes giuen hir of God néedeth mans lawe to teach hir to doe hir dutie And as in the beginning he did put foorth Christ as the cause and Authour of our righteousnesse euen so héere setteth he him foorth as an example to counterfaite that as he hath done to vs euen so should we doe one to another Tindale fol. 49. How we ought to loue God This doe and thou shalt liue ¶ That is to say Loue thy Lord God with all thy soule with all thy strength with all thy minde thy neighbour as thy selfe as who should say if thou doe this or though canst not doe it yet if thou féelest lust therevnto and thy spirit stirreth and mourneth longeth after strength to doe it take a signe euident token thereby that the spirit of life is in thee that thou art elect to life euerlasting by Christs bloud whose gift and purchase is thy faith and that spirit that worketh the will of God in thée whose gifte also are thy déedes or rather the déedes of the spirit of Christ and not thine and whose gifte is the reward of eternall life which followeth good workes Tindale fol. 78. ¶ Ye haue not the loue of God in you ¶ The loue of God is héere taken for the whole féeling of godlinesse For no man can loue God but he must also honour him and must submitte himselfe wholly vnto him euen as where is no loue of God there is no obedience in consideration Moses maketh this the summe of the lawe that we loue God with our whole heart c. Marl. vpon Iohn fol. 181. Why Loue hath the chiefe place aboue Faith and Hope Now abideth Faith Hope Loue but
his help but goe about without him to helpe them selues by ther owne workes and wisedome or are impatient in their troubles them doth he forsake vtterlie in the middes of their afflictions Sir I. Cheeke What Gods curse is Gods curse is the taking awaie of his benefites As God cursed the earth and made it barren so now hunger dearth warre pestilence and such like are yet right curses and signes of the wrath of God vnto the vnbeléeuers but vnto them that know Christ they are verie blessings and that wholsome crosse and true Purâ—â—torie oâ— our flesh through which all must go that will liue godlie and be saued As thou readest Math. 5. 10. Blessed are they that suffer persecution for righteousnesse sake c. And Heb. 12. 6. The Lord chasteneth whom he loueth and scorgeth all the children that he receiueth Tindale What God appointeth and no more Whatsoeuer thy hand and thy counsell determined before to be done ¶ Héere we doe learne that the enimies of Christ can goâ— no farther then God hath appointed them Therefore let the Preacher of the truth be of good comfort though Satan with all his legion of diuells the world all the mightie Princes thereof doe arise and conspire against them yet they can doe no more then the Lords hand and counsell hath appointed before Sir I. Cheeke How all things come to passe by Gods will ¶ Looke Will Of two wills in God ¶ Looke Will. How God ordeined sinne and yet is not the author of sinne ¶ Looke Sinne. Of the God of this world Iâ— whom the God of this world hath blinded the mindes of them which beléeue not ¶ Satan is Gods minister and can doe no more then he appointeth him to doe Neuertheles Christ calleth him the Prince of this world Iohn 16. 11. And héere the Apostle calleth him the God of this world because the worlde doth most commonlie forsake the true God and serueth him For vnto whom soeuer we obaie we make him our God As S. Paule calleth the bellie their God that are earthlie minded serue their owne bellies Phil. 3. 19. What is meant by the God of Iacob ¶ Looke Iacob What the seate of God is ¶ Looke Seate GODHEAD IN CHRIST How Christs Godhead is vnderstood FOr in him dwelleth all the fulnesse of the Godhead bodelie ¶ We must beware that we doe not with the Antropomorphiâ—es think that God hath a bodilie shape because the Apostle saith that the Godhead dwelleth in Christ bodelie for that is as much to saie that the Godhead doth dwell trulie and naturallie in Christ being a 〈…〉 and◠〈…〉 God and that therefore he is a sufficient treasure of all 〈…〉 riched Sir I. Cheeke ¶ In saieng that the Godhead is reallie in Christ he sheweth that he is verie God Also saieng In him he declareth two distinct natures And by this word Dwelleth he proueth that he is there foreuer Geneua How Christ in his Godhead is euerie where How maie Christ be called a straunger is he departed into a straunge countrie Séeing he is with vs vnto the worlds end and is among them that he gathered in his name Aunâ—were Christ is both God and man hauing in him two natures and as man he is not with vs vnto the worldes ende nor is present with his faithfull gathered together in his name But his diuine power and spirite is euer with vs. Paule saith he was absent from the Corinthians in bodie but he was present with them in spirite So is Christ gone hence saith he and absent in his humanitie which his diuine nature is euerie where And in these saiengs we reserue to both his natures their owne properties Origen in Math. homil 33. GODS MERCIE Of such as presume too much thereof MAnie doe presume so much of Gods mercie that they sinne at pleasure and repent at leasure But be not seduced saith S. Paule for God is not mocked whatsoeuer a man soweth that shall he reape Hemmyng How the Magistrates are called Gods ¶ Looke Iuâ—ges What the nature of Gods word is ¶ Looke Word Nature GODLIE SORROVV What godlie sorrow bringeth to a man FOr godlie sorrow causeth repentaunâ—â— c. ¶ There be two manners of sorrow The one commeth of God and ingendereth repentaunâ—e 〈…〉 life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter For they all sorrowed but the sorrow of Cain and of Iudas was fleshlie and carnall and therefore being without godlie comâ—ort it did driue them to desperation Whereas Dauid and Peter in their godlie sorrow did flie vnto the father of mercies with a true repentant heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirite doth touch he is sorie for his sinnes committed against so mercifull a father and these are the fruites of his repentaunce as witnesse Dauids and Peters teares Others which are sorie for their sinnes onelie for feare of punishment and Gods vengeaunce fall into desperation as Cain Saule Achitophel and Iudas Geneua GODLINESSE What Godlinesse is GOdlinesse is not made of words as wood is made of Trées but it is an earnest loue procéeding from a pure heart and a good conscience and an vnfained faith in which we maie glorifie God and doe good to his people Paule was godlie when he gloried in nothing but in the crosse of Iesus Christ by which the world was crucified vnto him and he vnto the world They are godlesse hypocrites which in word confesse they know God but in deede doe denie him They are Christs which haue crucified the flesh with the affections and concupiscence of it They are of their father the Diuell that in wickednesse doe the desire of the Diuell c. M. Deering GOG AND MAGOG What they were and what they doe signifie SAint Austen in his 20. booke De ciuitate Dei willeth by Gog to be signified the glorious hypocrites of the world by Magog the open enimies of righteousnesse pretending the contrarie As testifieth Berosus the Chaldean in the first booke of his histories 5. chapter Gog was a mightie gouernour in the land of Sabea Arabia the rich vnder Nimroth the great king of Babilon and there ruled with Sabâ—s his Father in the 18. yeare of his raigne In the 38. Chapter of Ezechielâ— Prophecie ver 2. he is called the chiefe Prince of Mosoch and Tâ—â—bal whom some Expositours taketh for Capadoce and Spaine But after the opinion of S. Hierom and Isidorus which was a Spaniard the Hebrue taketh this Thubal for Italy which is much more agréeable to the purpose Magog was the seconde sonne of Iaphet which was the third sonne vnto Noe. This Magog as witnesseth Iosephus in the first booke of his Antiquities the 11. chapter was the first beginner of the Magogites whom the Greekes called the Scythians and we now the Tartarians And all the chiefe
In their fare apparell building riding yea furniture of warre they vse a plainenesse When they eate their meates all of them as well the king himselfe as also his noble men sit downe vpon the ground they vtterly absteine from wine swines flesh They abhor all superfluitie curiousnes as well in apparel as in building For yâ— most part they dwel in tents hales which are remoued from place to place In their leagus bargains al promises they vse al faithfulnes HéervpoÌ„ it commeth to passe yâ— they vse no seales to scale their writing withall no not euen in the Princes matters Wonderful is their loue obedieÌ„ce towards their king insomuch as al the noble men of yâ— realm stand in awe of yâ— kings only coÌ„mandemeÌ„t in so many large kingdomes al things are done by yâ— kings appoinment only Those yâ— be chosen to yâ— wars for yâ— defence of their religion run to it so merry chéerefull yâ— ye wold say they were going to a wedding They beléeue themselues to be happie in all pointes when they yéeld vp their soules among the speares arrows in defending or inlarging their Empire or religioÌ„ Neither are they yâ— die in yâ— quarrell commended with yâ— mourning of their friendes but they be registred among the Saints that haue gotten the vpper hand and they be openlye praised with Hymnes Finally great is the shamefastnesse and honestye of their women They be neuer séene in the companie of men or in places of resort For a man to talke with a womam abrode it is so rare a thing that it may be counted for a myracle if it happen to be séene Their women neither buie nor sell anie thing They neuer come in the sight of men with their faces bare neither in their owne houses nor out of their houses The apparell that they weare is both verie comely and very plaine and in the Church they haue a place alone by themselues from the men Who then would not wonder at such behauiour and orderlinesse Who would not like it well Who could looke for such things euen at the hands of yâ— popish Monks boast they neuer so much of reformation Héereby they maye easily deceiue such as are of an honest disposition and make them beléeue that God fauoureth them highly and aduaunceth their Empire c. Marl. vpon the Apoc. fol. 191. MAYZIM What this word Mayzim signifieth MAyzim signifieth strong defences as Bulwarkes and Castels This God Mayzim which our fathers as Abraham Isiaâ— the Prophets and the Apostles with our fathers in the Primitiue Church neuer knew is it which the shauen Antechrists of late haue made and saine themselues euery daye to make it which slighthie â—egerdemane say they no Angell nor yet Mary her selfe cannot doe but onely the Popes false annointed Antichrists This their strong God Castle Mayzim is not only their own made God but also al their rites cermonies lawes doctrines traditions with their tranâ—â—â—stantiations all their lieng prophane Papistrie false worshipping and Idolatrie belonging therevnto c. Melancthon vpon Daniel ¶ Mayzim that is the good of power and riches they shall estéeme their own power aboue al their Gods worship it Ge. MAKER Against the false opinion that hath bene taught the people to receiue their maker in the Sacrament The Sacrament is a Sacrament it is not God It is the bread of our Lord as S. Augustine saith it is not our Lorde it is a creature corruptible it is not the maker of heauen earth Accursed is he that giueth the name glory of God to a creature that is not God August in Iohannem Tract 59. Saint Chrisostome sayth Nolimus queso c. Let vs not confounde the creature and the creator together least it be said of vs They haue honoured a creature more then their maker MALACHY What is meant by the Sacrifice that Malachy speaketh of FRom the rising of the Sunne vnto the going downe of the same my name is great among the Gentiles in euery place incense shall be offered in my name c. ¶ The pure sacrifice yâ— Malachy speaketh of saith Tertulian that should be offered in euery place is the preaching of the Gospell vnto the end of the world In an other place he sayth The Sacrifice that Malachy meant is a deuoute prayer proceeding from a pure conscience ¶ The Prophet Malachy saith S. Hierom meaneth héereby that the praier of holy people shall be offered vnto God not onely in Iewrie that was but a prouince of the world but also in all places ¶ Martâ—â—lis saith the pure sacrifice which Malachy meaneth is offered not onely vpon the holy altar or communion table but also euery wher ¶ Then if it may be offered in euery place and without an altar he meant not the sacrifice of the Masse ¶ God sheweth that their ingratitude and neglect of his true seruice shall be the cause of the calling of the Gentiles And héere the Prophet that was vnder the lawe framed his words to the capacitie of the people And by the altar sacrifice he meneth the spirituall seruice of God which shoulde be vnder the Gospell when an ende should be made of all those legall ceremonies by Christs onely sacrifice Geneua ¶ The Prophet in this place spake no word of the Masse nor of anie oblation propiciatorie to be made by the Priests But he spake of the oblation of the faithfull people in what place so euer they be which offer to God with pure harts minds sacrifices of laud praise prophesieng of the vocation of yâ— Gentiles that God would extend his mercie vnto them not to be God onely of the Iewes but of all nations from East to West that with pure faith call vpon him and glorifie his name Cranmer MAMMON What this word Mammon signifieth MAke you friends of the wicked Mammon c. ¶ This word Mammon is a word of the Syrians speach signifieth riches So that the text meaneth Bestow your riches according to the word of God yâ— God be pleased with your doings not deceitfully as this fellow did Tindale ¶ Againe he defineth Mammon on this wise Mammon saith he is an Hebrue word signifieth riches or temporall goods namely all superfluitie and all that is aboue necessarie the which is not reputed to our necessarie vses wherewith a man may helpe another without vndoing or hurting of himselfe For Hamon in the Hebrue speach signifieth a multitude or abundance or many therehence commeth Mahamon or Mammon abundance or plentifulnesse of goods or riches c. MAN How man was made after the Image of God GOD said Let vs make man in our Image according to our likenesse c. ¶ This Image likenesse of God in man is expounded Ephe. 4. 24. Where it is written that man was created after God in righteousnesse true holinesse meaning by these two
shoulde in countenaunce and iesture make an outward shew of righteousnesse whereas inwardly he is full of all iniquitie rapine and filthy couetousnesse Sir I. Cheeke ¶ Saint Paule doth not curse the high Priest but denounce sharply the punishment of God which should light vpon him in the way of prophesieng Geneua Of the painting of the virgin Mary and of Christ. Some saye that Saint Luke did paint first the Image of the virgin Mary and did sette it foorth with liuely couloures and that Nichodemus who came vnto our Sauiour Christ by night hadde the Image of Christ béeing crucified And that also Agbarus the king of Edessenes did send a Painter to Christ to bring his Image to him and when hée coulde not doe it because of the exceeding great brightnesse of his face Christ himselfe tooke his cloth that he would haue painted him on and did wipe his face therewith and so gaue him in the cloth a liuely Image or resemblaunce of his face sending it to Agbarus who was desirous of it The lyke say they did happen vnto the Veronike when she did reach her fine cloth vnto our sauiour Christ to drie his face with all that did runne full of sweate All these things they father vpon Athanasius which is most false and vntrue First as touching S. Luke it is not in Scripture that euer he was a Painter but that he was a Phisition Scripture maketh mention And béeing a Phisition for the body he was afterward called to be a Phisition for the soule And because that Luke of all other the Euangelists did sette forth most liuely the strong fayth humilitie and lowlinesse al other heauenly vertues of the blessed virgin Mary Some did affirme that Luke painted out the virgin Marie And as for the storie of Agbarus and of the Veronike if any such things had bene done or wrought the Euangelists would as well haue set that forth as they did other things of smaller importaunce They wrote of the Hem of Christs garment but not a word of this meruailous Image of Christs face Therefore such vaine and fond histories ought in no wise to be credited I. Veron PARADISE The meaning of this place following HOw that he was taken vp into Paradise ¶ So the Grecians name that which we call a Parke that is to say a place wher trées are planted and wilde beasts kept By which name they that translated the olde Testament out of Hebrue into Greeke called the Garden whereinto Adam was put straight after his creation as a most delâ—â—able and pleasaunt place And héervpon grew it that the blessed seate of the glory of God is called by that name Beza The felicitie of Paradise described by Saint Austen Man liued in Paradise as he would so long as he willed that God commaunded he liued hauing the fruition of God of whome came his gooddesse He liued wanting nothing hauing in his powâ—r withall to liue continually Meate was euer redy and at hand because he should not be hungrie and drinke for that he should not thirst And tree of lyfe that age should not â—onsume and end his lyfe No corruption was thereâ— neither in his bodie or came of his bodyâ— which was to the loathsomenesse and 〈…〉 He feared neitheâ— inward disease nor outward 〈…〉 〈…〉 his flesh was perfect health and in euerie part of his soule no lesse tranquilitie and quietnesse As in Paradise no griefe was felt through heate or colde So lykewise to the inhabiters ther of happened there nothing through vnlawfull destra or feare that might be vnto the impeachment of his good and godâ—yâ—â—â— liued 〈…〉 In him was ther no foâ—â— coâ—fulneâ—â—â— at 〈…〉 nor yet anie 〈…〉 gladnesse true ioye was in him continued by Godâ— toward whom ther issued a burning 〈…〉 not of a pâ—â—e heart a good conscience and an vnfeiâ—ed 〈…〉 the â—anâ—â— the woman there was 〈…〉 proceeding of vertuous and 〈…〉 watching of minde and body and finally kéeping of Gods 〈…〉 without griefe or grudging 〈…〉 wit yâ— of all yâ— trees in paradise he might lawfully eate so that he absteined from the tree of the knowledge of good and built He therto Saint Austen PARADOX What Paradox iâ— PAradox is a straunge sentence contrarie to the opinion of the most partâ— Or thusâ— It is a straunge sentence not easely to be conceiued of the common sort Pet. Mar. fo 284. PARAPHRASE What Paraphrase is PAraphrase is a plaine setting forth of a text or sentence more at large with suchâ— circumstaunce of moe or other wordes as may make the sentence open cléere plaine familyar which other wise should perchaunce séeme bare vnfruitfull hard straunge rough obscure and darke to be vnderstood of any that were either vnlearned or but meanely letteredâ— Vdal PARDONS Of the Bishop of Romes forged Pardons THe Papists call the treasure of the Church the merites of Christ and of the holyâ— Apostles and Martirs The priâ—câ—â—all custodie of this â—arne as I haue alreadyâ— touched they â—aine to be deliuered to the Bishoppe of Rome that he shoulde haue the distributioâ— of so greatâ— giftes that he might both giue them himselfe and also graunt iurisdiction to other to giue them Héere vpon proceede 〈…〉 the Pope some time pleuâ—rie pardons some pardons 〈…〉 certeine yeares From the Cardinals pardons for an hundred daies from Bishops pardons for fortie daies But they â—e as I â—ay naturally describe theÌ„ the prophaning of the bloud of Christ Satans mockerie to 〈…〉 away the Christen people from she grace of God from the lyfe that is in Christ and to 〈…〉 from the true way of saluation for how could the bloud of Christ be more filthely prophaned then when it is deuied to suffice to the remission of sinnes to reconciliation and satisfaction vnlesse the want therof as being withered 〈…〉 wasted shoulde be other wise supplyed and profited The Lawe and the Prophts sayth Peter beare witnesse of 〈…〉 I ◠〈…〉 thatâ— by him for giuenesse of sinnes is to bee receiued 〈…〉 giue remission of sinnes by Peter Paule and the Martirs The bloud of Christ sayth Iohn cleanseth vs from sinne Pardons doe make the bloud of Martirs the washing awaye of sinnes Christ saith Paule which knewe not sinne was made sinne for vs that is the satisfaction of sinne that we might bee made the righteousnesse of God by him Pardons doe sette the satisfaction of sinnes in the bloud of Martirs Paule cried out and testified to the Corinthians that onelye Christ was crucified and dyed for vs Pardons pronounce that Paule and other dyed for vs. In an other place he sayth That Christ purchased the Church with his bloude The Pardons appoint an other price of purchase in the bloud of Martyrs The Apostle sayth that Christ with one oblation made perfect for euer them that were sanctified The Pardons crye out to the contrarie and saye that satifaction is made perfectly the bloude of Martyrs which otherwise were not sufficient Iohn sayth that all
diuell and therefore yéelded all those parts vnto all beastly life Some called those men Venustianos August PATHMOS What Pathmos is WAs in the I le of Pathmos ¶ Pathmos is one of the Iles of Sporas whether Iohn was banished as some write PATRICIANI What manner of heretikes these were PAtriciani said that mans flesh was not made of God but of the diuell so that some dispatched themselues to cast off the flesh August PAVLE How Paules afflictions is prophesied of Agabus SO shall the Iewes at Hierusalem binde the man that oweth this girdle ¶ God for the most part is wont to warne his elect before what afflictions and troubles shall happen vnto theÌ„ for his sake not to fray them therby but rather to prepare and arme their mindes against the boisterous tempests of persecution Therefore doth he now send Agabus vnto Paule to prophesie vnto him of his imprisonment and bonds that he should suffer at Hierusalem where we haue also a good example of constancie stedfastnesse in Paule which regarding nothing the teares of his familiar friends nor yet perill of his owne lyfe did through fire and water goe on still to set forth the glorie of God Sir I. Cheeke ¶ God would â—haue his seruaunts bands knowne to the intent that no man should thinke that he cast himself into wilful daunger This was not to make Paule afraid but to encourage him against the brunt Geneua How Paule persecuted Christ in his members I am Iesus whom thou persecutest ¶ Iesus was now in heauen and could not be persecuted of Paule But the persecution which Paule exercised against the faithfull being his members Christ counted it as done vnto himselfe The Bible note Of the comfort that God gaue to paule in his iourney to Rome And he entered into a ship to Adrâ—mitium ¶ The lyfe of man is a perpetuall warfare vpon the earth Paule being deliuered out of the hands of the vngodly and that so many times is now faine to commit himselfe to the rough waters of the sea where he was a long season in great perill and ieopardy of his owne life God being alwayes to the great comfort of all them that heard of it most ready to helpe succour him First he did send him a most friendly company I meane Aristarcus and Lucas so ruling the heart also of the vndercaptaine that he was beneficiall vnto him alwayes In lyke manner God did in the olde time appoint men for Ioseph and the Prophet Ieremy when they were in their most troubles Of Paules purifieng We haue foure men which haue a vowe on them them take and purifie thy selfe with them ¶ Paule yéelding to this ceremonie offended as sore as Peter did when he was reproued of Paule for absteining from meate s in presence of the Gentiles notwithstanding through feruencie of his zeale he did ieopard much to winne thousandes of the Iewes for the saluation of whom he wished himselfe to be seperated from Christ. The Bible note ¶ The end of this ceremonie was thanks-giuing was instituted by God and partly of ignoraunce and infirmitie receiued Therefore S. Paule supported therein the weaknesse of others and made himselfe all to all men not bindring his conscience Geneua Of Paules appealing I appeale to Caesar. ¶ The iniquitie of the Iudge who contrarie to equitie willing to pleasure the Iewes deuised how to betray Paule draue Paule to appeale which is the vttermost remedie for such as by wrong iudgement are oppressed And this appellation by Gods prouidence was a meane that Paule shoulde testifie of Christ at Rome also The Bible note How Paule had his authoritie from God and not from Peter Paule an Apostle not of men neither by man but by Iesus Christ and by God the Father c. ¶ Paule though he came long after the Apostles yet had he not his authoritie of Peter or of any that went before him Neither brought he with him letters of recommendation or Bulls of confirmation but the confirmation of his Apostleship was the word of God conscience of men and the power of the spirit that testified with him by miracles and manifolde gifts of grace Tindale How Paule and Iames are made to agree The saiengs of the two Apostles Paule and Iames are not contrary wheras Paule saith a man is iustified without works and Iames sayth faith without workes is in vaine For Paule speaketh of the works that goe before faith Iames speaketh of the works that follow after August lt 8. quae qua 76. Iames. 5. The ordinarie glose out of Saint Austen sayth that Paule and Iames doe agrée in this sort That whereas Abraham was iustified by fayth without good workes it is vnderstoode of the workes that went before for he was not made iust for the workes he did but for faith onely And héere it is meant of the works which doe follow fayth by which he was iustified the more wheras he was iust before by faith Wherfore Paul sayth Abraham offered vp Isaac when he was proued This oblation was the worke and testimonie of his faith and iustice This hée writeth vpon the Epistle of Saint Iames. So that if the offering of Isaac was the testimonie of the faith and iustice of Abraham than he was not iustified by it but declared thereby to be iust Musculus fol. 230. ¶ Ioyne the liuely faith of S. Paule with the good works of S. Iames and bring both these into one lyfe And then hast thou reconciled them both so shalt thou be sure to be iustified both afore God by Paules faith and before man by S. Iames works M. Foxe How Paule denieth to be crucified for vs. Was Paule crucified for you ¶ It is euident by Saint Paules saieng that Christ only who was crucified for vs ought to be our Lord that in matters of religion we ought only to haue our name of him and not to be called after this Doctor or that Doctors name for that is to deny Christ and so to bring againe the hypocriticall sectes of Friers and Monkes Sir I. Cheeke Of Paules beating and mortifieng his body I beate my body saith S. Paule and bring it into subiection least by any meanes after that I haue preached to other I my selfe should be reproued ¶ Whereas some doe gather of this place that Paule did mortifie in himself the fire of inconstancy by long fasting and by beating and scourging of his body it is nothing so For what néede had hée to â—ame his body with fasting when he was shut vp in prison and had nothing to eate either yet to beat and scourge his body when he suffred stripes inough of his enimies S. Paule had the gift of continencie as it appeareth 1. Cor. 7. I would sayth he that all men were as I my selfe am but euery man hath his proper gift of God c. Then by these words Saint Paule doth meane that he did subdue and
owe thée euill will ¶ Scornful or mocking persons after Dauid Kimhi are those which be subtill and craftie to hurt other and which are ready to defame other and to open and tell secrets and so to breake concord vnitie those also which make a mocke at the word of God and despise it for foolishnesse as in the 14. 6. and. 19. 25. and. 22. 10. ¶ Rebuke not a scorner c. Meaning them that are incorrigible which Christ calleth dogs swine or he speaketh this in comparison not that the wicked should not be rebuked but hée sheweth their mallice and the small hope of profit Geneua SCORPION The Papists compared to Scorpions IN three respâ—cts are Heretikes and specially the Disciples of Antichrist Hipocrites compared to Scorpions First because that lyke as a Scorpion whereas he is milde to looke vnto doth at length strike priuely with venomous sting for these men pretend simplicitie before the world and yet worke mischiefe by defaming men behinde their backes Secondly because that the Scorpions â—ting s 〈…〉 ngeth with his taile so these men preferre temporail gaine before spirituall graces wound mens consciences deadly when they promise most to help theÌ„ And thirdly because that when a Scorpion stingeth with his taile he is not felt at the first but yet sheweth in his poyson by little and little afterward So they that be beguiled with those Heretikes féele not the wound at the first but when the poyson hath rankeled through all the inward parts then they feele theÌ„selues stong in the end Of these men the Apostle writeth thus They that be of that sect serue not the Lord Iesus but their bellies and deceiue the hearts of the simple through faire speach flatterie Marl. vpon the Apoc. fol. 129. ¶ They stung their consciences with terrible dreames and visions and with fearfull reâ—elations of Purgatorie of Hell to builde them vp faire houses and to lyue in wealth and pleasure Finally they venomed their faith with their poysoned councells and promises so tooke they from them yâ— true hope in Christ making merchandise of them through couetousnes faire words Thus cloystering together lyke Locusts they haue left nothing gréene but they haue withered and destroyed No workes might then be vsed of Gods prescription but such as were fantasied by them for aduauntage as Masses founding Chauntries building Priests singing Images gylting kissing of reliques praieng to dead men and such lyke And when they were once franke and full they stoode vp togethers proudly against the Lord and his word Bale ¶ As the Scorpions of the earth haue power That is secretly to persecute and to sting with their taile as Scorpions do such is the fashion of the Hypocrites Geneua As the paine that commeth of a Scorpion when hée hath stong a man ¶ For at the beginning the sting of the conscience séemeth as nothing but except they soone seeke remedye they perish Esay 2. 19. Ose. 10. 8. Luke 23. 30. Geneua SCRIBE What a Scribe is A Scribe was he that had the office of interpreting aunswering vnto the sentences of the Prophets as it appeareth of Herod as king the Scribes in the third chapter afore In an other place he supposeth that they wer officers as our Bishops Chauncelers Commissioners Archdeacons Officials Tind Euery Scribe which is taught c. ¶ The office of Scribes was to interpret and to expound the Law and the Prophets He is then a Scribe taught to the Kingdome of God that hath the spirit that is to say the true meaning of the Law and of the Prophets and not onely out of the dead letter but out of the treasure of his heart and with a feruent spirite of GOD bringeth â—oorth Christ out of the Lawe and Prophets Sir I. Cheeke ¶ Because the Scribes office was to expound the scriptures he meaneth him that doth interpret them aright and according to the spirit Geneua ¶ Euery Scribe bringeth forth of his treasure things both new and olde new things that is the swéete tidings of yâ— Gospell to vnbinde vs and olde things that is the olde Testament and Moses lawe to binde vs. The Scribes were the Doctors of the Lawe foolish and superstitious Glosers maintainers of blinde customes contrarye to the truth Epiph. de haeres SCRIPTVRE How the Scriptures are easie to be vnderstood IT may be said the Scriptures are hard yet that notwithstanding if thou read them they shall doe thee good for the Lord Iesus Christ if he finde vs occupied in the scriptures and exercised in the studie thereof not only vouchsafeth himselfe to be refreshed and fed in vs but also séeing such a banket prepared bringeth with him his father vnto vs. Origen in his 20. hom vpon Iosua Northbrooke At the comming of Messias the people shall be lifted vp and shall prophecie that before lay asléepe vnder their masters And they shall goe vnto the mountaines of the Scriptures there shall they finde Mountaines Moses and Iosua the sonne of Nun the Mountaines of the Prophets the Mountaines of the new Testament the Apostles and Euangelists and when they shall flye to such Mountaines and shall be occupied in the reading therof if they finde not one to teach them yet shal their indeuour or good minde be allowed for that they haue fledde to the Mountaines Hierom vpon the. 3. Chap. of Nahum I. Northbrooke It cannot be possible that he that with earnest studie and feruent desire readeth the Scriptures should euermore be forsaken for although he want the instruction of man yet God him selfe from aboue entring into our hearts lighteneth the minde powreth his beames into our wits openeth things that wer hidden becommeth vnto vs a schoolemaster of that we know not Namely if we will doe so much as lyeth in vs. Chrisost. in his 36. hom vpon Genesis I. Northbrooke We by our selues without a master shal be able to vnderstand the things which are there intreated off So that we occupie our selues in these Epistles day and night for we doe not by the sharpnesse of wit and vnderstanding pearse vnto all those things which we vnderstand For euen they which are of more dull wits doe by continuall studie atteine to hard things Euen as the cogitations and senses of man are most hard to bée knowne yet notwithstanding our friends whom we feruently loue and with whom we are continually conuersant do oftentimes euen by a becke open vnto vs the cogitations and senses of their mindes without any token of words speach by them spoken So shall it come to passe in these Epistles of holy scriptures so that a man loue them and be continually conuersant in them He which asketh receiueth and he which séeketh findeth vnto him that knocketh it shall be opened Chris. in his Pref. to the Rom. I. N. The Scripture of God is lyke vnto a Pothecaries shoppe full of medicines of sundrie sortes that euery