By whom they ought to be rebuked The ministers ought to preach against abuses Iohn Baptist rebuked king Herod for kéeping his brother Philips wife S. Paule rebuked the Corinthians for hauing of sects among them for one held of Paule an other held of Apollo some held of Peter and some of Cephas For suffering a fornicator among them euen such one as kept his fathers wife For bicause they accused one an other before vnlawfull Iudges and not rather set an vnitie betwéene brother and brother among themselues For bicause they sat with the Gentiles in their Tables and did eate with them of their sacrifices For praieng in a tongue that men vnderstood not And also bicause they doubted in the resurrection 1. Cor. 15. 8 All manner of méere traditions are abuses In vaine doe yée worship me saith Christ teaching the traditions and precepts of men Mat. 15. 8. Esaie 29. 13. Tindale ACHAB Of Satans deceiuing of Achab how it is vnderstood WHo is it saith God that shall beguile me Achab Satan preuēted not God in this case neither came he afore hand to saie If thou wilt giue mée leaue to beguile Achab I will do whatsoeuer thou wilt haue me to do but God beginneth saieng where shall I finde a lieng spirit to go and deceiue Achab for I sée he will néedes bée deceiued euen to the bottome of hell And wherefore is it that God speaketh so Euen bicause the case stood vpon executing of iust vengeance vpon an hypocrite a despiser full of crueltie and a mortall enimie of all goodnesse Achab was a man that had peruerted all Gods seruice vtterlie was wholie defiled with his owne Idols and therewithall also is full of sturdinesse and malice against the Prophets and would giue no eare to anie admonition When he was thus hardened in his sinnes in such sort that a man could gaine nothing by séeking to bring him into the right waie after that God had assaide all waies and sawe hée was a man forlorne when hée held his assises and demaunded who was he that would deceiue Achab for it was Gods will to execute the office of a Iudge Wée sée then that when God meaneth to punish wicked folke and to execute his wrath vpon them according to their deserts hee tarrieth not till hée be moued to it by Satan but preuenteth him c. Caluine vpon Iob. fol. 220 ACCIDENT What an Accident is AN Accident is a thing that maie bée or not be without corruption of that wherein it is As for example One maie take awaie the whitenesse of a wall yet the substance doth still remaine Erasmus How an Accident is not without his subiect In the Sacrament of the Altar saith hée after the consecration there is not neither can be anie Accident without the subiect but there verilie remaineth the same substaunce and the verie visible and incoruptible bread and likewise the verie same wine the which before the consecration were set vpon the Altar to bée consecrated by the Priest likewise as when a Pagan or Infidell is baptised he is spirituallie conuerted into a member of Christ through grace and yet remaineth the verie same man which before hée was in his proper nature and substance This was the opinion of Iohn Puruaie in the daies of king Henrie the fourth In the booke of Mar. fol. 649. ADAM How he was the first man that God created ADam was the first man that God created héere in earth after hee had made both heauen and it with all the ornaments and things belonging vnto them both The first yeare of the world and the yeare before Christ after the supputation that is set out in the end of the Bible of Geneua 3974. hée liued 930. yeares Of certeine notable things done by Adam and Seth. Iosephus writeth that Adam and Seth made two columnes or pillers one of Brasse the other of stone for they foreséeing an extermination of all things to be one by the power of fire the other by the violence and greatnesse of the waters graued therein those things which they had inuented with the prophesies by the which the worde of God might be preserued so that they should remaine as a perpetuall monument to their successours to declare what had bene done He writeth furthermore they diuided the yeare into xij monethes and first obserued and taught the course of the celestiall bodies for it is vnpossible that mans wit could attaine to the vnderstanding of so high and difficult things except God had shewed the knowledge thereof Lanquet Of the comparison the Apostle doth make betweene Adam and Christ. They also obiect vnto vs that the Apostle compared Adam with Christ said vnto the Romanes the euen as in Adam we all die so in Christ we are all quickened Wherefore by this meanes they saie the the grace of Christ ought vniuersallie to be laid forth vnto all men But if they wil so take this cōparison they shall be compelled to graunt the all shall by Christ be brought to felicitie as by Adam all throwne headlong into sinne into death◠But seeing that the thing it selfe declareth the contrarie they maie easilie perceiue that this similitude is not to be taken as touching all the parts thereof especiallie when as none fall of their owne consent into originall sinne but these men will not haue grace to be receiued but through a mans owne consent Wherfore if they admit this difference how dare they affirme that the matter is on each side a like The scope of the Apostle in this comparison is to be considered and beside the scope nothing is to be inferred And in that comparison Paule ment nothing els but that Christ is to those which are regenerate the beginning of life and blessednesse as Adam is to them that are deriued of him the cause of death and of sinne Now whosoeuer is afterward beside this scope gathered touching the equalitie of multitude or of the manner the same is Per accidens that is by chance and perteineth not vnto the scope and substance of the similitude Pet. Mar. fol. 305. How Adam did eate Christs bodie and drinke his bloud As soone as Adam had transgressed the Lords precepts and was fallen vnder condemnation our most mercifull Father of his gracious goodnesse gaue him the promise of health comfort whereby as manie as beleeued were saued from the thraldome of their transgression The word and promise was this I shall put enmitie betwéene thy séede and her séed that séed shall tread thoe on the head and thou shalt tread if on the heele In this promise they had knowledge that Christ should destroie the diuell with all his power and deliuer his faithfull from their sinnes And where he said that the diuell should tread it on the héele they vnderstood right well that the diuell should finde the meanes by his wiles and wicked ministers to put Christ to death And they knewe that God was
true would fulfill his promise vnto them and heartilie longed for this seede and so did both eat his bodie drinke his bloud Acknowledging with infinit thankes that Christ should for their sins take the perfect nature of manhood vpon him also suffer the death This promise was giuen to Adam and saued as manie as did beléeue and were thankfull to God for his kindnesse I. Frith fol. 109. Of the first Adam earthlie and the second heauenlie The first man was of earth earthlie and the second man the Lord himself from heauen ¶ As concerning Adam it hath no darknes in it at all It is knowne how he is of the earth is called earthlie But where as Christ the second Adam is said to bée from heuen that is peruerted by heretiks The true meaning of it is that Christ Adam are alledged by the Apostle as the two heads in mankind to this intent that he might expresse by them the condition of our mortalitie and glorification As manie as be of Adam be earthlie and bearing the Image of their parent subiect vnto death and corruption And this all we be vniuersallie On the other side the elect which be borne not of bloud nor of the will of the flesh nor of the will of man but of God they be called héere heauenlie albeit in flesh they be of Adam and of them it is reported that they shall be such in the resurrection as the heauenlie Christ is also If the Valâ—ntinians and the Euthichians doe gather of this the one sort that the flesh of Christ commeth not of our flesh the other sort that it did not holde the true nature of man it followeth that the flesh of the elect persons also is of the verie same condition For the Apostle saith héere not onelie that the second man Christ is of heauen heauenlie but he addeth that also manifestlie saieng And such as is the heauenlie such be they also that be heauenlie And because you shall not referre it to Angels in knitting vp the matter he doth conclude Therfore like as we haue borne the image of the earthlie so we shall beare also the image of the heauenlie Wherfore it appeareth that the Apostle doth attribute this vnto the faithfull bicause they do expresse in them both the Images of Adam of Christ one of corruption mortalitie the other of incorruption and immortalitie So that in the former they do expresse the earthlie Adam in that they do die be corrupted In the latter they do expresse the heauenlie Adam that is Christ when they shall rise in the end of the world to glorifieng immortalitie and incorruption This is the true right meaning of the Apostle which cannot stand vnlesse we do graunt that the flesh of Christ was taken of our flesh without sinne carried into heauen to the glorie of immortalitie through the coniunction of the word and the power of God Otherwise we can haue no hope that after the Image of the earthlie man we shall be like vnto the heauenlie Musculus fol. 138. How Adam was not deceiued but Eue. And Adam was not deceiued but the woman ¶ The woman was first deceiued and so became the instrument of Sathan to deceiue the man And though therefore God punish them with subiection and paine in their trauaile yet if they be faithfull and godlie in their vocation they shall be saued Geneua How the sect of the Adamites sprang vp The Adamites were a sect of heretikes which tooke their beginning of a Pickard who came into the land of Boheme and said that he was the sonne of God and named himselfe Adam And he commaunded all men and women to goe naked that whosoeuer desired to companie carnallie with anie woman should take her by the hand and bring her to him and saie hée feruentlie desired her companie and then would Adam saie Go together and increase and multiplie This heresie was begun in the yeare of our Lord. 1412. in the time of Sigismonde the Emperour And men suppose that it endureth yet not onelie in Bohemia but in other places also ADDE What it is to Adde or take awaie from the word of God TO Adde or take awaie from the word of God is this To thinke otherwise or teach otherwise of God then he hath in his word reueled They ta kt from the word that beléeue lesse then in his word is expressed Those adde to the word first which teach or decrée anie thing either in matters of faith or ceremonies contrarie to the word Secondlie such as make anie religion or opinion of merits in anie thing that they themselues haue inuented beside the word of God Last of all they doe adde to the word which forbid that for a thing of it selfe vnlawfull which Gods word doth not forbid and to make that sinne which Gods word doth not make sinne If anie man shall adde vnto these things c. ¶ The effect is that men must neither put anie thing to nor take anie thing awaie from the Scripture â— according as it is said in an other place All the saiengs of God are as it were cleansed with fire they are a shield to them that trust in them put not anie thing to the words thereof least he perchance do reproue thée and thou be found a liar Pro. 30. 5. 6. Marl. vpon the Apoc. fol. 317. They saith Gasper Megander be said to adde to the Scripture which counterfeit it and marre it and make a cloke of it for their leasings and errours of which sort be the heretikes and deceiuers c. Marl. vpon the Apoc. fol. 317. ADOPTION How the Lawiers define adoption THE Lawiers as it is had in the institutions define Adoption to be a legitimate an imitating nature found out for their solace and comfort which haue no children Further they make a distinction betwéene Adoption and Arrogation For Arrogation they saie is when he which is his owne man and at libertie is receiued in stéede of a sonne But Adoption is when hee which is receiued is vnder an other mans power Howbeit the lawes forbid that the elder should be adopted of the younger for it séemeth a thing monstrous that the sonne should erréed the father in yeares And therefore Cicero oftentimes vehementlie inueigheth against that Adoption of Clodius Now God adopteth vnto himselfe his elect not for that he had not an other sonne for he had his onlie begotten sonne Christ in whom he was well pleased but for that in all the nature of man he had yet no children for through Adam we were all made strangers vnto him Wherefore God for this cause sent his naturall and legitimate sonne into the world that by him he might adopt vnto himselfe manie children out of our kinde c. Pet. Mar. fol. 205. We haue receiued the spirit of Adoption saith S. Paule ¶ Adoption is the inheritance promised by grace Tindale ¶ So he meaneth the holie Ghost of
froward man saith S. Austen so long as hee hath all things after his owne will pleasure so long he â—audeth and praiseth God But if he be a little pinched with pouertie aduersitie then he raileth curseth then he banneth and blasphemeth God his most righteous works but the righteous vpright men they euermore laud praise God as wel in aduersitie as in prosperitie euen as Iob did therefore saith thâ— Prophet to you that be righteous that is men truly penitent sorie for your offences trusting through Gods mercie all your sins to be couered not imputed nor neuer to be layd to your charge to you I say Exultate iusti in Domino O ye righteous reioyce ye in the Lord. The prooues Christ allowed the praise and confession of Peter when hée sayd Tu es Christus filius Dei viui Thou art Christ the sonne of the liuing God And dispraised the man possessed with the Legion of Diuells who confessed as much as Peter did when he ran to Iesus and fell downe vpon his knées and worshipped saieng Quid mihi tibi Iesu filij Dei altissimi O Iesu the sonne of God the most highest what haue I to doe with thée When Symon Magus had fained him to beleeue in Christ wold haue bought the gift of the holy ghost for mony Peter said vnto him thy mony perish w e thee because thou wéenest the the gift of God may be obtained with money Thou hast neither parte nor fellowship in his businesse for thy heart is not right in the sight of God c. The wicked may with their mouth crye Domine Domine but note what I set by their praise saith Christ I shall saye vnto them Ego non noui vos I know you not I allow you not nor it was no pleasure to me to heare you praye or preach It was but blasphemy Non erat collaudatio it was no true praise it was but such as Symon Magus did giue vnto God or such as Bariesu would fayne haue giuen vnto God whom Saint Paule rebuked saieng O thou full of guile and of deceipt the sonne of the Diuell the enimie vnto all goodnesse thou ceasest not to subuerte the right wayes of the Lord. Richard Turnar RIGHTEOVSNESSE What righteousnesse is RIghteousnesse is the méere gifte of God without the workes of the lawe and is not paid as a due debt but bestowed on the beleeuers as a grace Beza The name of righteousnesse is not restrained to anye one man but betokeneth all the worshipers of God without exception Howbeit the Scripture calleth those men righteous not which are accounted such for desert of their workes but such as doe long after righteousnesse because that after the Lord hath imbraced them with his fauour in not â—aieng their sinnes to their charge he accepteth their rightfull indeuour for ful perfection of righteousnesse Cal. vpon the. 5. Psa. ve 13. The Christian righteousnesse Although saith the Christian I am a sinner by the lawe vnder the condition of the law yet I dispaire not yet I dye not because Christ lyueth which is both my righteousnesse and euerlasting lyfe in that righteousnesse and lyfe I haue no sinne no feare no stinge of conscience no care of death I am in déede a sinner as touching this present lyfe and the righteousnesse thereof and the childe of Adam where the lawe accuseth me death raigneth ouer me and at length will deuoure me But I haue another righteousnesse of lyfe aboue this lyfe which is Christ the sonne of GOD who knoweth no Sinne nor Death but is righteous and lyfe eternall by whom this body being dead brought into dust shall be raised again deliuered from the bondage of the law and sinne and shall be sanctified together with the spirit Luther vpon the Gâ—l â—ol 6. Of the righteousnesse which commeth by faith But the righteousnesse which is of faith speaketh on this wise Say not in thy heart c. ¶ That is to say he that is iustified through fayth is not curious he doubteth of nothing that perteineth to his saluation butâ— is perswaded that in Christ he hath the full redemption He asketh not for signes from heauen where he knoweth his Sauiour and mediatour is he goeth not about to learne the truth by the dead for he beleeueth that Christ being risen from death did teach all truth Read the 13. chapter of Deut. Sir I. Cheeke Say not c. ¶ Because we cannot performe the lawe it maketh vs to doubt who shall goe to heauen and to saye who shall goe downe to the déepe to deliuer vs thence But faith teacheth vs that Christ is ascended vp to take vs vp with him and had descended into the deapth of death to destroy death deliuer vs. Geneua And he receiued the signe of circumcision as a seale of the righteousnesse ¶ This is the righteousnesse of fayth whereof mention is made heere and in many other places if through faith we doe take hold vpon the mercie of God declared vnto vs in our Sauiour Iesus Christ. We are through the same faith counted as righteous before God as if we had fulfilled the law to the vttermost Sir I. Cheeke Saint Austen saith thus in one place The righteousnesse of the Saints in this world standeth rather in the forgiuenesse of sinnes then in perfection of vertues wherewith agrée the notable sentences of Barnard Not to sinne is the righteousnesse of God but the righteousnesse of man is the mercifull kindnesse of God he had before affirmed that Christ is to vs righteousnes in absolution and therefore that they only are righteous that haue obteined pardon and mercye Cal. in his Inst. 3. b. chap. 11. Sect. 12. How by the righteousnesse of Christ we obteine to be iustified By the onely meane of Christs righteousnesse we obteine to be iustified before c. Saint Ambrose hath excellently well shewed how there is an example of this righteousnesse in the blessing of Iacob For as Iacob hauing not deserued the preheminence of the first begotten sonne hidde himselfe in the apparell of his brother beeing clothed with his brothers coate that fauoured of a swéete smell hée crept into the fauour of his father and receiued the blessing to his own commoditie vnder the person of an other So we doe lye hidden vnder the precious purenesse of Christ our elder brother that we may gette a testimonie of righteousnesse in the sight of God The words of Ambrose be these Whereas Isaac smelt the sauour of the garmentes peraduenture this is meant thereby that we are not iustified by works but by faith because fleshly weaknesse hindereth workes but the brightnesse of faith which meriteth forgiuenesse of sinnes ouershaddoweth the errour of déedes And truely so it is that we maye appeare before the faith of God vnto saluation it is necessary for vs to smel swéetly with his odour and to haue our faultes couered and buryed with his
we are chosen WE are not chosen of God to breake his commaundements but for to liue in holinesse and righteousnesse all the daies of our lyfe How God hath chosen vs and we not him You haue not chosen me saith Christ but I haue chosen you ¶ Who hearing this saieng of our Lord dare bee so bolds as to saie that men are chosen through beliefe whereas rather they are chosen that they maie beléeue least y◠they should bée found to haue chosen Christ first contrarie to the sentence of the truth vnto whom Christ saith you haue not chosen me but I haue chosen you Pet. Viret Obiection We were chosen do some saie before the foundations of the world were made because that God did foresee that we shoulde be good and not that he himselfe should make vs good Aunswere God saith ye haue not chosen me but I haue chosen you for if he had therefore chosen vs because he had foreséene that we shoulde bée good he should also haue knowne before that we should haue chosen him Veron How God is said not to haue chosen manie wise men Paule saith that God hath not chosen manie wise men after the flesh nor manie men of power nor manie noble men borne And yet the same man saith God will haue all men saued how then doth he nor choose God is said not to haue chosen them not because he would not haue them saued but for the sequele of it that is to saie because the wisedome of this world power nobilitie of birth do like baits entice and withdrawe manie from the obedience of the Gospell Dauid was rich and puissant and so was Nero. But Dauid was not entised by the riches and power to fall from the Gospell as Nero was to his owne destruction And so foorth of other like Hemmyng Of Marie Magdalens good choosing Marie hath chosen that good part which shall not be taken from hir ¶ She hath chosen the hearing of the word of God which euer endureth is the onelie waie to euerlasting life Tindale ¶ The good part that is the hearing of the word of God from the which it was not méete that she should bée drawne hauing not alwaies opportunitie to heare the same The Bible note How God chooseth two manner of waies I haue chosen you twelue saith the Lord and one of you is the diuell ¶ It is to bee vnderstood that there is two manner of choosing The one whereby the Apostles were chosen to that most worthie office of Apostleshippe that they were in and the other wherby they wer chosen into life euerlasting Therfore when Christ saith that Iudas was chosen with the other Apostles that same must be vnderstood of the office wherevnto he was called and chosen with the other For when he speketh of the election that doth perteine to life euerlasting hée doth altogether exclude him from the number of the chosen I doe not saith he speake of you all I know whom I haue chosen I. Veron ¶ Looke Iudas Calling Election Predestination Of the choosing of Ministers Looke Ministers CHRISOLITE The nature of this stone and what it betokeneth The seauenth a Chrisolite ¶ This stone glittereth like gold and casteth out burning sparkes Wherby are ment those that vnderstand the diuine Scriptures both in word worke doe vtter that vnto others which they themselues vnderstand Marl. fol. 300. ¶ The seauenth foundation is of a Chrisolite or Turcas which shineth as golde and séemeth as it shoulde send foorth sparkes vnder this are they comprehended which hauing the wisdome of the spirit inflameth other with it prouoking them thereby to the loue of God and their neighbour This did Moses Esau Barnabas and Paule in whom the glorie of the Lord appeared plenteouslie Bale CHRISOTRACE The description of this stone and what it betokeneth THe 〈…〉 a Chrisoprade ¶ This is of a greene colour intermedled with golde and it betokeneth such as resembleth the freshnesse of the euerlasting countrie by charitable intercommuning one with an other Mirl vpon the Apoc. fol. 300. ¶ The tenth was a Chrisoprace whose condition is to shine like golde and yet he is greene in sight Such are they which hauing godlie wisdome vttereth it according to the talent giuen them of the Lord thereby renuing the dull spirits of other vnto heauenlie things Among this sort maie 〈…〉 be numbred which sawe manie wonderfull visions And so maie Simeon and Anna in the Gospell Bale CHRIST How Christ was first promised to Adam WHen the first man Adam through the craft and subtiltie of the Serpent whom the diuell had set for his minister to deceiue him had lost the felicitie of Paradise and made himselfe and all his posteritie for euer subiect to death and all other calamities and nuseries of this world where afore it was in his power alwaies to haue liued Then almightie God for the saluation of mankinde promised that of the séed of the woman Christ should come and destroie the power of Satan and deliuer vs frée from sinne and death Lanquet How Christ grew in age and wisdome Christ as touching his Godhead did not grow in age wisdome and fauour but in respect of his manhood in that he was verie man whose example would God we could follow that as we grow in yeares so we might grow in wisdome and fauour with God and men Hemming How Christ is called Dauids sonne If Dauid call him Lord how is he then his sonne ¶ Christ in that he is a verie naturall man is Dauids sonne but in that he is a true and a naturall God equall with the Father he is also his Lord. Sir I. Cheeke How Christ had moneie Looke Moneie Whie Christ became man As through a naturall man we were banished out of Paradise made the children of dampnation so it pleased the almightie trinitie neither by an Angell nor Archangell but by a naturall man to restore vs againe and made vs heires of saluation as Paule witnesseth By a man came death and by a man commeth the resurrection of the dead for as by Adam all die euen so by Christ all be made aliue R. Hutchynson Whie Christ fasted Like as it pleased God to giue power vnto Moses xl daies twice in the mountaine not for the auoiding of temptation but for to set foorth the glorious lawe and will of the Father then to be published And Elias béeing sent to anoint a king ouer Siria a king and a Prophet ouer Israel by whom both these kingdomes should be cleane altered and chaunged did fast fortie daies from all maner meates for the declaring of the power of God in his works So did it please Christ of his owne power to fast fortie daies that the Iewes shoulde haue none occasion to thinke him inferiour to those tw◠their great Prophets in the publishing of his Gospell and gladde tidings vnto the world and his renuing of all things not to the
maketh these ten strings the ten Commaundements and when he had spoken somewhat of one of them at last he commeth to the Sabboth daie I saie not saith he to liue delicatelie as the Iewes were wont For it is better to digge all the whole daie then to daunce on the Sabboth daie Pe. Mar. vpon Iudic. fo 287. Chrisostome in his 56. Homelie vpon Genesis when he entreateth of the mariages of Iacob Ye haue heard saith he of mariages but not of daunces which he there calleth diuelish and he hath manie things in the same place on our side And among other he writeth The Bridegroome and the Bride are corrupted by dauncing and the whole Familie is defiled Againe in the 48. Homelie Thou séest saith he mariages but thou seest no daunces for at that time they were not so lasciuious as they be now a daies And he hath manie things of the 14. chapter of Mathew where he spake vnto the people of the dauncing of the Daughter of Herodias amongst other things he saith At this daie Christians do deliuer to destruction not halfe their Kingdome not another mans head but euen their owne soules And he addeth that whereas is wanton dauncing there the Diuell daunceth together with them c. Pet. Mar. vpon Iudic. fol. 287. Dauncing taken in good part Thou hast turned my mourning into dauncing ¶ By the word Dauncing there is not meant euerie manner wantonnes or Ruffianlie leaping and frisking but a sober and holie vtteraunce of gladnesse such as the holie Scripture maketh mention of when Dauid conuaied the Arke of Couenaunt into his place Caluine What the Ethnikes opinion was of Dauncing Aemilius Probus in â—he life of Epaâ—â—â— ondas saith that 〈…〉 sing and to daunce was not verie honourable among the Romanes when the Grecians had it in great estimation Salustâ— in Cantilinario writeth that Sempronia a certaine lasciuious and vnchast woman was taught to sing and daunce more elegantlie then became an honest matrone and there he calleth these two things the instruments of lecheâ—id Cicero in his booke of Offices writeth that an honest and good man will not daunce in the market place although he might by that meanes come to great possessions And in his Oration which he made after his returne into the Senate he calleth Aulus Oabâ—â—us his enimie in reproth Sa 〈…〉 or Cal 〈…〉 strâ—â—us that is The fine Dauncer It was obiected to Lucius Aurona for a fault because he had daunced in Asiaâ— The same thing also was obiected vnto yâ— king Deiotarus Cicero aunswereth for Murena No man daunceth being sober vnlesse peraduenture he be mad neither in the wildernesse neither yet at a moderate honest banket The same Cicero in Philippiâ—â—s vpbraideth vnto Autonie among otherâ— his vices Dauncing Pet. Mar. vpon Iudic. fol. 287. DEACONS What the Deacons office was THe Deacons receiued the dailie offerings of the faithfull the yearelie reuenewe 〈…〉 of the Church to bestow them vpon true vses that is to saie to distribute them to feede partlie the ministers and partlie the poore but by the appointment of the Bishop to whom also they yearelie rendred accompts of their distribution Caluine in his inst 4. b. cha 4. sect 5. Of the election of Deacons Ideo hoc non permiserunt sort c. The Apostles saith Chrisostome did not commit the election of Deacons to lottes neither they being moued with the spirit did choose them though they might haue so done for to appoint the number to ordeine them to such an vse they challenged as due vnto themselues And yet do they permit yâ— election of them to the people lest they shuld be thought to be partial or to do any thing for sauor D. W. How Deacons maie preach and baptise In the beginning of the 8. Chapter of the Acts Saint Luke declareth that all the Apostles did still remaine at Hierusalem wherefore it could not be Philip the Apostle which was now at Hierusalem but it must néedes be Philip the Deacon that was dispearsed with the rest came to Samaria where he now preached and baptised And of this iudgment is Caluine whose words vpon the place and Chapter be these S. Luke had before declared that the Apostles did not step from Hierusalem it is probable that one of the 7. Deacons whose daughters did prophecie is héere mentioned c. D. W. Although saith Gualter it was the office of Deacons to take charge of the common treasures of the Church and of the poore yet was it héerewith permitted vnto them to take the office of preaching if at anie time necessitie required as we haue hetherto seene in the example of Stephen And peraduenture there was not so great neede of Deacons at Hierusalem when the Church was through persecution dispearsed and therefore they which before wer stewards of the Church goods did giue themselues whollie to the ministerie of the word Tertulian in his booke de Baptismo hath these words Baptizâ—â—di c. The high Priest which is the Bishopâ— hath authoritie to baptise so haue the Ministers and Deacons but not without the authoritie of the Bishop for the honor of the Church Hierom aduersus Luciferianos saith thus I doe not denie but that it is the custome of the Church that the Bishop shuld gae to laie his hands by the inuocation of the holie spirit which a â—arre off in little Cities by Ministers and Deacons wer baptised And a little after he saith Neither yâ— Minister nor deacon haue authoritie to baptise without yâ— coÌ„mandement of yâ— Bishop Beza saith that Deacons did oftentimes supplie the office of Past ours in the administration of the Sacraments and celebrating of marriage and to prâ—â—e this he noteth 1. Cor. 14. 1â— Iohn 4. 2. D. W. fol. 588. DEAD To be Dead to the Lawe what it is EUen so ye my bretheren are dead concerning the Lawe ¶ To be dead concerning the Law is to be made free from the Lawe and from the burden therof and to receiue the spirit by which we maie doe after the Lawe and the same is to be deliuered from the Lawe of death Tindale ¶ Are dead concerning the Lawe by the bodie of Christ. ¶ Because the bodie of Christ is made an offering and a Sacrifice for our sinnes wherby God is pleased and his wrath appeased and for Christs sake the holie Ghost is giuen to all beléeuers whereby the power of sinne is in vs dailie weakened we are counted dead to the Lawe for that the Lawe hath no damnation ouer vs. The Bible note The Dead shall heare how it is vnderstood The Dead shall heare the voice of the Sonne of God ¶ Héere he speaketh of the resurrection of iustification whereby the wicked ariseth from his wickednesse and whereby the sinner is brought from the death of his sinnes into the life of righteousnesse and speciallie of the calling of the Gentiles which was done after the comming of the holie Ghost For
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
of Saints namely buriall not papistical canoniâ—ation or false worshipping which hath bene vsed with great abuse Marl. vpon Math. fol. 313. How Iohn is thought to worke miracles after his death He is risen from death and therefore are miracles wrought by him ¶ It is an Heathenish beliefe to thinke that men can do greater things after their death then in their life time and héereof did spring the vaine worshipping of dead folkes Sir I. Cheeke ¶ He spake after the common errour for they thought that the soules of them that were departed entered into another bodie Geneua Wherefore Iohn was called Helias Iohn Baptist was called Helias because he came in the spirit and power of Helias most sharply rebuking sin That so men knowing their owne sinfull nature and the damnation yâ— hung ouer them should the more gladly embrace Christ the sauiour redéemer of the world Sir I. Cheeke Wherefore Iohn Baptist did no miracles Iohn did no miracles ¶ God would haue no miracles done by Iohn least the people should haue attributed too much vnto him And therefore he would haue him onely to teach to testifie For as the bodie of Moses his sepulchre are hid vnto this present day and that by the iust prouidence of God least that superstitious flesh in visiting the body of Moses should commit Idolatrie euen so for iust cause Iohn than whome other wise there arose not a greater among womens children wrought no miracles For if so be the gift of miracles had bene ioyned to his doctrine and holinesse of lyfe the people could scarce haue ben driuen srom beléeuing him to be Christ c. Marl. vpon Iohn fol. 394. Of Iohns Baptime The Baptime of Iohn whence was it c. ¶ Héere the Baptime of Iohn is taken for that heauenlye doctrine which he taught For as water doth wash awaye the filthinesse of the bodie so doth true doctrine make the soule cleane deliuering it from superstition and erronious doctrine Sir I. Cheeke Unto what then were ye baptised and they said vnto Iohns Baptime ¶ By this place Iohns Baptime signifieth Iohns doctrine which therefore is so called for that he sealed his doctrine with the seale of Baptime in them that beléeued The Bible note Meaning what doctrine they did professe by their Baptime for to be baptised in Iohns Baptime signifieth to professe the doctrine which he taught and sealed with the signe of Baptime to bée baptised in the name of the Father c. is to be dedicate and consecrate vnto him To be baptised in the death of Christ or for the dead or into one bodye vnto remission of sins is that sinne by Christes death may be abolished and die in vs and that we maye growe in Christ. Math. 3. 11. Mar. 1. 8. Luke 3. 16. Ihon. 1. 27. Act. 1. 5. and 2. 2. 11. 16. Geneua Baptime in this place is taken for the doctrine and not for the lauer of water For the baptime of Christ and the baptime of Iohn which is done in the water is all one els Christ who was baptised by Iohn ought to haue bene baptised againe Héere then we doe gather that these folkes not twice baptised with the water of Baptime but were twice instruccted and at length after perfect instruction they were baptised with water in the name of Christ. Sir I. Cheeke Of the difference betweene Iohns Baptime and the Apostles The difference betwéene the Baptime of Iohn and the Apostles was onelye this that Iohn baptised them to beléeue in Christ that was for to come and the Apostles baptised them to beléeue in Christ which was come alreadie and had suffered for the remission of sinnes of as manie as beléeued in him Tindale IOHN THE EVANGELIST Of this Iohns life written by Saint Hierome IOhn the Apostle whome Iesus loued right well béeing the sonne of Zebedeus and Iames the Apostles brother whome after the Lordes death Herode had beheaded wrote his Gospell last of all the rest being desired there to by the Bishops of Asia both against Cerinthus and diuerse other heretiks But principally against the Ebeonites which euen then arose which Ebeonites auouch that Christ was not before Marieâ— by reason whereof he was enforced to shew of his diuine natiuitie They say that beside this there was an other cause of his writing because that when he had read the volumes of Mathew Marke Luke he well allowed the text of the storie and affirmed that they had said truth but had onely made their storie of one yeares act in the which after the imprisonment of Iohn Christ suffered Wherefore omitting that yeares actes which were sufficientlye entreated of all thrée he sheweth such thinges as were done before Iohn was imprisoned which thing maye euidently appeare to such as shall diligentlye read the volumes of the foure Gospels the which thing also doth take awaie the disagreeing that séemeth to be betweene Iohn the rest He wrote beside the premises one Epistle which beginneth thus That which was from the beginning which we haue heard which we haue seene with our eyes c. The other two which beginne The elder to the well beloued Ladie and her children c. And the elder to the best deloued Caius whom I loue in the truth c. are affirmed to haue bene written of Iohn the Priest whose seuerall tombe is at this day to be seene at Ephesus many suppose that there are two memorials of this same Iohn the Euangelist of which matter we wil entreate after we shal by order come to yâ— lyfe of Papias his scholer In the 14. yeare â—hen at what time Domicianus after Nero stirred vp the second persecution Iohn being banished into the I le of Pathmos wrote yâ— reuelation which is intituled the Apocalips which Iustin the martir and Ireneus doe make Commentaries vpon But after Domician was slaine and all his acts reuoked by the Senate because of his ouermuch crueltie he returned to Ephesus in the time of Prince Neruai and continued there vntil the time of the Emperour Traiane he instituted and gouerned all the Churches of Asia and ther continued till he was impotent for age He died the thréescore and eight yeare after the passion of the Lord Iesus And was buried a little beside the same Citie Eras. in his Paraphras A noâ—able historie of this Iohn When Iohn was returned to Ephesus fr 〈…〉 the I le of Pathmos he was desired for matters of religion to resort to yâ— places borâ—â—ring néere vnto him And comming to a certeine place he sawe a goodly young man both of bodie and countenaunce on whom he east such a fauourâ— that he committed him to the Bishoppe there charging the Bishoppe most earnestly and that two seuerall times to sée him diligently instructed in the doctrine and faith of Christ. And so Iohn returning againe to Ephesus the Bishop toke the young man and brought him home and diligently instructed him in the waies of Christ and
teach thée wit learne thée to tame thy body subdue it cast a low foundation that in time thou maist the better resist the assaults of the Diuell the world and the flesh This doth Frith teach of Repentance let the world take it as they will but Christs Shéepe doe heare his voice I. Frith fol. 74. REPROBATION A definition of this word Reprobation REprobation is the most wise purpose of God whereby hée hath before all eternitie constantly decréed without any iniustice not to haue mercie of those whom he hath not loued but hath ouerhipped that by their iust condemnation he might declare his wrath towards sinners and also his glory Pet. Mar. vpon the Rom. fol. 293. How the iust cause of reprobation is hid vnto vs. We say not that Gods ordinaunce is the cause of reprobation but we affirme that the iust causes of reprobation are hid in the eternall counsell of God known to his godly wisdome alone but the causes of sin of death damnation are euident manifestly declared to vs in the scriptures to wit mans frâ—e-wil consenting to the deceiueable perswasion of the diuell wilful â—inne and voluntary rebellion by which entred death into this world the contempt of graces and Gods mercies offered with the heaping vp of sinne vpon sinne till damnation iustly came The causes I say of sinne death and damnation are plainly noted vnto vs in Gods holy Scriptures But why it pleased God to shewe mercie to some and denie the same to others because the iudgments of God are a deuouring depth we enter not in reasoning with him but with all humilitie render thanks to his Maiestie for the grace and mercie which we doubt not but of his frée grace we haue receiued in Christ Iesu our onely head Knox. RESERVING OF BREAD ¶ Looke Bread REST. How rest is heere vnderstood IF they shall enter into my rest ¶ God by his rest after the creation of his workes signified the spirituall rest of the faithfull yet he sware to giue rest in Canaan which was but a figure of the heauenlye rest and dured but for a time Geneua How rest is taken heere for the lande of Canaan They shall not enter into my rest ¶ That is into the lande of Canaan where he promised them rest Geneua How rest is sometime taken for doctrine This is the rest giue rest to him that is weary ¶ This is the doctrine wherevpon ye ought to staye and rest Shewe to them that are wearie and haue neede of rest what is the true rest Geneua RESVRRECTION How that we all doe rise by Christ. I Am the resurrection and the life ¶ That is I am the Author of resurrection and life For those that beleeue in me will I raise vp at the last day vnto life euerlasting those that are dead shall lyue by me because they beléeued in me Tindale ¶ Christ restoreth vs from death to giue vs euerlasting life Geneua The meaning of this place following Since they are the children of the resurrection ¶ That is men pertakers of the resurrection For as we say truly yâ— they shall lyue indéede which shall enioye euerlasting blisse so doe they rise indéede that rise to lyfe though this word resurâ—â—ction be taken generally it betokeneth also to the wicked which shal rise to condemnation which is not properly life but death Beza ¶ For although the wicked rise againe yet that life is but death and an eternall destruction Geneua Infallible tokens of Christs resurrection By many infallible tokens c. He calleth these infallible tokens which were otherwise termed necessary now in that Christ spake and walked and eate and was felte of manye these are sure signes and tokens that he truely rose againe Beza What the first resurrection is This is the first Resurrection ¶ Which is to receiue Iesus Christ in true faith and to rise from sinne in newnesse of lyfe Geneua Of two resurrections Ther be two sorts of resurrections expressed in Gods word of which it is written Likewise as Christ was raised vp from death by the glory of the father euen so we also should walke in a new life This new life is the resurrection from sin Christs raising is the other resurrection that is of the bodye which began in Christ the first fruits of the dead for Paule saith He that raised vp Christ from death shall quicken our mortall bodyes and in another place It shall rise a spirituall bodye Roger Hutchynson REVVARD How reward is deserued HE shall not loose his reward ¶ That is whatsoeuer thou workest at the commaundement of God thou shalt haue the same rewarde therefore that appertaineth to a faithfull worker which is life euerlasting not that it is due to thy work but to thy faith out of the which thy worke proceedeth for wée receiue that promise by faith and not by workes Tindale Shall reward thée openly ¶ We ought not to thinke because that Christ maketh héere mention of a reward that we do merit or deserue any thing but rather we ought to acknowledge that God of his méere mercie rewardeth in vs his owne giftes for what hath he that giueth almes that he hath not receiued He then that giueth any manner thing to a poore man giueth not of his owne but of those goods that he hath receiued of God Sir I. Cheek Or els ye shall haue no reward of your father which is in Heauen ¶ This word Reward is alwaies taken in the Scriptures for a frée recompence and therefore the schoolemen doe fondly set it to be aunswerable to a deseruing which they call merite Concerning this word Merces Reward there hath bene much strife The occasion of the Contention hath bene this Forasmuch as that thing which euery man shal receiue of God according to the measure of his good workes and godlinesse of this lyfe Christ doth call it Merces multa copiosa Therefore some haue gone about to proue that we by our good works otherwise called merites doe deserue Heauen and then if that be true as Saint Paule saith Christ died but in vaine For and if the benefite of iustification come by workes then no gramercie for the grace of God for the merites of Christ. To solute therefore this cauillation learned men doe grâ—unt that the quyethesse of conscience good name and good fame in this lyfe and lyfe euerlasting after this lyfe is called Merces not for because that our merites or good déeds in this life be able to deserue the ioyes of heauen For as Paule saith Non sunt condigne passionis c. Nor againe it is not called Merces because that the merits and good workes that we doe are but Gods giftes Qui operatur in nobis velle perficere but our receipt is called Merces reward albeit most meruailously surmouÌ„teth all our deseruings be they neuer so great To this ende and purpose to prouoke vs
gathering of waters by the name of Sea according to this saieng and the gathering togethers of waters he called Seas Ge. 1. 10. And the vessell wherein the Priests washed theÌ„selues wheÌ„ they went about the holy ministrations was called the braseÌ„ sea 3. Re. 7. 23. In this place the word sea is taken for a coÌ„pany of much people whom the spirit of God enlighteneth therfore they be cléere as glasse like vnto Christall that is to saye they be deliuered from darknesse and rustinesse and soule spottes by Christ Iesus reigning in the Church c. In the. 7. chapter the word sea of some is taken for rich merchant men which traficke vpon the Seas And in the. 16. chapter verse 3. the restlesse Sea séemeth to betoken the chiefe estates of the world or the confusion or chaungeablenesse of the world or els those people that dwell farre of in out Iles. Marl. to 73. ¶ The world is compared to a Sea because of the chaunge and vnstablenesse Geneua And I saw as it were a glassie sea mingled with fire ¶ The Sea of glasse mixed with fire signifieth the wickednesse of the world and all wicked enimies and aduersaries of the truth and doctrine of the Gospell Sir I. Cheeke ¶ The glassie Sea signifieth this brittle and inconstant world mixt with fire that is troubles and afflictions but the Saints of God ouercommeth them all and sing diuine songs to God by whose power they get the victory Geneua What Iob meaneth by these two words Sea and Whale Am I a Sea or a Whale fish that thou kéepest me so in prison ¶ Am I a Sea or a Whale saith Iob that thou shouldest set as it were such barres against me and that I should be faine to haue so great lets to stop me Iob protesteth héere before God that there was no néede why he should be stopped with so great violence And why so I am not lyke a Sea saith he which hath néede of rampires and lets If a Sea haue broken ouer his bankes a thousand or two thousand men must be sent against it there must be bringing of timber of earth and of stones to make vp so great a breach Also a Whale will not suffer himselfe to be caught without great adoe but great force must be vsed to holde so strong and mightie a beast But Iob saith I am no Sea nor Whale how is it then that GOD procéedeth with so great violence against me Héereby he meaneth that the miserie which he endureth is ouer great and that God hath no néed to punish him so And héerein he sheweth that he had no such stay in himselfe as he ought to haue had Cal. vpon Iob. fol. 99. SEBELLIVS Of his hereticall opinions THis man denied Christ to be the sonne of God and sayde that he was not the first begotten before all creatures Hée denied also the vnderstanding of the holy ghost He leaned much to the opinion of Noetus as touching the thrée persons And denied that there was a Trinitie Epiph. heraes 62. August li. de heraes SECOND Of the second time of punishing that Nahum speaketh of WHat doe ye think against the Lord He will make an end neither shal tribulation rise vp the second time ¶ Which words some of the Hebrues as Hierome telleth interpret of the Assirians who when they had the first time gotten the victory against the kingdome of yâ— ten tribes thought in like manner to preuaile against the kingdome of Iuda but yâ— it should so come to passe the Prophet denieth saith That after the first tribulation the second should not follow This exposition may indéed be borne withall But there is an other which is more plaine namely to say that these things are spokeÌ„ against Sennacherib which besieged Hierusalem vnto whom God threatened a full and through ouerthrow I will saith he so blot thee out that I shal not néed to rise vp the second time against thee one plague shal be sufficient thou shalt be so vehemently afflicted with it Pet. Mar. vpon the Rom. ¶ Hee sheweth that the enterprises of the Assirians against Iuda and the Church were against God and therfore he wold so destroy them at once that he should not néede to returne the second time Geneua What is meant by the second death He that ouercommeth shall not be hurt of the second death ¶ He that so constantly perseuereth in the truth of God yâ— neither flattering perswasioÌ„ worldly promotion nor cruel tormeÌ„t can plucke his minde from it shall neuer take harme of the second death For the death of them which truly beleeueth is precious in the sight of the Lord their God neither shall sinne be imputed to him that hath fayth nor yet dampnation to them that are in Christ. Bale ¶ The first death is the naturall death of the bodye the second death is the eternall death from the which are all free that beléeue in Iesus Christ. Iohn 5. 24. Geneua SECRETNESSE How secrets ought not to be disclosed ALexander the conquerour reading a letter that came from his mother conteining matter of weight tooke Exhestion his friend to him to read the same with him And after he had read it pulled out his signet and set it to Exhestions mouth giuing to vnderstand thereby that he which knoweth a seceret ought to keepe his mouth close The Romane Fuluius opened a greate secret that Augustus had told him vnto his wife who béeing rebuked of the Emperour sell in dispaire And first rebuked his wife who made him this aunswere You blame me quoth she without a cause for sithens ye haue liued with me so long ye ought perdie to haue knowne my lightnesse long or this time and knowing of it ye should not haue credited me therwith therefore the fault how great so euer it be is your own but yet will I take the punishment vpon me first therewithall slew her selfe incontinent her husband did the like after When one asked Metellus a Romane Captaine what hée would doe touching such an enterprise in warre he aunswered him on this wise If I knew that this shirt which I haue vppon my backe were wiâ—ting what I will doe I would burne it incontinent When one asked Aristotle what thing he thought hardest he aunswered Secrets SECT What is meant by this word Sect. WHich was the sect of the Saduces ¶ The word which is vsed héere is heresie which signifieth a choise and so is taken for a right forme of learning or faction or studye and course of lyfe which the Latines call a Sect. At the first this word was indifferently vsed but at length it came to be taken onely in euil part wher vpon came the name of heretik which is takeÌ„ for one that goeth astray from sound wholsome doctrine after such sort yâ— hée setteth light by the iudgement of God and his Church and continueth in his opinion and breaketh the peace of the Church Beza
reproued of all men then fornication it selfe False Prophets false Apostles and false Priests sprang vp which vnder a counterfait religion deceiued the people the most part of them vnder the honest name of chastitie commit whooredome adultery incest commonly and without punishment The Bishops Priests of this time how do they endeuour to kéepe either in heart or in hody the holynesse of chastitie without which no man shall sée God They are giuen ouer into a reprobate minde and doe those things that are not conuenient for it were shame to vtter what these Bishops do in secret Againe he saith absteining from the remedy of marriage afterward they flow ouer into all kinde of wickednesse Againe such notorious filthynesse of lecherie there is in manye partes of the world not onely in the inferiour Clarkes but also in Priests yea in the greatest Prelates which thing is horrible to be heard Bar. de conuers ad cleri chap. 19. in ope triperti li. 3. cha 7. Huldericus the Bishop of Augusta in Germany wrote sharply against Pope Nicholas in this wise I haue founde thy decrées touching the single lyfe of Priests to be voyde of discreation thou séest that many followers of thy counsell willing vnder a feined colour of continēt life rather to please man then God commit hainous actes in the end he concludeth thus by such discipline of discretion as you know best roote this Pharesaicall doctrine out of Gods folde I beléeue it were a good lawe and for the wealth and safety of soules that such as cannot liue chast may contract matrimonie For we learne by experience that of the law of continence or single lyfe the contrarie effect hath followed for as much as now a daies they liue not spiritually nor be cleane chast but with their great sinnes are defiled with vnlawfull copulation whereas with their owne wiues they should liue chastly Therefore the Church ought to doe as the skilfull Phisition vseth to doe who if he sée by experience that his medicine hurteth rather then doth good taketh it cleane away And would to God the same waye were taken with all positiue constitutions SINNE The definition of sinne SAint Augustine in his 2. booke De consensu Euangelistarum saith Sinne is the transgression of the law Ad simpliciatum li. 1. Sin is an inordinatenesse or peruersenesse of man that is a turning from the more excellent creator a turning to the inferiour creatures De fide contra Manichaeus cap. 8. he saith What is it else to sinne but to erre in the precepts of truth or in the truth it selfe Again Contra Faustū Manicheū li. 22. ca. 27. Sin is a déed a word or a wish against the law of God The same Augustine De duobus animabus contra Manichaeus ca. 11 saith Sin is a will to reteine or obteine the which iustice forbiddeth is not frée to absteine And in Retract li. 1. cap. 5. he saith That will is a motion of the minde with copulation either not to loose or else to obteine some one thing or other All which definitions as I do not vtterly reiect saith Bullinger so do I wish this to be considered thought of with the rest Sin is the naturall corruption of mankind the action which ariseth of it contrary to the law of God whose wrath that is both death sundry punishments it bringeth vpon vs. Bullinger fo 478. What sinne is Sin in the scripture is not called the outward work only committed by the body but all the whole busines whatsoeuer acompanieth moueth or stirreth vnto the outward déede and that whence the works spring as vnbeleefe pronenesse readinesse vnto the déede in the ground of the heart with all his powers affections and appetites wherwith we can but sin So that we say the a man thē sinneth when he is carried away headlong into sinne altogether as much as he is of that poison inclination corrupt nature wherein he was conceiued and borne for there is none outward sinne committed except a man be carried away altogether with life soule heart body lust minde therevnto The Scripture looketh singularly vnto the hart vnto the race originall fountaine of all sin which is vnbeléefe in the bottome of the heart for as faith onely iustifieth and bringeth the spirit and lust vnto outward good works euen so vnbeleefe onely damneth kéepeth out the spirit prouoketh the flesh stirreth vp lust vnto euil outward works as it fortuned to Adam Eue in Paradise Ge. 3. For this cause Christ calleth sin vnbeléefe and that notably in the. 16. of Iohn The spirit saith hée shall rebuke the world of sinne because they beléeue not in me Wherefore then before all good workes there must néeds hée fayth in the heart whence they spring And before all bad déeds and bad fruits there must néedes be vnbeléefe in y◠heart as in the roote fountaine pith and strength of all sinne which vnbeléefe is called the head of the Serpent and of the olde dragon which the womans seede Christ must tread vnder foote as it was promised to Adam Tindale in his Pro. to the Rom. How euery sinne is mortall That euery sinne is mortall in that it is sinne is euident by the words of God himselfe who can best iudge in this matter In the. 18. of Ezechiel verse 4. saieng thus The soule that sinneth shall dye héere is no exception or difference made of sinne but any sinne in that it is sinne is deadly as Saint Paule sayth Rom 6. 23. For the reward of sinne is death Héere also you see that Saint Paule maketh no difference of sinne but that Mors death is the reward of sinne generally without exception And Saint Iohn sayth Euerie one that committeth sinne the same also committeth iniquitie and sinne is iniquitie Heere also you see that Saint Iohn sayth making no difference of sinne that sinne in that it is sinne it is iniquitie without exception Christ sayth that out of the heart procéedeth euill thoughts murthers adulteryes c. And againe hée sayth That whosoeuer beholdeth an other mans wife to lust after her hath already committed adulterye with her in his heart And Saint Iohn following his maister lyke a good scholler saith thus Omnis qui odit c. Whosoeuer hateth his brother is a murtherer So it is euident by the sacred Scriptures that all sinnes without exception are mortall and deadly I. Gough The Doctours saieng in this matter There were also before Christ worthy men both Prophets and Priests but yet conceiued and borne in sin Neither were they frée from originall and actuall sinne And there was found in them all either ignoraunce or insufficiencie in which they going astray haue sinned and haue néeded the mercye of God By the which béeing taught and instructed haue giuen thanks to God haue cōfessed themselues to haue lacked much of the full measure of
By what meanes the plough goeth awry 832. Polichronicon What Polichronicon is 833. Poligamy What Poligamy is eod Poore How the place is vnderstood eo What the complaint of the poore is 834. How the poore in spirit are blessed eod How the poore receiueth vs into euerlasting tabernacles eod Pope Reasons of the Papists answered 835. Mo of the Papists fond reasons 838. How the Popes doctors proue him the head 839. Of the Popes triple crowne eod How the Pope blasphemeth God 840. How the Pope is an Idoll eod In what respect yâ— Papists may be called catholiks 841. What the Pope saith of himselfe eod What his owne lawe saith 842. How the Pope hath power ouer Angels eod How he is the diuels viceregent Antichrist eod Power None hath power to forgiue sins but God eod How all power is in and of God and not in man 843. How yâ— higher powers are to be obeied eo What absolute power is 844. Praier What praier is eod The meaning of the place 847. How prayer for the dead auaileth not 848. Praier in a strange tongue profiteth not 851. Of common praier eod Of praier and fasting 852. How praier ought to be made eod What modestie ought to be vsed in praier eod To pray continually how it is vnderstood 853. What the praiers of Saints in the Apo. meaneth 855. The meaning of the place 856. A praier for the king or chiefe gouernour eod What priuate praier is 857. Of publike praier eod Preachers What doctrine they ought to teach eod That we must not presume of inspiration without preaching eod How they ought not to yeld to the wicked 858. What weapons they must vse eod What preachers may flie c. eod Of generall preaching eod Predestination What Predestination is eod How is was the first worke that God made 861. No reason can be giuen why God doth predestinate more one c. 862. Of Gods mercy in predestination 864. Places out of S. Austen for predestination eod Obiections answered 865. Prescience what the prescience of God is 867. Pricke of the flesh The meaning of Paule therein 868. Priest What a Priest doth signifie eod Of the Priests deceiuing of the people 869. How his office ought not to be despised for his c. eod How all men be Priests 870. How to know â— true Priest 871. How they are forbidden to be at yâ— death c. eod How they eate the sinnes of the people 872. Of Priests marriage eod How the Priesthood is translated eod Who made the statute of Priests chastitie eod Princes How they ought to be obeied 873. How they haue to do in matters of rel eo How the place is vnderstood eod Priscillianus Of his damnable heresi eo Priuie contract How it is not lawful 875 Processions How they came vp eod Promise A constant rule of all humaine promises 876. How promises may be broken eod Proper and improper Speaches in Scripture eod Of proper and improper speaches in Christs words 877. Prophesie How wicked men sometime do prophesie eo Prophets What the Prophets were 878. Against false Prophets eod How the people gaue eare rather to the false Prophets eod How a false Prophet is knowne 879. The meaning of the place eod Proselite What a Proselite is eod Protestants How the name came vp eodem Prouidence What the prouidence of God is eod Prouing What the prouing of a mans selfe is 881. Pâ—olomeus Of his hereticall opinions eod Publican What the Publicans were eod Punishment How it doth not satisfie for sinne eo Pure in heart who they be that are so called 883. Purgatory How it is disproued by scripture 883. How it and pardons came ioyntly together 885. How it was not known 400. yeres after Christ. eod How it came from the heathen 886. An Argument of Purgatory eod An obiection aunswered eo How our sinnes are onely purged by Christ. eod Doctor Readmans opinion of Purgatorie eod Purple and linnen eod Putting on of hands 888. Q. QVeene of heauen Who it was they so called 888. Questions S. Paules teaching of questions eod Of good questions 889. Of vaine questions eod Of the foolish questions of schoolmeÌ„ 890 R. RAbbi What the word doth signifie 891 Racha What Racha signifieth eod Rachel The opening of the place 892 Raguel how he and Iethro were not both one person 893. Rahab How she was no harlot eod Of Rahabs lye she made 894. How she confesseth God eo Why she and Ruth are named in the Genealogy eod Rainebow What it sigifieth eo Rauen. how yâ— rauens feedeth Helias 895 How God feedeth the Rauens eod Of the Rauen and Doue sent out of the Arke eod Realitie When by whom it was inuented eo Receiued All that wee haue we receiue of God 896. Reconciliation What it is to be reconciled eod Reede What is signified by the Reed eod How the power of Aegypt is compared to a Reed eod What is meant by the brused Reede eod Reading what profit commeth by reading the Scriptures 897 Regeneration What the word importeth 898. How it is taken in these places eod Raines What they signifie 899. Reioyce Wherefore we should chiefly reioyce 900. Releasment How it and paiment cannot stand together eod Religion Of couples ioyned in contrarie religion eod The diuell is sorrie to see Christs religion flourish 901. Remember How God is said to remember eod Remnant Of the remnaÌ„t that God reserued eo Rent What is meant by renting of clothes eod What is ment by renting of the hart 903 Repentaunce What it is and how it is defined eod How it is attributed to God 904. Of Esaus repentance 905. Of two manner of repentance eod Reprobation How it is defined 906. How the iust cause thereof is hid vnto vs. 907. Reseruing of the bread eo Rest. How rest is vnderstood eo How it is taken for the land of Canaan eod Resurrection How that we all doe rise by Christ. 908. The meaning of the place eod Infallible tokens of Christs resurrection eod What the first resurrection is eod Of two resurrections eod Reward How Reward is defined 909. Riches What the true vse of riches is 910. The rich that trust therein are discommended eod Of the rich mans burieng 911. How the poore and rich are ioyned together eod Riddles Why they were put foorth in feasts eod Righteous Who are righteous 912. How and by whom we are righteous eo How the righteous is allowed to praise God eod The proues thereof 913. Righteousnesse What Righteousnesse is 914. The christian righteousnesse eod Of the righteousnesse which commeth by faith 915. How by Christs righteousnesse wee are iustified eod How righteousnesse is to be vnderstood 916. Of outward and inward righteousnesse eod How we receiue our righteousnesse c. 917. Right hand What is meant by Gods right hand 918. What the right hand here doth signifie 921. Of the right hand of Christ. eod Robbe how it is no theft when God commaundeth it 922. Rocke How Christ was
What kind of figure it is 997 Sennacherib wherfore his sonnes slue him eod Sent. How this place is vnderstood eod Search why God is said to search 998. Commaunded of Christ to search the Scriptures eo Serpent What Serpent doth signifie 999 What it is to sucke yâ— serpents head eod Seruice what the true seruice of God is 1000. How it ought to be ministred in a known tongue eod Obiections aunswered eod Seaâ—e of God What yâ— seat of God is 1001 Sethtani What manner of heretikes they were eod Seauen How it is taken in Scripture eo What the 7. Angells doe signifie 1002. Seauentie interpreters Of their traÌ„st 1003 Seueâ—us Of his hereticall opinions 1004 Shadow eod Shame What shame is eod How and whereof shame came first eod Shape of God What it is to be in the shape of God 1005. Shaue How the woman taken in warre was shauen eod Wherefore Hanon shaued the beards of Dauids ambassadours eo Sheepfolde How there shall be one sheepfolde eod Shepheard The opening of these places eo The propertie of a good shepheard 1006 Of the restoring of good shepheards eo Of the outward gouernement of foolish shepheards eod Of the swoord that should come of the shepheards 1007. Of foure kinde of shepheards eo Shew bread Wherefore it was called so eo Obiections aunswered eod How the Lords death is sheweÌ„d 1008. Shooe What Gods shooe is eod Short life How it is not a generall rule of Gods iudgement eod Sicera What kinde of drinke it was 1009 Sicle What a Sicle is eod Sichem What is meant by the diuiding of Sichem 1010. Siggaion What it is 1012. Signe What a signe is eo How it is not both the signe the thing signified 1013. Silence What is meant by the word silence eod Siloh What Siloh is 1014. The meaning of the place eod Of the soft running waters of Siloh eo How that by Siloh Christ is meant eod Of the towre of Siloh 1015. Siluer What it is to tourne siluer into drosse eod What a siluerling is eod Simon Magus Of his opinions and ende eodem Of Simon Chananeus the Apostle 1016 Simple Who are simple eod Sinagogue What a Sinagogue is 1017. Singing The meaning of the places eod When it was brought into the Church 1018. The iudgment of the learned concerning singing eod When plaine song prickesong and Descant were brought into the Church 1020. Single life What the fruits thereof are among the Priests eod Sinne. The definition of sinne 1022. What sinne is eod How euerie sinne is mortall 1023. The Doctours saiengs in that matter 1024. How God ordeined sinne and yet is not the author thereof 1025. The cause of sinne is not to be layed to God eod How all sinne is both deadly and veniall eod How it is not of Gods creation in man 1026. How it entered into the world eod How Christ is called sinne eo How no man can pardon sin but Christ. 1027. To sinne against the holy Ghost what it is eod Wherfore the holy Ghost will rebuke the world of sinne 1028. Of sinne vnto death how it is declared 1029. How our sinne is made Christs sin 1031. How sinne is forgiuen in Baptime eod Sin offering what was ment therby eo Solde vnder sinne eod Sion What Sion is 1032. What the daughters of Sion signifieth eod Sir How men of countenance may be called Sir eod Sirtes What the Sirtes were eod Sister how Abraham made his wife to say she was his sister 1033. Sit. what it is to sit in the temple of God eod What it is to sit on the right haÌ„d of God eo What it is to sit in the dust eod Why they sat not at the eating of passeouer 1034. Sixe What it is to deliuer out of six c. eo What time of the day the sixt houre was 1035. Sleepe Now sleepe is taken in Scrip eod What Dauid meant by this sleepe 1036. The meaning of the place eod How God is said to sleepe eod Slime What slime is 1037. Smirna What Smirna was eod Snare What the snare signifieth eod The meaning of tâ—e place eod Snow Of the ingendering of snow 1038. Solde What it is to be sold vnder sinne eo Sonne of man what is meant by the sonne of man eod How the sonne is punished for the Fathers fault 1039. Sonne of God How Christ is proued so to be 1040. Of his deliuering vp his kingdome eod How he is equall to his father 1041. Who are the sonnes of God eod How we are borne the sonnes of God 1042. Sophist what a Sophist was and what now 1043. Sorrow Of godly sorrow worldly sorrow eod How Christ ouercame the sorrowes of death 1044. Souldier what the profession of a souldier is eod The meaning of the place eo Soule The diuerse taking of the word 1045. How Christs soule was heauie 1046. Of Christs soule descending into hell eo Wherein the soule of man and beast doe differ eod Of the apparition of soules eod Of soules departed 1048 The meaning of the place eod How Satan hath no part of the soule of the godly 1049. How the soules departed know nothing what c. eod Sound How Caluine vseth this worde Sound 1050. Sowe what it is to sow in the flesh 1051. Spittle How Christ made clay with his spittle eod Spiders web What it is to weaue the Spiders web 1052. Spirit how the word spirit is vnderstood eodem How the spirit of God maketh intercession for vs. eod Who is of the spirit of truth and who is not eod Of yâ— spirit that Christ promised to send 1053. Why the holy Ghost is called the spirit of truth eod Of the spirit of southsaieng eod Of the spirits of the Prophets eod Of the spirits in prison eod How to serue God in spirit 1054. Spirituall who they be that be spiritual eo Of the spirituall house 1055. Of the spirituall eating of Christs body eod Spitting What is meant by spitting in hir face eod Sprinkling What is meant by the sprinkling of bloud 1056. Staffe What it is to goe with a staffe eod What the staffe of Gods mouth signifieth eod What the staffe of bread signifieth eod Stained clothes eod Starre What the starre was that appered to the Magies eod How the moone and starres are vncleâ—â— in Gods sight 1957. Of the seauen starres called Pleiades eo How the good instructors shall shine as starres eod How starres presage nothing eod Steward Of the vniust steward eod Stoikes What they were 1058 What certeine of their opinions were eo Stone Of the stone that Iosua pitched vp eodem Of the stumbling stone and who shall stumble thereat 1059. What stones in this place signifieth eod Of the stone cut out of the mountaine eo Who is the corner stone 1060. Who is the stone full of eyes eod Straite gate What it doth signifie eod Subiection Of Christs subiection to his father eod Sucoth 1061. Superstition What it is and how it is defined eod
Superstition of Angells eod Sunne The meaning of the place eod What it is to regarde the rising of the Sunne eod Supper of the Lord. Wherfore it was ordeined 1062. Why it was called a sacrifice eod The Doctors mindes vpon the supper of the Lord. 1063. How the Lords death is shewed therein 1064. The meaning of the place of Iohn eod Supremacie Proues against it eod Sure How we are sure of our saluation 1065. Surples From whence the wearing thereof came eod Suspention What suspention is eod Swearing Why the Iewes were suffered to sweare 1066. Who sweareth aright eod What swearing is lawfull eod To sweare by the Lord and to the Lord. are two eod All priuate swearing is forbidden 1067 How customable swering is dangero eod The Doctous against swearing eod Lawes made against swearing 1069. How the Pharesies corrupted swering eod Of the concealing of swearing eod Sweating The cause of sweating 1070. Sweete What is ment by sweet odours eo Swine What manner of people is ment by swine eod Swoord To whom it belongeth to punish 1071. What is meant by the two swoords eod T. Table what is ment by the table 1072. The meaning of the place 1073. Tabernacle Wherefore it was ordeined and c. eod Why it was called the Tabernacle of the congregation eod How the Tabernacle was diuided eod Why it was called the tabernacle of witnesse 1074. Of the Tabernacle of Dauid eo Of the feast of Tabernacles eo Tabithae What the word doth meane and signifie eod Tacianus Of his hereticall opinions eod Talent What a Talent is eod Of the talent left to the seruants 1075. Tapers Against the vse of them eo Taught of God How it is vnderstood eo Tell no man How the places bee vnderstood 1076. Temperaunce What it is eod Temples wherefore they are ordeined eod How God dwelleth not in temples made with hands 1077. How long the Temple was a building and c 1078. The meaning of the place eo Of them that trusted in the outward seruice of the temple eod How they are not to be builded to Sa. eo How the Pope doth sit in the temple of God 1079. Temptation What temptation is eo How generally it is not euill 1080. The Israelits rebuked for tēpting the L. eo How God tempteth no man to euill eod Of the Pharesies tēpting of Christ. 1081. How Christ to tempted of the diuel eod God suffereth none to be tempted aboue his strength 1082. Ten. what the number of ten signifieth eo How the ten commaundements are diuided eod What the ten hornes do signifie eod Of the ten virgins 1083 Tents How tents were first inuented eo Of three manner of tents eod Teares whereof teares commeth eod The meaning of these places 1084. Terebint what manner of tree it is eod Tertulianistae What heretiks they wer eo Testament what a testament is eod Tetrarchae What Tetrarchae were 1085 Teudas Of his rebellion eod Thamar Why she is reckoned in the Genealogie eod How she is thought to be Dauids naturall daughter eod Thammuz What this Thāmuz was 1086 Thankeoffering what thanke offering is eo Tharsis What Tharsis is thought to be eo Thebulis What his heresie was 1087. Theft What theft is eod Thema What Thema was eod Theodotus what his heresie was eod Theraphim What this Theraphim was eod Theudas Of his rebellion 1088 Thiatria what Thiatria was eod Thinke How of our selues we cannot thinke well eod How our sinnes shall not be thought vppon 1089. This is my body The interpretation hereof 1090. Thomas How Thomas Didimus is one name 1091. How he was reproued for his vnbeliefe eod Of his death and martirdome eo Thoughts How euery thought is not sinne eod The meaning of the place 1092 Threshing Of two manner of threshings eod What is ment by threshing of the mountaines 1093 Whereto the threshing of Gilead is compared eod Thunder What the cause is that maketh thunder eod Time The meaning of the place 1095. What is meant by time times and halfe a time 1096 Tithes what is vnderstood by tithes eod Of the tithes laide vp for the poore eod To day what the saieng meaneth eod Tongue To speak with tongues what it meaneth eo How the Apostles spake with straunge tongues eod What it is to smite with the tongue 1097 What the tongue of God is eod How the tongue is compard vnto a l◠eo What is meant by the third tongue eod Topas The description of the stone eod Topheth What it is and how it was defiled 1098. How it is taken for hell eod Touch not That is spoken against traditions eod Why Mary was forbiddē to touch Ch. eo Traditions Of the traditions of men 1099. A reason that ouerthroweth them all 1100. Transmutation When it was first inuented 1101. Transubstantiation what it signifieth eod When it was first inuented 1102. Reasons against transubstantiations eo How it hath made the Turks power to increase eod The cause wherfore it is holden defended 1103 Tree The tree falling compared to death eod What the tree of lyfe meaneth 1104 VVinter The meaning of the place eod VVisedome how it signifieth Christ. eod How wisedome is iustified of hir children 1167. VVise men what these wise men are 1168 VVith the holy The meaning of the Prophet heere eo VVitnes how y◠places are to be vnder eo VVoe What woe is 1169 What is ment by the three woes eo VVood. what it is to build on wood 1170 VVolfe how a wolfe is sometimes takē in a good sense eod The meaning of the places eod VVoman of y◠woman araied in purple eo Of womans apparell 1171 How they may not weare mans appa eo Of the woman taken in adulterie 1172. Of a woman taken in warre eod How women are called ministers eo How women ought not to baptise eod What the woman clothed in the Sunne signifieth 1173 Why women are commaunded to keepe silence in the Church eo What is ment by the foolish woman 1174 What is ment by the straunge woman eod The meaning of the place eod VVord of God What the word of God is 1175. How the word was made flesh eo What is ment by the word in this pl. 1176. How the word of God is called the light 1177. How it indureth for euer eod Of the nature and strength thereof eod How it hath sundry names 1178 How the word of God is the key eod How the word of God is plaine eod The more it is troden downe the more it groweth eod How the word and flesh bee not both of one nature 1179. How it ought not onely to be rend but expounded to the people 1180 Workes how workes of the lawe iustifie not eod Of workes done before faith 1182 That worketh not how it is vnderst eo How works are not the cause of felici eo Of workes◠loue and faith 1183. How our good workes are the workes of God eod How we deserue nothing by our good workes eod Of
the effect which he causeth in vs when he proposeth vs saluation by the lawe with an impossible condition who also doth seale our saluation in our hearts by Christs frée adoption that we consider not God now as a rigorous Lord but as a most mercifull father Gal. 4. 5. Geneua Into the Adoption of children ¶ Whereas we were not the naturall children he receiued vs by grace made vs his children Geneua Men do call children adopted those which be not naturall children to them which doe choose accept them for their children but they are it onelie by the loue fauour of him which taketh them for his children giueth them such right as he might giue to his naturall children The like is with vs towards God séeing the of nature we were the children of wrath it doth then follow we be not Gods naturall children but that he maketh vs his children and counteth vs for such by his onelie grace which he sheweth vs because of the loue wherewith he hath loued vs in his welbeloued sonne Iesus Christ without anie of our deserts but whollie the contrarie Viret The same spirit beareth witnesse with our spirit ¶ Whereas the Apostle saith beareth witnesse together he signifieth after a sort that there are two testimonies of this adoption The one is our spirit and the other the spirit of God For it is no small or light signe of this Adoption that we haue a quiet conscience and that we doe beléeue that we are now reconciled vnto God and doe now féele that we are refreshed and recreated with manie other good gifts Although these things are not sufficient for our incredulitie and infirmitie For there is none of vs which hath his conscience so quiet as we ought to haue and which putteth so much confidence in God as we ought to doe Wherefore séeing the testimonie of our spirit is weake infirme God would put to a confirmation of his spirit For he it is which testifieth together with our spirit that we are the sonnes of God Pet. Mar. vpon the Rom. fol. 208. ADORATION ¶ Looke Worship ADVLTERIE What a damnable sinne Adulterie is before God ADulterie is a damnable thing in the sight of God and much mischiefe followeth thereof Dauid to saue his honour was driuen to commit grieuous murther also It is vnright in the sight of God and man that thy childe should be at another mans cost and be another mans heire Neither canst thou nor thy mother haue lightlie a quiet conscience to God or a merie heart as long as it is so Moreouer what greater shame canst thou doe to thy neighbour or what greater displeasure What if it be neuer knowne or come anie child thereof The precioust gift that a man hath in this world of God is the true heart of his wife to abide by him in wealth and woe and to beare all infirmities with him Of that hast thou robbed him for after she hath once coupled her selfe with thée she shall not lightlie loue him anie more so trulie but happelie hate him and procure his death Moreouer thou hast vntaught her to feare God and hast made her to sinne against God For vnto God promised she and not to man onelie For the law of matrimonie is Gods ordinance For it is written Gen. 29. when Pâ—tiphars wife would haue Ioseph to lie with her he answered how could I do this wickednesse sinne against God yea verilie it is impossible to sinne against man except thou sinne against God Finallie read chronicles and stories and sée what hath followed adulterie Tindale fol. 205. God plagued both Pharao and Abimelech with all their housholdes for taking of Abrahams wife from him although they neuer committed anie euill with her The Leuits wife was sore plagued for plaieng the whoore with the Sodomites Dauid for committing of adulterie with Bethsabe the wife of Vrias was sore plagued with pestilence The two Iudges that would haue defiled Susanna were both put to death Herod for kéeping his brother Philips wife was rebukâ—d to Iohn Baptist and afterward as stories saith sore punished of God Adulterie bringeth a man to deffamation beggerie and vtter destruction How the adulterer repenting is forgiuen It is sufficient for the same man that he was rebuked of manie c. ¶ We must beware that we doe not vse too much rigour in the ecclesiasticall discipline For that should be to turne that most comfortable salue wholsome phisicke vnto poison wée ought to excommunicate to this end that the open sinner maie acknowledge his sinne repent And so be reconciled againe and that by times least Satan do get his praie and driue the poore miserable man thus banished from the congregation to vtter dispairing It is said that the Church forgiueth when either it doth comfort them that are troubled in conscience or receiueth the repentaunt into fauour againe Sir I. Cheeke How this adulterer or fornicator was first deliuered to Satan Looke Satan ADVOCATE How there is no mo aduocates betweene God and man but Iesus Christ. In all the whole Bible is not this word Aduocate found but onelie in the first Epistle to Saint Iohn the second Chapter in the which place it is said that Christ is our aduocate to the Father Tindale ¶ Babes if anie man doe sinne we haue an aduocate with the Father Iesus Christ the righteous ¶ Saint Austine vpon the place of Saint Iohn saith Iohn dranke the secrets of hid mysteries out of the Lords brest Hée for all he was such a man saith not you haue an aduocate with the Father but we haue an aduocate He said not you haue me nor you haue Christ but he put in Christ and not himselfe and he said we haue and not you haue He rather put himselfe in the number of sinners to haue Christ his aduocate then put himselfe an aduocate in Christs stéed and be found among the proud damned Brethren we haue Iesus Christ the righteous an aduocate with the Father he is the mercie seate of our sinnes He that hath holden this hath done no heresie he that hath holden this hath done no scisme nor sedition ¶ Christ is our onelie aduocate and attonement for the office of intercession and redemption are ioined together Geneua Looke more in Mediatour AFFLICTION How and by whom our afflictions are measured vnto vs. LIke as when a Phisition giueth his patient such quantitie as he thinketh good the patient must be faine to receiue the drinke in such portion as the Phisition shall haue appointed or like as a Father in cherishing his children cutteth euerie of them their pitaunce giueth them to eate drinke after his owne pleasure euen so must God dispose of vs and haue the authoritie ouer vs to charge vs and to giue vs such portion of miseries as he shall thinke good c. Caluin vpon Iob. fol. 100. The difference betweene the afflictions of the godlie and vngodlie
As manie as I loue I rebuke and chasten ¶ To chastice saith Gasper Megander is to correct one to his behoose And therfore héere is to be noted the difference betwéene the afflictions of the godlie the vngodlie for the godlie are afflictted to their owne profit namelie that they maie be nurtured to patience holde fast in the feare of the Lord according as you maie sée in Iob. 5. 17. lere 31. 18. and. 47. 28. Pro. 3. 11. Heb. 12. 6. But the correction of the vngodlie is called a consuming of them Ieremie 30. 23. 24. and 46. 10. And therefore the chosen doe amend at the Lords chatisement as did Dauid 3. Reg. 12. 13. but the reprobates are hardened the more by Gods scourge as Pharao was Exo. 9. 7. 35. Marlo vpon the Apo. fol. 69. Whie the iust be afflicted There are two principall causes whie God doth yéelde the iust men to be punished of the vngodlie and vniust The one is for their exercise the other for a speciall example For exercise that they maie thereby be trained in faith hope praier and praise of his name Such a matter Paule expressed saieng We will not haue you ignorant brethren of our trouble which betided vs in Asia c. The other is the elect and godlie persons be made examples of faith and patience when they doe with constant faith and sufferaunce beare the struglings of their afflictions in this world and so doe shine as bright as starres in the Church of the faithfull c. Musculus fol. 511. How our afflictions suffered for the truth shall be witnesses against our enimies And this shall turne to you for a testimoniall ¶ This shall be the end of your troubles and afflictions They shall be witnesse both before God and man as well of the trecherous and cruell dealing of your enimies as also of your constancie A notable saieng that the afflictions of the godlie and holie men perteine to the witnesse of the truth Beza ¶ This their sufferance shall both be a great confirmation of the Gospell and also by their constancie the tyrannie of their enimies shall at length be manifest before God and man Chapter 12. 12. Mathew 10. 19. Marke 13. 11. Geneua How afflictions are called light things For our light afflictions which is but for a moment ¶ Afflictions are not called light as though they were light of themselues but because they passe awaie quicklie when as indeede our whole life is of no great continuaunce Beza Light afflictions which is so called in respect of the euerlasting life Geneua How the rest of Christs afflictions are fulfilled And fulfill the rest of Christs afflictions c. ¶ The afflictions of the Church are said to bée Christes afflictions by reason of that fellowshippe and knitting together that the bodie and the head haue the one with the other not that there is anie more néede to haue the Church redéemed but that Christ sheweth his power in the dailie weaknesse of his and that for the comfort of the whole bodie As Christ hath once suffered in himselfe to redéeme his Church to sanctifie it so doth he dailie suffer in his members as partakers of their infirmities and therefore a reuenger of their iniuries Geneua Looke passion AGAINST Who is against Christ and who not WHosoeuer is not against vs is on our side ¶ Hée that doth not withstand the Gospell nor let the preaching of it but rather doth fauour it and willeth it to bée set foorth suffering himselfe to bée taught and rebuked by it though that he doe not followe Christ in all things yet ought wée not to count him for an enimie but much rather for a friend Christ saith in the. 12. Chapter of Mathew He that is not with me is against me but that saieng is nothing contrarie to this where he saith Hée that is not against vs is with vs. For in the twelfe of Mathew he speaketh of open blasphemies and haters of the truth Sir I. Cheeke Although he shew not himselfe to be mine yet in that he beareth reuerence to my name it is inough for vs. Geneua He that is not with mée is against me ¶ Hée declareth to the Pharesies that they were in two sorts his enimies not onelie because they did forsake him but also make open war against him Geneua AGONIE Whie Christ was in such an agonie BUT being in an agonie he praied more earnestlie ¶ This agonie sheweth that Christ stroue much was in great distresse for Christ stroue not onelie with the feare of death as other men vse to doe for so manie martyrs might séeme more constant then Christ but with the fearfull iudgement of his angrie Father which is the fearefullest thing in the world and the matter was for that he tooke the burthen of all our sinnes vpon himselfe Beza ¶ The word signifieth the honour that Christ had receiued not onelie for feare of death but of his Fathers iudgement and wrath against sinne Geneua AGRIPPA For what cause Agrippa was so willing to heare Paule I Would also heare the man my selfe ¶ Agrippa will heare Paule not for to learne the truth whereof he was nothing desirous but that he might heare some new thing beeing in this matter like vnto manie which now a daies goe to sermons not to learne how to amend their liues but to heare newes Sir I. Cheeke Agrippa said vnto Paule somewhat thou perswadest me to be a Christian. ¶ He sawe a little light but it was soone out much like vnto those that hearing a Sermon are for the time well minded but after returne to their olde trade The Bible note ALABASTER What the propertie of Alabaster is SAuing an Alabaster bore ¶ This was a verie fine and delicate boxe being made of Alabaster which was a kinde of glasse verie necessarie to preserue ointment in it was so called of the Grecians and of taking the primatiue A because for the smoothnesse thereof it could not be held Plâ—ie in his 36. booke and viij Chapter maketh mention of the Alabaster stone For when he had spolien in the. 35. Chapter of the Onix stone he goeth forward thus Some men saith he call this the Alabaster stone the which they make holowe to put in ointment bicause it is said to preserue the same verie well These things agrée with that which Homere writeth saieng the little Onir will drawe vnto it a pipe of the Oile Spiknard or Nardus ointment Marl. vpon Mathew fol. 620. ALBANENSES The opinions that these heretiâ—es held THis sect began about the yeare of our Lord. 1120. which held sundrie heresies One was that the soule of man after his death was put into an other bodie An other that Baptisme was of no efficacie The third that there were two Gods one good and an other euill And that of the good God procéeded good thinges and of the euill God euill things The fourth that in hell were
vnderstood by the foure Angels By these foure Angels are vnderstood noisome ministers which go about to hinder both the life doctrine of the gospell the true faith The Angell which ascended from the rising of the Sunne c. is our sauiour Christ which alwaies procureth some to further the Gospel against tyrants Antechrists Sir I. Cheek I sawe foure Angels saith S. Iohn c. These are the hypocrites with their false doctrine The Antechrists with their pestilent degrées traditions The cruel princes with their tyrannous lawes the vngodlie magistrates with their ignorance blindnesse These stand vpon yâ— foure corners of the earth they reigne in the foure quarters of yâ— world with lies in hypocrisie errours in superstition with tyrannie in power crueltie in executing humaine lawes These with-hold â—he â—oure winds of the earth The doctrine of the spirit which God hath sent to bée blowne the world ouer they withstand resist stop vexe euermore persecute least it shold blow vpon yâ— earth which is yâ— gardein of god driuing away froÌ„ thence all filth corruption Bale What is meant by the seauen Angels And I sawe the seauen Angels c. ¶ These seauen Angels bée manie Antechristes and those mightie that do harme to the faithfull hinder yâ— Gospel But Iesus Christ standeth at the Altar with the oblacion of his bodie for yâ— faithfull Sir I. Cheek Who the Angell was And shewed by his Angel ¶ Ther be yâ— think yâ— by this Angell was meant Christ but more rightlie do other vnderstand him to haue ben some one of those heauenlie spirits yâ— are called ministering spirits are sent abroad about seruice for their sake yâ— shall be heires of saluation He. 1. 14. for by this meanes Christ proued to be the Lord of Angels as by whose seruice in yâ— wonderfull administration of his kingdome he both deliuereth the godlie out of the hands of the vngodly and also punisheth the wicked from time to time Beside this we shall sée the Angell more then once refuse the worshippe that Iohn was about to yéeld vnto him in this present booke 19. 10. and. 22. 9. which thing Christ would not haue done inasmuch as he is far more excellent not onelie then man but also then all the Angels Mar. vpon the Apoc. fol. 5. Of the Angell that went downe into the poole where the sicke laie For an Angell went downe at a certeine season into the poole c. ¶ It is vncerteine when or how often the Angell came downe to the water whether once in a yeare or oftner Some thinke that he descended euerie feastiuall daie that then some one sicke person or other was healed Other-some thinke yâ— this was done vpon the daie of Pentecost Notwithstanding this is most certeine that the benefit is to bée ascribed vnto God who in working hath euer vsed the ministerie of Angels of men of Elements For that which the Angell did héere hée did it as a minister of God For it is a worke proper vnto God to cure the sicke But as he hath euer vsed the hand and worke of Angels so he hath committed these partes in charge to the Angels for the which cause the Angels are called powers or vertues not because God resigning his power vnto them sitteth himselfe idle in heauen but because he working mightelie in them mightelie declareth vnto vs his power Therefore they doe verie wickedlie which ascribe anie thing to Angels which is proper to God or which make them such mediatours betwéene God and vs that they obscure the glorie of God when as we ought rather directlie to come vnto Christ that by his conducting aide and commaundement we maie haue the Angels helpers and ministers of our saluation Mar. vpon Iohn fol. 146. ANGER What Anger is by Aristotles definition Anger is nothing els if we maie beléeue Aristotle in his Rhetorikes but a desire of reuengement because of contempt For they which perceiue themselues to be despised and contemned do straight waie thinke how they maie be reuenged and they diligentlie meditate how by some punishment they maie requite the iniurie or despite done vnto them How Anger in some respect is no sinne ANger is no sinne so that the originall thereof and the ende whether it extendeth be vertuous and procéede with charitie Moses was angrie and brake the tables of God in his zealous and godlie passion He put the idolaters to death but the ende was to destroie vice and mainteine vertue So was Dauid so was Saule so was Christ but it sprang of a loue towards God and extended to a vertuous ende the punishment of vice and commendation of vertue Whooper Be angrie and sinne not ¶ Christ was angrie at the blindnesse of the Iewes Mat. 23. and so was Moses at the idolatrie of the Israelites Exo. 32 and at the sedition of Chore Dathan and Abiram Num. 16. neuertheles this anger or wrath was but a verie zeale vnto the law of God as thou maist sée by Phinehes in Nu. 25 and by Mathathias 1. Mac. 2. As for malice vnlawfull wrath it is vtterlie forbidden as it followeth in the same chapter where he saith let not the Sunne goe downe vppon your wrath Tindale I haue bene through angrie for the Lord God of hoasts sake ¶ Anger is not héere taken for such as is betwéene enimies but such as procéedeth of seruent loue as when the Father is angrie with the sonne not bicause he would him euill but sheweth thereby that he loueth him better for in correcting him he prouideth that he fall not into worse Such an anger zeale or iealousie had Phinehes also Nu. 25. What Anger is forbidden Christ prohibiteth anger as the beginning of hatred murther and destruction For he said he that is angrie with his brother is worthie of iudgement for anger and reuengement are seperate one from an other onelie as the roote and the fruit For he that is angrie with anie man if he hurt him not that chaunceth bicause either he cannot or els feareth the punishment of the lawes He that hateth his brother saith Iohn is a murtherer But among those which are counted verie angrie kings aboue other are numbered when they perceiue that they are despised of their subiects Wherefore Homere saith Great is the anger of a kings displeasure Pet. Mar. vpon Iudic. fol. 166. How anger or wrath is in God God is said to be angrie kisse the sonne least the Lord bée angrie when we breake his commaundements despise his threatnings set light by his promise and follow our owne corrupt appetites God is said to be angrie and chaunged but the chaunge is in vs and not in him for he is immutable with whom saith S. Iames is no variablenesse neither is he chaunged The Psalmist saith 101. He chaungeth all things as a vesture but he himselfe is immutable vnchaungeable Lactantius in the booke which he writeth of the anger of
to purge and to bane then the other If they maie be obserued without superstition it maie be suffered So that notwithstanding that such as obserue not these latter rules may both minister and receiue medicines for the heauens were made to serue vs and not to master vs were created for man and not man for them Therefore it is a false superstition to saie good or bad plentie or scarcitie sicknesse or health warre or peace dependeth of the influence of the heauens c Whooper Authorities against the abuse of Astrologie Where are now thy wise men that they maie tell thée or maie knowe what the Lord of hoasts hath determined against Aegipt And yet there was no part of Astrologie but it was there The Prophet doth as it were speake in despite against all them that meddle with it saieng that it is not their office to knowe the things which come to passe as they make profession Caluine Thou art warned in the multitude of thy counsells let now the Astrologers the Stargasers and Pronosticatours stand vp and saue thee from those things that shall come vpon thée beholde they shall be as stubble the fire shall burne them c. ¶ The Chaldeans wer most renowmed in Astrologie that euer were anie so that all they which haue thrust themselues into this curiositie did borrowe their name from them Wherefore we sée how God reproueth and condemneth them and pronounceth plainlie that men cannot learne of the starre the mutation and falls of kingdomes And that he will punish the pride of them which haue thrust themselues in to enterprise it c. Caluine This saith the Lord Learne not the waie of the heathen be not afraide for the signes of heauen though the heathen bée afraide of such ¶ God forbiddeth his people to giue credite or feare the constellations and coiunctions of starres and planets which haue no power of themselues but are gouerned by him and their secrete motions and influences are not knowne to man and therefore there can be no certeine iudgement thereof Deut. 18. 9. Geneua I destroie the tokens of the Southsaiers make them that coniecture fooles turne the wise men backward and make their knowledge foolishnesse ¶ He armeth them against the Sothsaiers of Babilon which would haue borne them in hand that they knew by the Starres that God would not deliuer them and that Babilon should stand Geneua It is not without cause saith Austen that men supposeth that when the Astrologers do meruaâ—lousie in their answeres declare manie truths the same is done by a secrete instinct of wicked spirits whose care is to fasten and confirme in mens mindes these false and hurtfull opinions of starrie destinies and not by anie art or cunning of the noting and beholding of the birth starre for there is no such art at all August of the Citie of God li. 5. Chap. 7. Looke there be no deuiner which doth diuine and foretell things be found among you nor obseruer of daie nor that hath respect to birds nor witch nor coniurer which doth coniure nor anie which doth counsell or aske counsell of familiar spirites nor coniuring the dead for all that so doe are abhomination vnto God Looke more in Starres ASTRONOMIE What Astronomie is THe true Astronomie that can be bidden by by learning is no more but a coniecturall science it is no demonstratiue science no more then Phisicke is And yet both well vsed are verie good But to coulour witchraft sorcerie and familiaritie with the diuell with the name and coulour of Astronomie as some doe is a diuellish and a damnable practise condemned by the word of God in a thousand places would haue man wholie and onelie to trust in Gods promises and in his gouernaunce and so to let the iudiciall Astronomer and palmisters goe like limmes of the diuell which denie Gods prouidence R. Turnar The first inuenter of Astronomie I finde alledged by Berosus that Noe had an other sonne beside Sem borne after the floud who was named Ionithus or Ionichus which was a great Astronomer and was the first that atteined to the whole science of Astronomie and thereby did deuine and shew before what should after happen to the foure principall Monarchies of the world Hée was also schoolemaster to Nemroth who began the building of the towre of Babilon and at that time all the people of the world spake but one tongue Graston in his Chro. fol. 13. AVE MARIA A new Aue Maria of Pope Sextus making IN English thus Haile Marie full of grace the Lord is with thée blessed art thou among women and blessed is the fruite of thy wombe Iesus Christ and blessed is Anna thy mother of whom thy virgins flesh hath procéeded without blot of original sinne ¶ Héere is thrée things to be noted First how the Pope turneth vnproperlie into a praier which properlie was sent of God for a message or tidings Secondly how the Pope addeth to the words of Scripture contrarie to the expresse precept of the Lord. Thirdly how the Pope exempteth Marie the blessed Uirgin not onelie from the séede of Abraham and Adam but also from the condition of a mortall creature For if there be in hir no originall sinne then she beareth not the Image of Adam neither doth she descend of that séede of whose seede euill procéedeth vpon all men women to condemnation as Paule doth teach Rom. 5. 12. wherfore if shée descended of that séede then the infection of originall euill must necessarilie procéede vnto hir If she descended not therof then shée commeth not of the séede of Abraham nor of the séede of Dauid c. Againe séeing that death is the effect and stipend of sinne by the doctrine of Saint Paule Rom. 6. 23. Then had hir flesh iniurie by the lawe as Christ himselfe had to suffer the malediction and punishment of death and so should neuer haue died if originall sinne had no place in hir c. Booke of Mar. fol. 925. AVENGE How we ought not to auenge our selues AUenge not thy selfe ¶ As a Father ouer his children is both Lord and iudge forbidding one brother to auenge himselfe on an other but if anie cause of strife be betwéene them will haue it brought to himselfe or his assignes to bee iudged correct so God forbiddeth all men to auenge themselues and taketh the authoriâ—â— and office of auenging vnto himselfe saieng vengeaunce is mine and I will reward Deut. 32. 35. which Text Paule alleadgeth Rom. 12. 19. For it is impossible that a man should be a righteous and equall or an indifferent iudge in his owne cause lustes and appetites so blinde is our affections in vs. Moreouer when thou auengest thy selfe thou makest not peace but stirreth vp more debate God therefore hath giuen lawes vnto all Nations and in all landes hath héeput lungs and gouernours and rulers in his owne stead to rule the world through them and hath commaunded all causes
are so lightened with theâ—hriâ—ht beames of the Gospell yâ— for all inquisitions imprisâ—nments exquisite torments and cruell burnings that can be deuised they neuer a whitte diminish but mightelie increase as God hath promised that the bloud of the Martyrs should be the séede of the Gospell W. Fulke How Babilon is called the wast Sea This is the heauie burden of the wast Sea ¶ By the wast sea is vnderstood Babilon it is so called because of the excéeding great cruelnesse and tyranme wherewith it exercised the Iewes Héereof is there a prouerbe Babilon is the Sea of euils and euen the wast of the Sea that is the most tempestious and desolate place and that is least possible to be sayled through T. M. How the destruction of Babilon was prophesied long before Thou shalt binde a stone to it and cast it in the middest of Euphrates ¶ Saint Iohn in his Reuelation alludeth to this place when he saith The Angell tooke a Milstone and cast it into the Sea signifieng thereby the destruction of Babilon His wordes be these Then a mightie Angell tooke vp a stone like a great milstone cast it into the Sea saieng With such violence shall the greate Citie of Babilon be cast and shall bee founde no more ¶ That is It shall not be like to other Cities which maie bée builded againe but it shall bée destroied without mercie Geneua ¶ Looke more of Babilon in the word Rome BACKE PARTES OF GOD. What is meant by the backe partes of God ANd thou shalt sée my Backepartes but my face shall not be séene ¶ Shall sée my backparts That is so much of my glorie as in this mortall life thou art able to sée Geneua Death is the hauen that carrieth vs to the place where we shall sée GOD face to face which wée shall neuer sée so long as we be in this mortall lyfe but must couer our faces with Moses and Helias till the face or forepart of the Lorde be gone by Now must we looke on his Backepartes beholding God in his wordes and in his creatures and in the face of Iesus Christ our Mediatour But when this bodie is dissolued by death we shall sée God face to face and knowe him as we are knowne Luther BAPTIME The right signification and vse of Baptime BAptime which is now come in the roome of circumcision signifieth on the one side how that all that repent and beléeue are washed in Christs bloud and on the other side how that the same must quench and drowne the lusts of the flesh to followe the steps of Christ. Tindale fol. 6. ¶ Baptime is a signe of repentance and of forgiuenesse of sinnes whereby God doth testifie that he washeth awaie or forgiueth the sinnes of them that beléeue and also wherby God doth seale and admonish vs of true repentance all the daies of our life Cheeke All we which haue bene baptised into Iesus Christ haue bene baptised into his death ¶ That is that sinne through Christs death maie be abolished and die in vs and that as wée are made cleane outwardlie with water in our Baptime so inwardlie our sinnes maie be washed awaie and cleansed by the bloud of Christ. The Bible note ¶ Baptime is an outward signe representing in vs the â—enuing of the spirit and mortifieng of our members in Iesus Christ by the which we are buried in death with him Tind ¶ Baptime is a Sacrament by the which Iesus Christ doth offer vnto vs the remission of our sinnes and our regeneration vnder the figure of the water as he doth indéed communicate the same vnto vs by his holie spirit Also it testifieth vnto vs that he receiueth vs into his Church as true members of the same And we for our part doe testifie that we acknowledge him for such a one as he declareth himselfe toward vs that we beléeue that he maketh vs partakers of all his great riches Pet. Viret ¶ By Baptime wherewith we be washed out wardlie is signified that we be washed inwardlie by the bloud of Christ the remembrance wherof all the Apostles indeuoured to worke in the mindes of the faithfull Marl. vpon the Apoc. fol. 11. How we be washed by baptime Whereas Saint Paule saith we be washed by Baptime his meaning is that GOD doth thereby both witnesse our washing and therewithall perfourme the thing that is figured For except the truth or performaunce of the thing went ioyntlie with the signe of it it were an vnproper speach to say that Baptime is the washing of the soule And by the waie we must beware that we put not ouer that thing either to the signe or to the minister of the signe which is proper to God onelie that is to saie that we thinke not the minister to be the author of washing vs cleane or the water to purge the filthinesse of our soule Which to doe belongeth onelie vnto Christs bloud Againe we must take héede that no peece of our trust do stick either to the water or to the man for as much as the onelie right vse of the Sacrament is to leade vs straightlie by the hande vnto Christ and there to staie For it is onelie the holie Ghost that renueth and quickeneth vs and no creature or outward worke is able to bring that to passe For if circumcision doe nothing auaile in Christ Gal. 5. 6. Surelie neither auaileth it anie man to bée but onelie dipt in water and to be admitted into the Church except he haue faith that is workefull by charitie which thing the powring on of water perfourmeth not for then should all that bée baptised be faithfull And therefore there is added Through the word Marl. vpon the Apoc. fol. 292. How baptime bringeth no grace examples followe Baptime bringeth no grace with it as doth appeare by Simon the Sorcerer Tindale ¶ Hée hath not put on Christ saith Saint Hierome that hath onelie receiued the washing of the water except also hée receiue the holie Ghost Symon Magus receiued water but because he receiued not the holie Ghost therfore he put not on Christ Iesu. Paule héere iudgeth of Christians as a man iudgeth but God doth not measure and iudge his faithfull onelie by outward signes but by the inwarde thoughts and heartes D. Heines ¶ Cornelius the Centurion receiued the holie Ghost before he was baptised ¶ The gelded man of Quéene Candace beléeued and therefore had grace before he was baptised Obiection The Apostles béeing commaunded to baptise in the name of the Father and of the Sonne and of the holie Ghost they notwithstanding baptised in the name of Iesus Christ onelie Aunswere To baptise in the name of Christ is to baptise according to the institution and commaundement of Christ neither do these words in the name of Christ import that Baptime was ministred in the name of Christ onelie and in none other name beside no more then these wordes Paule the Seruaunt of Iesus Christ doe import
spoken of in the same that in the flame they felt no heate and in the fire they felt no consumption And I constantlie beléeue that howsoeuer the stubble of this my bodie shall be wasted by it yet my soule spirit shall be purged thereby A paine for a time whereon nowithstanding followeth ioie vnspeakable And he much intreated of this place of Scripture Noli timere c. Feare not for I haue redéemed thée and called thée by name Thou art mine owne when thou goest through the water I will bée with thée and the strong floud shall not ouerthrow thée when thou walkest in the fire it shall not burne thée and the flame shall not kindle vpon thée for I am the Lord thy God the holie one of Israel Which he did most comfortablie intreat off as well in respect of himselfe as appling it to the perticular vse of his friendes there present Of whom some tooke such swéet fruit therein that they caused the whole sayd sentence to be faire written in tables and some in their bookes the comfort whereof in diuerse of them was neuer taken from them to their dieng daie In the booke of Mar. fol 1131. His aunswere to a proude Papist BIlney béeing demaunded in dirision by a proud Papist when hée went to his death whie hée wrought no Myraâ—les béeing so holy a man as he was accompted aunswered with milde voice and countenance God onely sayd he worketh myracles wonders he it is that hath wrought this one wonder in your eies that I being wroÌ„gfullie accused falslie belied opprobriouslie and spitefullie handled imprisonned buffeted and condmned to the fire yet hitherto haue I not once opened my mouth with one ill word against anie of you This passeth the worke of nature and is therefore the manifest miracle of God who will by my suffering and death be glorified and haue his truth enhaunced Of the Bill of diuorcement ¶ Looke Diuorcement BINDING AND LOOSING What is meant heereby TO binde and loose is to preach the lawe of God and the Gospel or promises as thou maist sée in the third chapter of the second epistle to the Corinthians wher Paule calleth the preaching of the lawe the ministration of death and damnation and the preaching of the promises the ministring of the spirit and of righteousnesse For when the lawe is preached al men are found sinners and therefore dampned And when the Gospell of glad tidings are preached then are all that repent and beléeue found righteous in Christ c. Tindale fol. 150. Whatsoeuer ye binde on earth c. ¶ That is whatsoeuer ye condemne by my word in earth the same is condempned in heauen And that ye allow by my word in earth is allowed in heauen Tindale In the. 16. Chapter verse 19. he meant this of doctrine and héere of Ecclesiasticall discipline which dependeth of the doctrine Geneua ¶ To binde is to banish the stifnecked and vnrepentant sinner from the congregation of the Saints to loose is when he repenteth and submitteth himselfe to receiue him againe into the fellowship of the elect and chosen people of God Sir I. Chee ¶ God in promising men the forgiuenesse of their sinnes giueth charge and commission to the ministers of his worde to drawe them from death according as it is expreslie saide that the keies of the kingdome of heauen are coÌ„mitted so those which preach the gospell to what end To forgiue sinnes not of their owne authoritie but to the intent that the wretched man bée the better assured of their saluation and not doubt but God receiueth them to mercie Cal. â—pon Iob. fol. 592. BISHOP What a Bishop and his office is IF a man couet the office of a Bishoppe he desireth a good worke c. ¶ Bishop is as much to say as séer to or an ouer séer Which when he desireth to féede Christs flocke with the foode of health that is with his holie word as the Bishops did in Paules time desireth a good work and the verie office of a Bishop But he that desireth honour gapeth for lucre thirsteth great rentes séeketh preheminence pompe dominion coueteth abundance of al things without want rest and hearts ease castles parkes Lordships Earledomes c. desireth not a worke much lesse a good worke and is nothing lesse then a Bishop as Saint Paule héere vnderstandeth a Bishop Tind How Bishops were chosen In choosing of Bishops the people had their libertie long preserued that none should be thrust in that were not accepted of all This therfore was forbidden in the counsell at Antioch that none should be thrust in to them against their wil Which thing also Leo the first doth diligentlie confirme Héerevpon came these saiengs Let him be chosen whom the Clergie and the people or the greater number shal require Againe let him that shall beare the rule ouer all be chosen of all For it must needs be the he that is made a ruler being vnknowne and not examined is thrust in by violence Againe let him be chosen by the Clarks and desired by the people and let him be consecrate by them of that prouince with the iudgemeÌ„t of the Metropolitane The holy Fathers tooke so great héed that the libertie of the people should by no meanes be diminished that when the generall Synode gathered together at Constantinople did ordeine Nectarius they would not doe it without the allowance of the whole Clergy and people As they testified by thrée Epistles to the Synode at Rome Therfore when anie Bishop did appoint a successor to himselfeâ— it was none otherwise stablished vnlesse yâ— who le people did confirme it Whereof you haue not onely an example but also yâ— verie forme in Augustine in the naming of Gradius And Theodorâ—te when he reheraseth that Peter was named by Athanasius to bée his successor by by addeth yâ— the elders of Priests confirmed it the magistrate nobility the people approued it with their allowing shoute Caluine in his insti 4. â— Chap. 4. Sect. 11. Of the ordination of Bishops and Ministers The ordination of Bishops hath nothing proper or peculiar besides fruits commodities that necessarilie depend therof for it is the decrée of the Lord that of them to whome they minister the secrets and mysteries of the heauenlie life they receiue the things that belong to the necessarie vses and maintenaunce of this lyfe As Saint Paule plainlie proueth to the Corinthians 1. Chapter 9. from the. 4. verse to the. 15. And the 1. to Timothie 5. 17. 18. And to the Gal. 6. 6. which thing also Christ teacheth Mat. 10. 10. Luke 10. 17. So the this is the iust right lawe of God that the Bishoppes or ministers are to bée mainteined of the Churches and such a measure is to be kept the they be neither pressed with ouer great néed nor runne riot with too much excesse for in either of them a regard is to bée had to the calling of a
The Church is likened to a Candelsticke because the true light shineth in it whereof all the godly are pertakers And therefore Paule calleth the Church the piller and ground-worke of truth 1. Tim. 3. 15. Or els Christs Church is called a candelstick because there are in it Prophets Apostles Euangelists Pastors and Teachers Eph. 4. 11. to giue light vnto others by the most wholesome doctrine of Christ together with the holinesse of their owne life thereby to guide them in their trauailing through the darknesse of this life vnto the heauenlie heritage as it is said 2. Pet. 1. 19. The Church then is as a cresset set vp in an hauen to shewe the hauen a farre off to such as wander vpon the déepe sea in the night season Euen so doth our Sauiour saie of Iohn Baptist that he was a burning and blasing cresset Iohn 5. 35. And vnto his disciples You are the light of the world Mat. 5. 14. Marl. vpon the Apo. fo 28. ¶ Consider also the 7. golden candelstickes which thou sawest about me to be the said 7. Congregations vpon whom I ought to shine which am the light of the world in whose works I ought to appeare which am the cléerenesse of the Gentiles They are called héere 7. golden Candelsticks as most pretious in value forsomuch as they are pretious in the sight of God and were also redéemed and bought with a great price euen with the pretious bloud of the vndefiled Lambe Iesus Christ. Bale CAPTIVITIE The meaning of this place following HE that leadeth into Captiuitie goeth into Captiuitie ¶ This is said for the comfort of the godly to the end they maie knowe that they shall be deliuered from captiuitie and conâ—rariwise that such as holde them captine shall be caried into captiuitie according to this text He lead Captiuitie captiue Psa. 68. 18. Eph. 4. 8. Wherwithall agreeth this saieng of yâ— Prophet Woe vnto thée that spoilest hast not bene spoiled which dost wrong hast had no wrong done vnto thée For when thou hast done spoiling thou shalt be spoiled thy selfe when thou hast made an ende of doing wrong thou shalt haue wrong done vnto thée Esay 33. 1. Also Behold the Lord commeth with his thousand of Saints to doe iudgement vpon all men and to reproue all such as are wicked of all the deeds which they haue wrought wickedlie and of all the hard things that the wicked sinners haue spoken against thée Iude. vers 14. 15. Also It belongeth to Gods righteousnes to render affliction vnto such as afflict you and vnto you that are afflicted reliefe c. 2. The. 1. 6. Most foolish then are they and farre from vnderstanding the minde of the Holie Ghost which impute the Turkes suceesse victories to his religion and iust dealing and not rather to their owne sinnes For they are like those that fathered all the prosperitie of the Heathen vpon the seruing of their Idols and conâ—rariwise their owne miserie vpon the neglecting of their Idol seruice as it is written in Iere. 44. 18. Therefore such as lead men captine from the faith and doctrine of the Gospell as Antichrist now doth shall be lead into captiuitie of endlesse damnation except they repent Marl. vpon the Apo. fol. 194. ¶ As God ouercame the enimies of his Church tooke them prisoners and made them tributaries so Christ which is God manifested in flesh subdued Satan and sinne vnder vs gaue vnto his Church most liberall giftes of his spirit Geneua ¶ The Messias came downe from heauen into the earth to triumph ouer Satan Death and Sinne and lead them as prisoners and slaues which before were Conquerours and kept all in subiection which victorie he gate and also gaue it as a most pretious gift to his Church Geneua CARE What Care is forbidden BE not carefull afore hand c. ¶ We are not forbidden to thinke before hand but pensiue carefulnesse whereby men discourage themselues which procéedeth from distrust want of confidence and sure hope of Gods assistaunce that carefulnesse we are forbidden to beware of Mat. 6. 27. Beza ¶ All manner of Care is not forbidden but that worldlie diuelish care yâ— springeth of an inordinate loue to worldlie things and of mistrust in God As for an example I couet inordinate more then sufficient or but euen that I haue néede of And it because I mistrust God and haue no hope in him and therfore praie not to him commeth not then I mourne forrowe pine awaie and am whole vnquiet in my heart Or whether I haue too much or but sufficient and loue it inordinatelie then I care for the kéeping And because I mistrust God and not hope in him that he will helpe me therefore when I haue locked dores chambers and cofers I am neuer the néerer at rest but care still and cast a thousand waies and perills of which yâ— most part were not in my might to auoide if I neuer slept where this care is there can the word of God haue no resting place but is choked vp as soone as it is sowen Tindale fol. 236. Care not then for to morrow c. ¶ It is commanded vs in the sweate of our faces to winne our bread but not to be carefull what profit should come vnto vs thereof for that were to care for to morrow we must commit that to God which to prosper our labours with his blessing and that abundantlie so that most shall we profit when we are least carefull Tind ¶ God will prouide for euerie daie that that shall be necessarie though we doe not increase the present griefe by the carefulnesse how to liue in time to come Geneua What care we ought chiefely to care for Care daie by daie and houre by houre earnestly to kéepe the couenaunt of the Lord thy God and to record therein daie and night and to do thy part vnto the vttermost of thy power And as for Gods part let him care for it himselfe and beleeue thou his word stedfastlie and be sure that heauen and earth shal sooner perish then one iot bide behind of that he hath promised c. Tindale fol. 235. CARPOCRATES Of his wicked opinions and diuelish illusions CArpocrates as Ireneus li. I. ca. 24. writeth liued in the time of Saturnius Basilides He gloried of charmed loue drinks of diuelish dreames of associate spirits Euse. li. 4. cap. 7. Carpocrates patched his opinions out of Simon Menander Nicholas Saturnius Basilides Besides the wicked doctrine of these Heretikes which he maintained he worshipped as Epiphanius saith the Images of Iesus of Paule Pythagoras Plato Aristotle c. He denied that the bodie should be saued Epipha haeres 27. Augu. li. de haeres Eliote rehearseth his opinions on this wise He denied saith he Christ to be God affirming that he was pure man Affirmed also the world to be made by Angels He reiected the olde Law and denied the generall resurrection He denied
intent that we should followe him and thereby haue purgation for our sinnes For beside that it is impossible to followe him without an especiall worke of the spirit either in that he fasted fortie daies or in that he was neuer hungrie This were a plaine deniall of the benefits of his passion and the setting vp of our owne worke which is vnperfect For what great matter is it to eate meate but once euerie daie to drink two or thrée times many haue so liued in old yâ— time And what holines is it to eat fish onelie do not Cormerants and such as liue by the sea side liue so like wise Christ hath commaunded vs to followe him in loue peace mercie such like But in this example as a thing impossible we haue no such commaundement except we be drawne into wildernesse by the spirit as Christ was or by anie other worke of God we be destitute of food the comfort of creatures Then loe yâ— example of Christ may strength vs teach that not by bread onelie doe we liue but by euerie word that procéed out of the mouth of God A. G. fol. 187. Why Christ is called holie ¶ Looke Holie Why Christ is called true ¶ Looke True Why Christ was borne of a woman Whie was Christ borno of a woman truelie because â—nne and death ouerflowed the world through the first woman hee worketh the mysterie of life and righteousnesse by an other woman that the blame of sinne should not be imputed to the creature which is good but to the will by which Eue sinned R. Hutehynson Why Christ died for vs. And I was dead ¶ This cannot be verified of the Angels because they be inuisible and immortall spirits But Christ to obeie his Father and to wash awaye the sinnes of mankinde was contented to yéeld himself to death for a time to the intent that he might at length by death destroie him that had yâ— power of death that is to wit the diuell and set them at libertie which for feare of death were subiect to bondage all their lyfe long Heb. 2. 14. 15 for euen from the beginning God purposed vpon the sacrifice wherin Christ the true shepheard of all men gaue his life for his sheepe Iohn 10. 15. 17. And like as Christ the head of the Church entered into his glorie by death Luke 24. 26. So becommeth it all the godlie to die with him that they maie be glorified together with him according as Paule teacheth Rom. 8. 17. 2. Timo. 2. 12. 13. and Acts. 14. 22. Marl. fol. 27. Christ died for vs. ¶ They alleadge also that Christ died for vs all and thereof they inferre that his benefits is common to all men which thing we also will easilie graunt if onelie the worthinesse of the death of Christ be considered for as touching it it might be sufficient for al the sinnes of the world but although in it selfe it bée sufficient yet it neither had nor hath nor shall haue effect in all men which thing the schoolemen also confesse when they affirme that Christ hath redéemed all men sufficientlie but not effectuallie for there vnto it is necessarie that the death of Christ be healthfull vnto vs that we take holde of it which cannot otherwise be done then by â—aith which faith is the gift of God and not giuen to all men Pet. Mar. vpon the Rom. fol. 305 Obiection why did Christ choose to die vpon the crosse before other kinde of death Aunsvvere Truly because this kinde of death is accursed all that die on it as it is written Cursed is euerie one that hangeth on tree for so it commeth to passe that Christ was accursed for vs to deliuer vs from Gods curse as Paule saith Christ hath deliuered vs from the curse of the law in that he was made accursed for vs. R. Hutchynson The time and houre of Christs crucifieng One of the Euangellsts saith yâ— Christ was crucified the third houre the other the sixt houre Augustine affirmeth both to be true for yâ— Iews at the third houre cried Crucifie crucifie wherefore as touching them they slue the Lord then who yet was afterward at the sixt houre crucified by the souldiers of Pilate Pet. Mar. vpon Iudic. fol. 166. Of Christs calling vpon God in his passion My God my God whâ—e hast thou forsaken me ¶ NotwithstaÌ„nding yâ— he feeleth himselfe as it were wounded with Gods wrath forsaken for our sinnes yet he ceaseth not to put his confidence in God and call vpon him which is written to teach vs in all afflictions fo trust still in God be the assalts neuer so greeuous vnto the flesh Geneua How Christ baptised and baptised not Though that Iesus himselfe baptised not but his disciples ¶ It is said in the 22. verse of the chapter going before yâ— Christ was in Iewrie that he there baptised the which Saint Iohn heere expoundeth saieng that he baptised by his disciples Therefore the Lord baptised baptised not For he baptised because it was he yâ— cleansed washed purified the sinne He baptised not bicause he vsed not the outward sacrament of dipping or ducking in the water The Disciples vsed the ministerie of the bodie And he ioyned therewith his maiestie grace Therfore the Lord baptised by the ministerie of his Disciples Marl. fol. 10â— Of Christs humanitie The Marin Vigilius saith Dei filius secundu humanitatem c. The sonne of God according to his manhood is departed from vs according to his Godhead he is euer with vs. Vigilius li 2. contra Euti Cyrillus saith Secundum carnem c. according to the flesh onelie he would depart but by the presence of his Godhead he is euer present Cyrillus in Iohn li. 9. cap. 21. Gregorie saith Verlium incarnatâ—m manet recaedet c. The word incarnate both abâ—deth with vs and departeth from vs. It abideth with vs by the Godhead it departeth from vs by the bodie or manhood â— Gregorie de pasc homi 30. Augustin saith Ibat per id quod home erat c. Christ departed by yâ— he was maÌ„ abode by yâ— he was God He departed by that yâ— he was in one place he abod by yâ— yâ— he was in al places The heauens saith Saint Peter must containe and holde him vntill the time that all things bée restored Act. 3. 21. Cyrillus saith Christus non poterat c. Christ could not be conuersant with his Apostles in his flesh after he ascended vnto the Father Cyril in Iohn li. 11. chap. 3. Of Christs descending into hell three opinions Lyra saith yâ— Christs soule was 39. houres in Lymbo sanctoru patrum In yâ— place wher yâ— soules of yâ— holie Patriarks wer reserued kept till Christs coÌ„ming he saith yâ— Christs soule was 39. houres in yâ— place which he calleth Lymbus yâ— is to saie froÌ„ yâ— 9. houre
iustifieth he God praiseth God Tindale fol. 380 Where the name of Christian began The Disciples at Antioch were the first that were called Christians ¶ They that beléeued in Christ were afore this called Disciples and beganne first to be named Christians at Antioch which name we haue of our Lord Iesus Christ in whom we beléeue and béeing pertakers of his spirite doe reioyce in our saluation purchased vnto vs by him Therfore we must take héede that we doe not by our vncleane conuersation pollute and defile this most excellent name and so giue occasion vnto the heathen for to misreport and blaspheme it Sir I. Cheeke A Christian after the Popes religion After the Popes Catholike religion a true Christen man is thus defined First to be baptised in the Latine tongue where the Godfathers professe they cannot tell what Then confirmed by the Bishop the mother of the childe to be purified After he be growne in yeares then to come to the Church to kéepe his fasting daies to fast the Lent to come vnder Benedicite that is to be confessed to the Priest to do his penance At Caster to take his rightes to heare Masse diuine seruice to set vp candles before Images to creepe to the Crosse to take holie bread and holie water to go on Procession to carrie his Palmes and Candles and to take Ashes to fast the Imber-daies and vigils to kéepe his holie daies and to paie his tiths and offering daies to go on pilgrimage to buie pardons to worship his maker ouer the Priests head to receiue the Pope for his supreame head and to obeie his lawes to receiue S. Nicholas Clarkes to haue his beads and to giue to the high Altar to take orders if he will be a Priest to saie his Mattins to sing his Masse to lift vp faire to kéepe his vowe and not to marrie when he is sicke to be anealed and take the rightes of holie Church to be buried in the Churchyard to be rong for to be song for to be buried in a Friers coate to finde a soule Priest c. Booke of Mar. fol. 44. How the Christian maie warrant himselfe the forgiuenesse of his sinnes Saint Hilarie in his 5. Canon vpon Mathew saith It is Gods will that we should hope without anie doubting of his vnknowne will for if the beliefe be doubtfull there can be no righteousnesse obteined by beleeuing And thus we see that according to S. Hilarie a man obteineth not forgiuenesse of his sinnes at Gods hand except he beléeue vndoubtedly to obteine it And good right it is it shuld be so For he that doubteth is like a waue of the sea which is tossed turmoiled with the winde And therefore let not such a one thinke to obteine anie thing at Gods hand Let such foolish imaginations saith Saint Austen murmure as much as it listeth saieng Who are they How great is that glorie By what desert hopest thou to obteine it I answere assuredlie I know in whom I haue beléeued I know that he of his great goodnes hath made me his sonne I know he is true of his promise and able to performe his word for he can doe what he will And when I thinke vppon the Lordes death the multitude of my sinnes cannot dismaie me for in his death doe I put all my trust His death is my whole desart it is my refuge it is my saluation my life and resurrection the mercie of the Lorde is my desart I am not poore of desart so long as the Lord of mercie faileth me not And sith the mercies of the Lord are manie manie are also my deseruinges The more he is of power to saue the more am I sure to bée saued The same Saint Austen talking with God in an other place saith that he had dispaired by reason of his great sinnes and infinit negligences if the worde of God had not become flesh And anone after he saith these wordes All my hope all the assuraunce of my trust is setteled in his precious bloud which was shed for vs and for our saluation In him my poore heart taketh breath putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but the righteousnesse of thy sonne Iesus Christ. In these two places S. Austen sheweth plainlie that the Christian must not be afraide but assure himselfe of righteousnesse by grounding himselfe not vpon his owne workes but vppon the precious bloud of Iesus Christ which cleanseth vs from all our sinnes and maketh our peace with God S. Barnard in his first sermon vpon the Annuntiation saith most euidentlie the it is not inough to beléeue that a man can haue forgiuenesse of his sinnes but by Gods mercie nor anie one good desire or abilitie to doe so much as one good worke except God giue it him no nor that a man can deserue eternall life by his workes but if God giue him the gift to beléeue But beside all these things saith Saint Barnard which ought rather to be counted a certeine enteraunce and foundation of our faith It is néedfull that thou beleeue also that thy sinnes are forgiuen thée for the loue of Iesus Christ c. CHVRCH What a Church or the Church is To the seauen Churches ¶ A Church is properlie a Companie or Congregation of Christen folkes redéemed by the bloud of Christ which suffer themselues to be ruled by Gods word and are alwaies in this world mingled with the vngodlie vnbeléeuers therefore being knowne onelie vnto God They be preserued vnder the protection of Christ their Shepheard that they maie not perish with this world Therfore wheresoeuer we sée Gods word sincerely preached heard and the Sacraments ministred according to Christs institution it is not to be doubted but ther is some church of God considering that his promise cannot deceiue which is Wheresoeeuer two or thrée be gathered together in my name there am I in the middest of them Marl. fol. 7. If we take the Church in generall it signifieth assembly or companie But when we speake of the Church of God wée take it not onelie for the assemblie and companie of all sorts of people but for a companie and assemblie of men the which God hath chosen from others hath consecrated and sanctified them vnto himselfe in his sonne Iesus Christ by his holie spirit for this cause she is called holie the coâ—â—â—union of saints they be all the true faithfull which by faith are made members of Iesus Christ which is the holie one of holinesse the which hath giuen his holie spirit to his Church to sanctifie it And therefore S. Paule doth call all Christians saints Viret The verie true Church of God is not a felowship gathered in a consent of exterior thing and ceremonies as other politike felowships be but it is a felowship gathered together in the vnitie of faith hauing the holie Ghost within them to
sanctifie their spirits which doth set their trust onlie in the redemption promised theÌ„ in Christs blessed bloud this church by Christ is made without spot or wrinkle D. Barnes fol. 313. The Church saith Lyra doth not stand by reason of spirituall power or secular dignitie for many Princes many Popes other inferiour persons haue swarued from the faith wherfore the church doth stand in those persons in whom is the true knowledge and confession of faith and veritie Lyra in Math. Chap. The holie church are we saith Augustine but I do not say are we as who should say we that be héere alonelie that heare me now but as manie as bee héere faithfull christen men in this church the is to say in this citie as manie as be in this regigion as many as be beyonde the sea as manie as be in all the whole world for from the rising of the Sunne vnto the going downe of the same is the name of God praised So is the church our mother August sermo 99. de tempore Saint Paule calleth the church the spouse of Christ for that she ought in all things to giue eare to the voice of the Bridegrome Likewise he calleth the church the piller of the truth for that that she â—aieth hir selfe onlie by the word of God without which word the church were it neuer so beautifull should bée nâ— church The holie church is all they that haue bene and that nowe are and alwaies to the end of the world shall bée a people the which shall endeuour them to know to kéepe the commandements of God dreading ouer all things to offend God and louing and séeking most to please him c. Booke of Mar. 632. The church saith Lambart I doe take for to be all those that GOD hath chosen or predestinate to be inheritours of eternall blisse and saluation whether they be temporall or spirituall king or subiect bishop or deacoâ— father or childe Grecian or Romaine c. Booke of Mar. fol. 1276. Of whom the Church began When Adam and Eue his wife had taken comfort of Gods promises which was that Christ should come of the womans séede to redeeme the world from sinne death and hell then they beléeuing the same stedfastlie in their heartes were the beginning of the true Church Lanquet Whie the Church is holie and Catholike On this consideration saith Saint Austen the Church is holy and Catholike not because it dependeth on Rome or anie other place nor of anie multitude obedient to Rome both which are donatistical but Quia recte credit in Deum because it beléeueth rightly in God I. Bridges fol. 543. The Fathers began to call this true and right teaching the Church of Christ the catholike Church which is as much to saie as vniuersall Augustine to his cosin Seuerinus This is saith he the catholike Church wherevpon it is also called Catholice in Gréeke because it is spred throughout al the world Isichius vpon Leuiticus For the vniuersal Church saith he is Hierusalem the citie of the liuing God which conteineth the Church of the first begotten written in heauen And Gelasius vnto Anastatius the Emperour The same is called saith he the Catholike Church which is by a pure cleane and vndefiled fellowship sequestred from all the vnfaithfull and their successours and companions otherwise there should not be a difference giuen of God but a miserable mingle mangle c. Musculus fol. 258. Cipriane the Bishop and Martyr in his booke De simplicitate Clericorum saith The Church is one which is spread further and further abrode by fertile increase euen as there are manie heames of the Sunne and but one light and manie boughes of a tree yet but one Oke grounded vpon a stedfast roote And where as manie brookes issue out of one spring though the number séeme to be increased by the abundaunce of store yet it is but one at the head Plucke a beame of the Sun from the Gloabe that one once separated is voide of light Breake a bough from the Tree it can bring foorth no fruite Cutte a Brooke from the Springe and béeing cutte of it drieth vp Guen so the Church lightened with Gods light which is spread euerie where neither is the vnitie of the bodie seperated she extendeth hot braunches with plenteous increase throughout all the earth she sendeth out her plentifull riuers all abrode Yet is there but one head and one spring and one mother plentifull with fertile successâ—â— c. Bullinger fol. 841. How the Church is made cleane by Christ. If the feare of God haue deliuered you then are yée trulie deliuered You are washed you are sanctified you are iustified in the name of Iesus Christ and in the spirit of God Of Christ is the Church made faire first she was filthie in sinnes afterward by pardon and grace was she made faire D. Barnes 253. How the Church hath spots and wrinkles in her The whole Church praieth Lorde forgiue vs our sinnes wherefore she hath spottes and wrinkles but by knowing of them her wrinkles are stretched out knowledging her spots be washed awaie The Church continueth in praier that shée might be cleansed by knowledging of her sinnes and as long as we héere liue so standeth it And when euerie man departeth out of this bodie all such sinnes are forgiuen him which ought to be forgiuen him For they be forgiuen by dailie praier and he goeth hence cleansed And the Church of God is laide vp in the treasure of God for golde and by this meanes the Church of God is the treasure of our Lord without spotte or wrinkle Sequitur Let vs praie that God maie forgiue vs and that we maie forgiue our debters séeing it is said And it shall be forgiuen vnto you Wee saie this dailie and dailye we doe this and this thing is done dailie in vs. We are not héere without sinne but we shall depart without sinne D. B. fol. 254. How it is said aright that the Church cannot erre The Church is the pillor and foundation of the truth how then can it erre Wée aunswere brieflie saith Musculus wée doe knowe right well that the Church is the onelie and welbeloued spouse of Christ the kingdome of heauen the it is ruled by the masterie and leading of the holie spirit and that wée bée alwaies taught by his anoninting and that it is the piller and foundation of the truth But these saiengs do perteine not vnto all particuler Churches but vnto that onelie vpright and catholike church which is the communion of the Saints and elect throughout all the worlde which doth beléeue in Christ their Lord and spouse in all ages And touching this ther is no variaunce there is none of vs that saie that the catholike church hath erred in the faith of Christ. For how can it erre when it followeth Christ and walketh not in darknesse but hath the light of
because through his manifest temptations he maketh men sin by which death raigneth c. Deering Of euerlasting death He shall neuer sée death ¶ What els is the meaning of this which Christ saith he shall neuer sée death but because he sawe another death from yâ— which he came to deliuer vs. That is to saiâ— the second death euerlasting death death of hell fire the death of damnation with the Diuell and his Angells that is death indeede Therfore neuer to see death is nothing els but to haue euerlasting life So that we maie note and learne héere that faith is the waie to immortalitie and that Christians doe trulie liue and neuer die although in this world they bee more like to dead men then to liuing men to die in bodie by other men For the saieng of Christ héere is most true to the which also agreeth this place Euerie one which liueth and beleeuth in me shall neuer die Marl. vpon Iohn fol. 329. How this place following is vnderstood Some there be standing heere shall not tast of death til they shall sée the Sonne of man come in his kingdome ¶ The same is to be vnderstood of his glorious transfiguration as if he should saie there are some standing among you which shall not die till they haue seene me in the same glorie and maiestie that I shall come in at the last daie of Iudgement Sir I. Cheeke This was fulfilled in his Resurrection and was as an entrie into his kingdome and was also confirmed by sending the Holie Ghost whereby he wrought so great and sundrie miracles The meaning of this place following In death there is no remembraunce of thée ¶ His meaning is that if he shall by Gods grace be deliuered from death he wil be thankfull and mindfull of it And he bewaileth that this power shall be â—erefte him if he should be taken out of this world because he should be no more conuersant among men so set out the praise of God But héerevpon doe some wrongly vnskilfullie gather that the dend are void of all sense and that ther remaineth no perseuerance at all in them wheras in this place he intreateth of nothing els but of the mutuall praising of Gods grace wherein men exercise themselues while they be aliue For we knowe wée are placed on this earth to this purpose thâ—â— wee shoulde with one consent and one mouth praise GOD which thing is the ende for which wée liue Now â—hen although that death make an ende of such praisings yet doth it not followe that the faithfull soules which are loosened from their bodies are bereft of vnderstanding or touched with no affection to God ward Caluine vpon the 6. Psal. ¶ He lamenteth that occasion should be taken from him to praise God in the Congregation Geneua In what respect the children of God maie wish death O that God would begin to smite me that he would lette his hand goe and take me awaie ¶ True it is that Gods children maie well wish death howbeit to another ende and for another respect then Iob doth héere like as all of vs must with S. Paule desire to be let loose from the bondage of sinne wherein we be helde prisoners Saint Paule is not mooued there with anie temptation of his flesh but rather the desire that he hath to imploie himselfe in Gods seruice without let seemeth him to wish that he might passe out of the prison of his bodie Why so For so long as we be in this worlde we must be wrapped in manie miseries and we cease not to offend God being so weak as we be S. Paule is then sorie that he must liue so long in offending God and this kinde of desire is good and holie and procéedeth of the holie Ghost Cal. vpon Iob. fol. 108. Of foure manner of deaths Beside the mortall and eternall death bée other two the spirituall death and the temporall death which be not so well knowen nor so soone espied of the simple as the naturall and eternall death is The spirituall death is when the bodie is yet liuing the soule is dead as the Apostles proueth by the widdowes that liue at pleasure béeing aliue in bodie and yet dead in soule The temporall death is when the affections lusts of the bodie are so killed that the spirit maie liue wherof the Apostle speaketh Col. 3. exhorting vs to mortifie our earthlie members to kill all the strength of our corrupt nature that striue against the spirite For by obaieng our lustes at the first came death into the world as it appeareth by Eue when she eate of the forbidden fruit M. Luther How death is not to be feared Example of a Panim I finde that a learned Panim wrote that we should neither care for life by it selfe nor yet for death by it selfe Hée saith that we should care to liue well and to die well and let life and death passe without care for life is not good but to liue well is good If Panims haue this right consideration of life and death what shame is it for Christen men to care for death Seeing Christ whose wordes cannot but be true so vehementlie forbiddeth vs the same that Panims sawe by reason to be done c. Lupset DEBT How debtes ought to be required and how not ESaie the Prophet seemeth to account it in the Iewes a great fault to aske their debt saieng Et Omnes debitores repetitis Ye chalenge and charge all your debters ye call all debts back againe Whie is it not lawfull for a good christen man to cal for his debts Yea and if neede so require to sue for them by the lawe God forbid else otherwise there could no good order no pollicie no ciuilitie nor Common wealth endure If buyeng and selling keeping of contracts couenants were not lawfull then all things should be common then we should liue like lawlesse beasts wée needed no king no maigistrate But yée must vnderstand that in a case charitie will not suffer right to call for her debt The case shall bée this My brother my neighbour is burnt with fire is lamed of his limmes is robbed of his sight at one word is so oppressed with pouertie that he is not able to paie In this case charitie will commaunde iustice to giue place and not to aske her debt but rather to giue more of their owne The Iewes were so hard hearted that they spared not forgaue no debters were they neuer so poore nor so pitifull And therefore Esaie layeth it to their charge saieng Omnes debitores vestros repetitis Ye cal vpon al your debters as wel them that be in extreame néede and vnable to paie as they that be wealthie and able inough to paie Beside this the Iewes had a certeine ciuill lawe giuen vnto them by God vnto the which we now are not bound The lawe was this Euerie seauenth yeare thou shalt kéepe a frée yeare
Cor. 15. 52. Tindale How this place following is vnderstood Because his face shall be so deformed and not as mans face ¶ That is his face shall be more deformed then other mens his beautie fouler then the beautie of the sonnes of men The whole sentence meaneth that manie men shall be estonied wheÌ„ they shall sée Christ our sauiour which was excéeding beautifull before all the sonnes of men Psal. 45. 2. so wickedly and violently intreated of the Iewes spit vpon scourged crowned with thorne all be blouded yea greatlier humbled contemned and despised then euer was anie mortall man T. M. FAITH What Faith is FAith is a sure confidence of things which are hoped for and a certeintie of things which are not seene ¶ Faith trust in Christ onelie is the life and quietnesse of the conscience not trust in works how holie so euer they be or appere Works caÌ„not set the heart at rest because we euer think they be not inough nor yet good inough but to few and so fal we to mistrusting after which followeth despairing and so damnation if we leaue not the confidence in them and sticke to faith which canne receiue and beléeue without mistrust that Christs workes on the crosse hath full purged cleansed and loosed vs from our sinnes Againe Faith is a liuely and stedfast trust in the fauour of God wherewith we commit our selues altogether vnto God and that trust is so surelie grounded and sticketh so fast in our hearts that a man wold not once doubt of it though he should die a thousand times therfore and such trust wrought by the holie Ghost through faith maketh a man gladde lustie chéerefull and true hearted vnto God and all creatures by the meanes whereof willingly and without compulsion he is glad and readie to do good to euerie man to suffer all things that God maie beloued and praised which hath giuen him such grace so that it is impossiblâ— to separate good works from faith euen as it is impossible to separate heate and burning from fire Therefore take heede and beware of thine owne fantasies which to iudge of faith good workes will seâ—me wise when indéede they are starke blinde and of all things most foolish Praie God that hée will vouthsafe to worke faith in thine heart or else thou shalt remaine euermore faithlesse faine thou imagine thou enforce thou wrastle with thy selfe and doe what thou wilt Againe Faith is the beléeuing of Gods promises a sure trust in the goodnesse and truth of God which faith iustified Abrahamâ— Gen. 15. was the mother of al his good works which he afterward did for faith is the goodnesse of all workes in the sight of God Good works are things of Gods coÌ„maundement wrought in faith And to shew a show at the commandement of God to do thy neighbour seruice with all with faith to be saued by Christ as God promiseth vsâ— is much better theÌ„ to build an Abbeie of their own imagination trusting to be saued by yâ— fained works of hypocrits Iacob robbed Laban his vnckle Moses robbed the Aegiptians Abraham is about to sley burne his own son al are holy works because they are wrought in faith at Gods commandement To steale rob murther are no holy works before worldly people but vnto theÌ„ the haue their trust in God they are holie when God commandeth them What God commaundeth not getteth no reward with God Holy works of mens imagination receiue their reward héere as Christ testifieth Math. 6. 2. Tindale Faith is an vndoubted beliefe most firmelie grounded in the minde Bullinger fo 30. Againe True faith is the wel-spring root of all vertues good works first of al it satisfieth the minde and desire of man and maketh it quiet and ioyfull Bullinger fol. 54. How Faith is the ground of all good works As a good trée in the time of the yeare bringeth foorth good apples not to make him good for he is good before nor yet this apple is to his owne profit but vnto other mens notwithstanding the good nature the is in him must needs bring it forth So like wise yâ— iust man must needs do good works not by them to be iustified but alonelie in them to serue his brother for he hath no néed of theÌ„ concerning iustification This is the verie true way maner of doing good works how the no man can do goods workes but a iustified man as our sauiour Christ saith either make yâ— trée good and then his fruit must be good or els the tree euill and his fruit also euil for a good trée must néedes bring forth good fruite and a bad euill fruite D. Barnes How Faith iustifieth The faith of true beleeuers is the God iustifieth or forgiueth Christ deserueth it the faith trust in Christs bloud receiueth it certifieth the conscience thereof saueth deliuereth from feare of death dampnation this is it the we meane when we saie faith iustifieth the faith I meane in Christ not in our own works certifieth the conscience the our sins are forgiuen vs for Christs bloud sake Tindale fol. 187. Againe when I saie the faith iustifieth the vnderstanding is the faith receiueth the iustifieng God promiseth to forgiue our sinnes to impute vs for full righteous And God doth iustifie vs actiuely yâ— is to saie forgiueth vs for ful righteous Christs bloud deserueth it saith in the promiser receiueth it certifieth the conscience therof Faith chalengeth it for Christs sake which hath deserued all that is promised cleaueth euer to the promise truth of the promiser pretendeth not the goodnes of the worke but knowledgeth that our works deserue it not but are crowned and rewarded with the deseruinges of Christ. Take an example of young children when the Father promiseth them a good thing for dooing of some trifle and when they come for their reward dalyeth with them saieng What that thou hast done is not worth halfe so much Should I giue thée so great a thing for so little a trifle Ye did promise mée ye said I should haue it why did you promise and whieâ— did you saye so And let him saie what he will to driue them off they will euen saie againe you did promise me so yée did you said I should haue it so ye did But hirelings will pretend their worke and saie I haue deserued it I haue done so much my worke is worthie it c. Tindale fol. 225. That faith the mother of all good workes iustifieth before wée can bring forth anie good worke as the husbaÌ„d marrieth his wife before he can haue anie lawfull children by her Furthermore as yâ— husbaÌ„d marieth not his wife the she shuld coÌ„tinue vnfruitful as before as she was in the state of virginity wherein it was impossible for her to heare fruit but contrariwise to make her fruitfull euen so faith iustifieth
S. Paule vseth it to signifie the verie bread and verie wine or the substaunce of bread and wine not the similitude or likenesse of bread wine without the substance as you fantasie and imagine Craumer 302. FOXES Of the Foxes that Sampson caught ANd Sampson went tooke 300. Foxes c. If a man aske how Sampson got so manie Foxes he must vnderstande that as there are sundrie Regions so are there also in them manie sundrie increase of things In some place there are manie horses and those faire In some place there is great abundaunce of cattell In England there is great plentie of Connies so is there in the Ilands called Baleares In those Regions a man maie easelie in one daie in a little ground take 3. or 400. Conies which to some peraduenture might séeme incredible And so it is said the ther is a verie great abundance of Foxes in Siria speciallie in the borders of Iewrie Wherefore Salomon in his Canticles saith Take Foxes for vs which destroieth the vineyards for they delight most of al in ripe grapes Yea and Dauid saith of the vngodâ—â—e the 〈…〉 be parts of Foxes that is their praie so that their carkasses shall be deuouâ—ed of them And out of the fourth chapter of Nehemias is gathered that the number of them was so great that they could in a manner ouerturne the walles of the citie And Sampson tooke them either by his owne industrie or by the helpe of his friends Pet. Mar. vpon Iudic. fol. 223. FREE How we are free in Christ. THen are the children free ¶ Though we be made frée by the death of Christ yet ought we to be obedient vnto Magistrates and to paie them such tribute as they doe require of vs. Sir I. Cheeke FREE-VVILL How the word Free-wil is not found in all the Scripture THis word Frée-choise or as some men call it Frée-will is not in all the holie Sccipture but is inuented by proud men which would set vp their owne righteousnesse and put downe the righteousnes of God vpon the which also they haue grounded their merites attributing righteousnesse and saluation to their workes by the which thing they denie the merites of the passion of Christ. Rom. 3 24. Gal. 2. 16. The Free-will of man before his fall Frée-will was giuen to man when he was first created by the which he might haue chosen either to sinne or not to sinne August 12. b. 13. cha of the citie of God ¶ All men before sinne had frée-will either to followe the diuell or not Chrisostome in his sermon of the comming of our Lord in his 36. homelie ¶ Man was made good and by his frée-will was he made an euill man And shall he now saith S. Austen being euill make himselfe good seeing that whâ—n he was good he could not keepe himselfe good He hath set fire and water before thée stretch out thine hand vnto which thou wilt ¶ Frée-will before the fall of man was an vpright frée-will before which fire and water was laied of God and the first man did reach his hande to which he would He did chuse fire and forsooke water So the righteous Iudge the same which man being frée did chuse he did receiue he wold haue euill and the same did follow him Augustine in his booke of the new song the 8. chapter But why God did not vphold man with the strength of his stedfast countenaunce that resteth hidden in his owne secrete councell it is our part onelie to be so farre wise as with sobrietie we maie Man receiued indéede to be able if he would but he had not to will that he might be able For of this will should haue followed stedfast continuance Yet is he not excusable which receiued so much that of his owne will he hath thought his owne destruction And there was no necessitie to compell God to giue him anie other then a meane will and a fraile will that of mans fall he might gather matter for his owne glorie Of the free-will of man after his fall Man misusing his frée-will lost both himselfe and his will Augustine in his Ench. to Laurence the 30. chap. No man can beléeue hope or loue vnlesse he will but euen the selfe same will to beleeue to hope loue commeth not but from God Frée-will once made thrall auaileth nothing now but to sinne August ad Boni in his 3. b. 8. chap. That we liue well that we vnderstand aright we haue it of God Of our selues we haue nothing but onelie sinne that is within vs. Aug. de verbis Apost Ser. 10. After that man had sinned with his frée-will we wer cast headlong downe into necessitie as manie as euer came of his stocke Aug. against Fortunatus in the 2. disp It was shewed in Adam what free-will can doe without help it is able inough of it self to do euil but not vnto goodnes except it be holpen of God Au. in his b. of the new song cap. 8. Man is apt and able to wound himselfe but he is not apt able to heale himselfe when he will he maie be sicke not when he will he maie rise Augustine vpon the 98. Psal. All men at the first wer created without fault or vice and all our natures were in health but by the transgression of the same man we haue lost it There hence is drawne mortalitie there hence are so manie corruptions of the minde ther hence is ignorance a difficultie vnprofitable cares and vnlawfull concâ—â—piscenceâ— c. Amb. in his b. of the calling of the Gentiles chap. 3. We had frée-will before sinne to worke well but after sin we had none because we were not able by our owne power and strength after sinne to escape from the power of ye. diuel but as a ship when the sterne is broken is driuen hether and thether where the tempest will so by the diuell we are domen from one sinne to another neither hetherto can doe anie thing but euen as the diuell will And except God deliuer of with his strong hande of his mercie we shall remaine in bondes and chaines of sinnes vnto death Chrisostome in his 36. hom That man of his naturall power without the spirit of God can doe nothing but sin is proued by the words of Christ himselfe He that abideth in me saith Christ bringeth foorth much fruite for without me can ye doe nothing If a man bide not in me he is cast out as a braunch and he shall burne Héere it is plaine that frée-will without grace can doe nothing that is acceptable before God Saint Austen vpon this place of Iohn saith Least anie man should suppose that the braunch of it self could bring foorth at the least waie a little friute therefore saith he not Without me can ye doe a little but Without me can ye doe nothing Therefore whether it be little
things done in the gates T. M What is to be vnderstood by the gates of Hell And the Gates of hell shall not preuaile against it ¶ The gates of cities for the most part are verie strong haue Perculies to set before them There by the name of Gates all kinde of force and munition is noted And by hell gates all Satanicall and diuellish power is to be vnderstoode These promises are great and most firme which doe pacifie and comfort the consciences of the faithfull when they consider themselues to bée so setteled and graunted that they knowe for a suretie how they are able to resist all the power of Satan according to the saieng of Saint Paule There is no condemnation to those that are in Christ Iesu. And if God be with vs who can be against vs who spared not his owne sonne but gaue him for vs howe then should he not with him giue vs all things who shall laie anie thing to the charge of Gods chosen c. Marl. fol. 161. What the gates of Syon signifie Within the port of the daughter Syon ¶ The portes or gates of the daughter Syon are the companies of the good and faithfull in which are recited the truth of God and al that leadeth so lyfe Psal. 87. 2. T. M. ¶ In the open assemblie of the Church saith Geneua What is vnderstood by the gates of Brasse For he hath broken the gates of brasse ¶ By the gates of brasse and barres are vnderstood all instrumentes of helpe for warre which how manie or strong so euer they bée profite nothing against the Lord. A like maner of speach vseth Christ of the gates of hell for the strengths and powers of them that bée in hell Math. 16. 18. The gates of hell shall not preuaile c. T. M. When there séemeth to mans iudgement no recouerie but all things are brought to despaire then God chieflie sheweth his mightie power Geneua How the gates doe mourne Then shall the gates mourne and lament ¶ The gates shal mourne and complaine because yâ— not onlie the Souldiers shal perish with the swoord but also the Iudges and giuer of Sentences He taketh the place of iudgement for the Iudges for in the gates was iudgment wont to be giuen Ruth 4. 1. Or euen the gates shall be destroied and no man shall enter in or goe out thereat For the gates mourne if the people bée not often séene in them T. M. What it is to open the gates of righteousnesse Open me the gates of righteousnesse ¶ To open the gates of righteousnesse is to open vnto the world the grace and righteousnesse that commeth from God So Esaie 26. 2. saith Open ye the gates that the good people maie goe in c. He willeth preachers to open Christ vnto the people for he is the doore through whome they must enter Iohn 10. 9. T. M. ¶ He willeth the doores of the tabernacle to be opened that he maie declare his thankfull minde Geneua Open ye the gates that the righteous nation c. may enter in ¶ He assureth the godlie to returne after the captiuitie to Hierusalem Geneua What the gates of death are Hath lift me vp from the gates of death ¶ The gates of death are the iudgements of death the counsells of the wicked the congregation of Satan the doctrines of falsenesse whatsoeuer leadeth to death T. M. GELDED ¶ Looke Chastitie GELOVSIE What the lawe of gelousie is THe law of gelousie séemeth to be a feare and a certeine nurture of wiues that they should be obedient vnto their husbands chast mannerlie faithfull such as giue no occasion to be suspect therto serued this lawe while it kept them vnder and gaue them no license to run at large whereby they might haue come in some suspect and so to haue come to this greate shame before the congregation T. M. After what manner God is gelous I the Lorde thy God am a gelous God ¶ I am gelous that is I am the Lord that watcheth and looketh narrowlie vnto your wickednesse and wil punish it secretlie And againe yâ— seruently loueth your goodlinesse and reward it abundantlie T. M. ¶ And will be reuenged of the contemners of mine honour Geneua ¶ He is called gelous because he cannot suffer that any should fall from him T. M. For God is called a gelous God ¶ God is called gelous because he will not permit that anie other Gods shall be worshipped but he onelie will be loued and worshipped as God The Bible note Wherefore Saint Paule was gelous ouer the Corinthians I am gelous ouer you with godlie gelousie ¶ For this cause was Saint Paule gelous ouer the Corinthians because that he had trulie instructed them in the christen faith was afraid least they being deceiued and vndermined by the wilie crafte of them that slaundered him shoulde fall awaie from the true doctrine that they had receiued This godlie gelousie ought to be in all Bishops and Pastours Sir I. Cheeke GENEALOGIE Of the Genealogie of Adam and Christ. IN Moses bookes the Genealogie of Adam is discribed whose children are the children of wrath and of death In the new Testament the Genealogie of Christ is set foorth in whome we are borne a new and are made the children of God and heires of the kingdome of heauen through Christ. Sir I. Cheeke ¶ Luke ascendeth from the last Father to the first And Mathew descendeth from the first to the last Mathew extendeth not his rehearsall farther then to Abraham which is for the assuraunce of the promise for the Iewes Luke referreth it euen vnto Adam whereby the Gentiles also are assured of the promise because they came of Adam and are restored in the second Adam Mathew counteth by the legall descent and Luke by the naturall Finallie both two speaking of the same persons applie vnto them diuerse names Geneua GENERATION How generation is taken in this place Which followe me in the Generation◠¶ The Generation is 〈…〉 wherein the elect shall beginne to liue a new â—yâ—â— that is to saie when they shall enioie this heauenlie inheritaunce doth in bodie and soule Beza GENTILES How God chose the Gentiles to praise him THis people haue I made for my selfe and they shall shew forth my praise ¶ To shew forth the praise of the Lord is to preach the remission of sinnes and the deliuorance from death and hell and the giuenesse of euerlasting life by the mercie of God for Christs sake A like manner of speaking vse th Dâ—uâ—d in the Psal. 22. 22. where he beeing the figure of Christ saith In the midst of the congregation wil I praise thee c. Thus shuld the Genâ—iles and Heaten praise him which people he chose for himselfe as ye maie see in the text For the Iewes which were signified by Iacob wold not doe it but put their confidence in keeping of the lawe This doth
suanitatis A Sacrifice vnto God a swéete sauour whole Grocers shops of spicerie all the flowers in Priapus garden all the floures in Naiades and Traiades and Satyrus that is all the flowers in Hils Dales and floures in manie a great Forest are not so delightfull and smelling The Uiolet hath not the like sauour the Rose hath not the like sauour the Lilie the like smell the Giliflower the like sent as good life through good faith yéeldeth to Gods nostrells c. T. Drant Of the good purpose of man ¶ Looke Man GOOD INTENT How our good intents must agree with Gods word NOthing can be done to the honour of God nor with a good intent but that which is done according to his word For the word of God is the verie true and onelie rule of all good intents and of the honour wherwith he ought to be honoured For it is not sufficient for man to honour God according to his own fansie and to doe whatsoeuer liketh himselfe For God hath giuen a contrarie commaundement saieng Do not euerie one of you what shall please you but that onelie which I commaunde you Pet. Viret The Lord was wroth with Oza and smote him because he put his hand to the Arke c. ¶ Oza punished because he tooke vpon him an office wherevnto he was not called for it was the Priests office Nu. 4. 15. So that all good intents be condemned except they be commaunded by the word of God Leo the first of that name in his sermon of the Passion of of the Lord saith that Peter when he cut off the eare of the seruaunt of the high Priest was moued with a godly motion but what godly motion could it be which Christ reproued yea so reproued it that he affirmed yâ— he which so drew the sword shuld perish with the sword What other thing was this then to haue a zeale of God but as Paul saith not according to knowledge Paule also the Apostle when he afflicted and destroied the Christians thought that he did God high seruice Pet. Mar. vpon Iudic. fol. 152. Of the good intent of Nadab and Abihu The good intent of Nadab and Abihu the sonnes of Aaron doe shewe vs the fruites of mans good intent without Gods word As we maie doe nothing lesse so doth that ensample teach that we maie doe no more then is commaunded T. M. Examles of good intents out of holie Scripture ¶ The man that gathered sticks on the Sabboth daie thought he had done well and yet was stoned to death for his so dooing Nu. 15. 32. ¶ Looke Man ¶ The man that doth after the meaning of his own heart God will punish Saule of a good intent saued Agag king of Amalech contrarie to the commaundement of God by Samuel therfore was reproued 1. Reg. 15. 8. c. Iames Iohn desiring of good intent that fire might come downe from heauen and consume the Samaritanes were rebuked of Christ. Luke 9. 54. ¶ Peter of good intent would haue disswaded Christ from his suffering was called Satan for his labour Mar. 8. 32. ¶ Iudas of a good intent spake to haue the ointment solde and the monie giuen to the poore ¶ The Iewes of a good intent put Christ and Stephen to death Math. 27. Act. 7. GOODS How and where they ought to be most safelie laid vp A Mans goods are no where more safelie laid vp then in the hands of his friends As Alexander being asked the question in what place he hadde his treasure lieng in the handes of my friends quod he meaning that a mans goods are no where more safelie then so laid vp in store For when the case requireth goods so bestowed come againe to our hands with increase How the goods of the Church ought to be bestowed S. Hierom saithâ— so manie as with the goods of the Church satisfie their own pleasure are like to the Pharisies which gaue monie to the kéepers of Christs sepulcher to oppresse the glory of God Hierom. in Math. cap. 28. Vrban Bishop of Rome saith The goodes of the Church ought not to be turned to anie other vses then to Ecclesiastical vses and the commâ—dities of the poore for they are saith he the oblations of the faithfull and the patrimonie of the poore giuen vnto the Lord for this purpose If anie man therefore which God forbid bestoweth them otherwise let him take heed he fall not into the damnation of Ananias Saphira be proued guiltie of Sacriledge Forasmuch as not onlie Tenths are not ours but are appointed for yâ— reliefe of yâ— congregation but also whatsoeuer we receiue more of God then we haue néede off that altogether ought to be bestowed on the poore If we receiue that for our owne lusts vanities which is appointed for the poore looke how manie people die either for hunger or want of cloathes in all those places where we dwell let vs be well assured that at the daie of iudgement we shall vender accompts for the liues of them all Caesarius in admonitione S. Gregory appointeth that the Church-goods should be deuided into foure parts One to the Bishop and his familie for the maintenaunce of hospitalitie and reliefe of the poore The second to the Cleargie that is to saie to the Ministers Deacons Schollers The third to the poore The fourth to the repairing of the Temple S. Gregory 12. q. 2. can quatuor GORTHEANS What the Gortheans were THe Gortheans were Sects celebrating their festiuall daies at other times then the Iewes did Epipha prefaci lib. 1. de hae res GOSPELL What the Gospell signifieth THe Gospell signifieth a message of God happie and ioifull news and sheweth to vs the grace by the which we are discharged and set frée before the iudgment of God and deliuered from the death and eternall damnation to the which we are iustlie condemned by the Law And it declareth vnto vs by by what meanes wherby and by whom we obtaine that grace and of whom Pet. Viret ¶ As touching the interpretation of this word Gospell it being taken from the Gréeke word signifieth good or glad tidings The which word the thréescore and ten Interpreters vsed so often as they found the Hebrue word Bisser which signifieth to tell and Besora Tidings being the deriuatiue of the same and also Mevasser Telling Marâ—orate This word Gospell signifieth good tidings and is taken héere for the Storie which conteineth the ioifull message of the comming of the Sonne of God promised from the beginning Geneua ¶ The Gospell after S. Iohn Euangelion signifieth good tidings And in the holy writers it signifieth a publique solemne and open preaching of Christ whereby his death hath purged our sinnes and being risen from the dead raineth in the haâ—ts of his chosen and renueth them vnto godlines through his spirit mortifieng from time to time their foolish lusts and abolishing more and more the remnaunt
of their naturall corruption and this indéede is verie good tidings for heereby we are deliuered from the fearâ— of death and damnation and from the bondage of sinne and Satan Briefelie héereby we are remoued from darknesse to light from despaire to good hope from death to life from Hell to Heauen Now because the office of proclaiming and publishing this most ioifull tidings was committed to the Ministers of the newe Testament the name of the Euangelists is most properlie attributed vnto them and speciallie to those that the Natiuitie conuersation death resurrection of the Lord Iesus wherin the blesfulnesse resteth that we sée so much aduaunced Some writers affirme that as manie promises of felicitie and saluation as there is so manie Gospells there bée and that therefore the Prophets are Euangelists When they speake of the redemption that Gods annointed shoulde accomplish I thinke it not good to striue about words and I denie not that the Hebrewe word Bassac which signifieth the Euangelize and to preach good tidings is applied in some place to yâ— men of yâ— olde time howbeit I beléeue rather that Euangelion is an open publishing of saluation alredie performed and accomplished then of the same promised And therfore they speake more distinctlie and properlie that giue the name of Euangelists to the Apostles and writers of the histories of the Lord Iesus and finallie to the ministers of the new Testament And to giue place rather to this iudgement the wordes of our Sauiour in the. 16. of Luke moueth me where he saith That the Law and the Prophets were vntill Iohn Baptist and from that time the kingdome of God was Euangelized Trah What is meant by the Gospell preached to the dead For vnto this purpose verilie was the Gospel preached vnto the dead that they should be iudged like other men in the flesh but shall liue before God in the spirit ¶ As certeine learned expositours will that he héere calleth preaching of the Gospell vnto the dead in the chapter going next before The preaching to the spirits that were in prison which thing saie they signifie as much as vnto the dead also or spirits in prison came that salue of medicine of the Gospell and of the glad tidings of Christs passion whereby they were loosed the strength thereof béeing so pithie that they were therwith brought out of prison to immortalitie And because it might haue bene demaunded how yâ— soules of these blessed came out of prison whether compassed with their bodies or onely in pure substaunce of yâ— spirit Therfore saith Peter that they should be iudged like other men in the fleshe that is when all other men shall be iudged in the flesh but should liue before God in the spirit which signifieth that in the meane season til that iudgement come shal their soule liue and reâ—oice before God through Christ. T. M. ¶ Although the wicked thinke this Gospell new and vexe you yâ— imbrace it yet hath it béene preached to them in time paste which nowe are dead to the intent that they might haue ben condemned or dead to sinne in the flesh and also might haue liued in the spirit which two are the effect of the Gospell Geneua How Christs Gospell is likened to a Bowe And he that satte vpon him had a bow ¶ The bow is Christs Gospell the preaching whereof is disposed at his pleasure therfore like as the enimies be ouerthrowne by the arrowes which the Bowe shooteth out a farre off euen so the nations that were farre off are subdued vnto Christ by the preaching of the Gospell Ephe. 2. 13. This did Christ promise to his Disciples saieng I will giue you a mouth and wisedome which all they that shall be against you shall not bée able to gaine saye or gaine stande Luke 21. 15. And Paule following the Prophet saith I will destroie the wisedome of the wise and shake off the vnderstanding of the skilfull Esaie 29. 14. 1. Cor. 1. 19. Also the weapons of our warre are not fleshlie but mightie to Godwarde c. 2. Cor. 10. 4. Whereto pertaine those thinges which are written in the Psal. 45. 5. 1. Cor. 14. 24. And Heb. 4. 12. Marl. vpon the Apoc. fo 90. Whie the Gospell is said to beâ— euerlasting Hauing the euerlasting Gospell An honourable Title of the Gospell and it is called euerlasting first because it bringeth and beheighteth good thinges according to this Text He that beléeueth in mée hath euerlasting Iyfe Iohn 6. 47. And this is the promise which he hath assured vs off euen euerlasting lyfe 1. Iohn 2. 25. Seconde because that accordinge to Paules saieng There is none other Gospell to bée looked for no not euen at an Angell from heaâ—en Gal. 1. 8. Thirdlye because it was promised longe agoe by the Prophettes in the holye Scriptures Rom. 1. 2. Lyke as where it was sayde The womans séede shall breake thy head Gen. 3. 15. And also in thy séede shall all Nations of the earth bée blessed Gen. 22. 18. Lastlie the Gospell is tearmed euerlasting because it shall endure for euer maâ—gre all the vngodlye for Christes reigne is such as shall haue no ende Luke 1. 33. 1. Cor. 15. 27. For it consisteth in spirite and truth and not in outward things according as it is sayd all the gloriousnesse of the kings daughter is from within Psal. 45. 13. Marl. vpon the Apoc. fol. 207. How the Gospell is no lesse to bee reuerenced then the bodie of Christ. I aske this question of you bretheren and sisters sayth Saint Austen aunswere mée whether you thinke greater the worde of God or the bodie of Christ if you will aunswere the truth verilie you ought to saie thus that the worde of GOD is no lesse then the bodye of Chrst. And therefore with what carefulnesse wée take héede when the bodie of Christ is ministred vnto vs that no parte fall thereof out of our owne hands on the earth with as greate carefulnesse lette vs take héede that the worde of God which is ministred vnto vs when wée thinke or speak of vaine matters perish not out of our hearts for he that heareth the worde of God negligentlie shall bee guiltie of no lesse faulte then he that suffereth the bodye of Chrst to fall vpon the ground through his negligence Cranmer fol. 170. Whether the booke or leaues of the booke be the Gospell By the authoritie of Saint Hierome the Gospell is not the Gospell for reading of the letter but for the beliefe that men haue in the worde of GOD. That it is the Gospell that we beléeue and not the letter that we reade For because the letter that is touched with mans hande is not the Gospell but the sentence that is verilie beléeued in mans hearte is the Gospell For so Saint Hierome saith The Gospell that is the vertue of Gods word is not in the leaues of the bookes but it is in the roote of reason Neither the Gospell he sayth is in the writing aboue
of the letters but the Gospell is in the marking of the sentence of Scriptures This sentence approueth Saint Paule saieng thus The kingdome of God is not in worde but in vertue and Dauid saith The voice of the Lorde that is his worde is in vertue And after Dauid saith Through the worde of God the heauens were made And in the spirit of his mouth is all the vertue of them In the booke of Mar. fol. 644. An exposition of this place following For I am not ashamed of the Gospell ¶ The Gospell is that heauenly message which declareth vnto vs yâ— Iesus Christ is the power of God in whom and by whom God doth set foorth vnto the world all his heauenlie treasures that whosoeuer doth beléeue in him whether he be a Romaine or a Iew Gréeke or other he should not perish but haue lyfe euerlasting Sir I. Cheeke Saint Bede affirmeth that in his time and almost a thousand yeares after Christ héere in Britaine Easter was kept after the manner of the East church in the full moone what daie in the wéeke so euer it fell on and not on the Sundaie as wée doe now whereby it is to be collected that the first preachers in this land haue come out froÌ„ the East part of yâ— world where it was so vsed rather then from Rome Petrus Cluniacensis writing to Barnard affirmeth that the Scottes in his time did celebrate their Easter not after the Romaine manner but after the Gréeks And as the sayd Britaines were not vnder the Romaines in the time of this Abbot of Cluniake So neither were they nor would bee vnder the Romaine Legate in the time of Gregorie nor woulde admit anie primacie of the Bishop of Rome to be aboue them Ghildas saith that Ioseph of Aramathia that tooke downe Christ from the crosse béeing sent hether by Philip the Apostle out of Fraunce he beganne to preach the Gospell first in this Realme in the time of Tiberius the Emperour Nicephorus saith that Symon Zelottes about the same time came into this land and did the like Theodoretus sayth that Saint Paule immediatly after his first deliuerie in Rome vnder the Emperour Nero preched the Gospell in this Ilande and in other Countries of the West Tertulian saith of his time that the countries of Britaiâ—e which the Romaines could neuer attaine vnto are now subiâ—ct to Christ. Origen saith the same GOATE How this Goate doth figure Christ. PUtting them vpon the head of the Goat ¶ Héere this Goat is a true signe of Iesus Christ who beareth the sinnes of the people Esay 53. 5. Geneua Why it is called the scape Goate And the other for a scape Goate ¶ In the Hebrew it is called Azazel which some saie is a mountaine néere Sinai whether this Goate was sent but rather is called scape Goate because it was not offered but sent into the desart as verse 21. Geneua GRACE What Grace is BY grace vnderstand the fauour of God and also the gifte of working of the spirit in vs as loue kindnesse patience obedience mercifulnesse despising of worldlie thinges peace concord and such like Tindale The true definition of grace The true definition of Grace and agréeing to the holy scriptures is the free beneuolence of God whereby he counteth vs déere in Christ Iesus and forgiueth vs our sinnes giueth the holie Ghost an vpright life and eternall felicitie by this definition is séene not onlie what we call grace but also by whom we haue it and with all the principall effects thereof Pet. Mar. vpon the Rom. fol. 140. Receiued grace of all Apostleship ¶ Grace is throughout all the Epistles of Paule taken for the fauour and frée mercie of God whereby he saueth vs fréelie without anie desertes or workes of the lawe In like maner peace is taken for the tranquilitie of the conscience being fullie perswaded that through the merites of Christs death and bloud-shedding there is an attonement and peace made betwéene God and vs so that God will no more impute our sinnes vnto vs nor yet condemne vs. Sir I. Cheeke What it is to reiect grace To reiect and refuse the grace of God is to séeke righteousnesse by the law or to deserue grace by our owne righteousnes What difference is betweene grace and gift Grace properlie is Gods fauour beneuolence or kind mind which of his owne selfe without deseruing of vs he beareth vnto vs wherby he was moued inclined to giue Christ vnto vs with all his other gifts of grace Gift is the holie Ghost his working whom he powreth into the hearts of theÌ„ on whom he hath mercie whom he fauoureth Though the gifts of yâ— spirit increase in vs dailie haue not yet the full perfection yea though there remaine in vs yet euill lusts sinne which fight against the spirit as he saith héere in the seauenth Chapter and in the fift to the Galathians and as it was spoken before in the third Chapter of Genesis of the debate betwéene the womans seede and the séede of the Serpent yet neuerthelesse GODS fauour is so greate and so strong ouer vs for Christs sake that wee are counted for full whole and perfect before God For Gods fauour towardes vs diuideth not her selfe increasing a lyttle and little as doe the giftes but receyueth vs whole and altogether in full loue for Christes sake our intercessour and Mediatour And because the giftes of the spirite and the battell betwéene the spirite and euill lustes are begunne in vs alreadie Of this nowe vnderstande thou the. 7. Chapter where Paule accuseth himselfe as a sinner and yet in the 8. Chapter sayth There is no dampnation to them that are in Christ and that because of the spirite and because the gifts of the spirite are begunne Sinners wée are because the flesh is not full killed and mortified Neuerthelesse in as much as we beléeue in Christ and haue the earnest and beginning of the spirite and woulde faine bée perfect GOD is so louing and fauourable vnto vs that he will not looke on such sin neither will count it as sinne but will deale with vs according to our beliefe in Christ and according to his promises which hée hath sworne to vs vntill the sinne bée full slaine in vs and mortified by death Tindale in his Prol. to the Rom. The difference betweene grace and the Lawe Chrisostome noteth certeine diefferences betwéene the Lawe and Grace The Lawe sayth hée setteth â—oorth a Crowne but first requireth workes and battailes Grace first crowneth and afterwarde bringeth vnto the battayle By this hée teacheth that the righteousnesse which is set forth the Lawe is obteined by workes for wée cannot bée iustified by the lawe vnlesse wée haue accomplished all the thinges which are commaunded in the lawe But that other righteousnesse which wée haue by grace through fayth doth first crowne vs with a newe generation and adoption to be the children of
The Bible note ¶ Looke Eliote HINDER PART What is meant by the hinder part of God THe hinder part of God is Christs humanitie the which he tooke vpon him in the end of the worlde that we might liue without end HYPOCRITE What an hypocrite is AN hypocrite is as much to saie as a fainer or dissembler or a player which representeth the person of an other man which seemeth to be such a one as indéede he is not Marl. vpon Math. fol. 113. Hypocrisie described We sée manie which beare the face of verie zealous Christians so long as it is but to dispute and to holde long talke to beare men in hand that they studie to serue God and to honour him and yet for all that as soone as they haue to doe with their neighbour a man shall perceiue what they haue in their hearts for they séeke their owne aduauntage and make no conscience to rake to themselues and to beguile folke when they haue them in their danger by what meanes so euer it be Now then there is no doubt but that those which séeke their owne aduauntage and profite are hypocrites Caluine vpon Iob. foi 4. HYPOTIPOSIS What this word signifieth IT is a figure called Illustration by the which the forme of things is so set foorth in words that it séemeth rather to be séene with the eies thâ—â— heard with the eares Marl. vpon Math. fol. 607. HIRE What is meant by hire wages or reward AND my hire is with me ¶ Héere Christ sheweth himselfe to be iudge of the whole worlde inasmuch as he auoucheth that he will render euerie man his reward For all this whole booke treaseth of the holynesse and righteousnesse of the chosen and lykewise of the naughtinesse of the cast-awaies wherfore it behoueth vs to bée héedfull that euerie one of vs doe diligentlie performe his duetie according to his calling As for the profiting or not profiting of our labour that must we put to the discreation of him that promiseth to yéeld to euerie man his reward according to his work Let vs not sléepe as other doe but let vs watch be sober 1. The. 5. 6. waiting for the blessed hope for yâ— appearing of yâ— glory of yâ— great God of our sauiour Iesus Christ. Tit. 2. 13. Moreouer the hire wherof mention is made héere must be referred not to the desert of the worke as the meritmoÌ„gers talke but to yâ— beléeuing of yâ— promise according to this text when yée haue done al that is enioined you saie ye we are vnprofitable seruants haue done that which we ought to doe Luke 17. 10. Marl. vpon the Apoc. fol. 312. Why eternall life is called by the name of hire And yâ— thou shouldest render hire vnto thy seruants c. The Lord shall bring to light the things that are couered make the righteousnesse of yâ— godlie to shine as the noone daie whome the gracelesse world had condemned for the worst of al men Psa. 32. 6. Esa. 58. 8. 1. Cor. 4. 5. And it is called by yâ— name of hire in the Scripture not absolutelie nor yet for yâ— works sake but in respect of yâ— bountifulnes of the promiser as for example If a man â—uie a bondslaue he is wholie at his maisters coÌ„maundement And whatsoeuer seruice or toile he doth it is onelie his Lorde and maisters Now if his maister should of his owne frée goodnesse promise his slaue anie wages for shewing himselfe diligent and faithfull in dooing his seruice surelie it were rather a reward then of hire but yet the maisters promising of it giueth it the name of hire by reason wherof our Sauiour Christ saith When you haue done all that is commaunded you saye ye we be vnprofitable seruants Luke 17. 10. Marl. vpon the Apoc. fol. 164. HISTORIE What an historie is TVllie calleth an historie the witnesse of times the light of vertue the life of memorie Maistres of life HOBAB What this Hobab was AND Moses said to Hobab the sonne of Raguel the Madiaâ—te Moses Father in lawe ¶ Hobab is the same which before is called Iethro euen as Salomon is called in some place Idida and as Osias is also called Azarias He was the sonne of Raguel and Father to Zephora Moses wife Albeit that in the second of Exod. Raguel is called her Father not because hee was so indeede but because he was her Fathers Father which manner of speaking is not a few times vsed in the Scripture T. M. ¶ Some thinke that Raguel Iethro Hobab and Keni were alone Kimhi saith that Raguel was Iethroes Father So Hobab was Moses Father in lawe Geneua HOLIE Who is holie HE is holie that is borne againe by the word of lyfe and hallowed that is to saie made cleane by Christs spirite and so â—s become the dwelling place of God In the respect whereof Paule calleth them holie which are borne againe through the fountaine of lyfe Rom. 1. 7. 1. Cor. 1. 2. For the chosen heare how the Lorde saith Be ye holie as I am holie Leuit. 11. 44. 1. Pet. 1. 16. Also God hath not called vs to vncleannesse but to holinesse 1. Thes. 4. 7. Marl. vpon the Apoc. fol. 276. How Christ is called holie Thus saith he that is holie c. ¶ Christ Iesus is properlye tearmed holie and so soothfast because that all other things yea euen the Starres of the Skie are defiled and vntrue in comparison of him for he is God blessed for euer Rom. 9. 5. Moreouer he onelie is holie in respect of his manhood because béeing segregated from the number of sinners he alwaies performed the things that pleased his Father and became obedient vnto him euen vnto death He did not sinne neither was there anie guile founde in his mouth Heb. 7. 26. Iohn 8. 29. Psal. 2. 8. 1. Pe. 2. 22. Héereby onelie hath he reconciled vs vnto God and obteined faith and grace at his hand for vs becomming our righteousnesse and holynesse 1. Cor. 1. 30. To be short he is worthelie termed the holie of holiest Dan. 9. 24. Marl. vpon the Apoc. fol. 60 What is meant by the Angells crieng Holie Holie Holie And one cried to an other said Holie Holie Holie ¶ This oft repetition signifieth that yâ— holie Angels cannot satisfie themselues in praising God to teach vs that in all our liues wée should giue our selues to the continuall praise of God Geneua The meaning of the Prophet in this place With the holie thou shalt be holie and with the perfect thou shalt be perfect with the cleane thou shalt be cleane and with the froward thou shalt be froward ¶ This text most commonlie hathâ—bene alleadged to this end That if a man did acquaint himselfe and kéepe companie with good men he shoulde learne by their example custome and companie kéeping to be a good a godlie man And contrariwise who did keep companie with the vngodlie with mockers and scorners with liars and swearers
for of iust is deriued Iustice. And to say briefely to be iust is to be cleare sound and vpright according to the degrée condition office person which euery man beareth and to aunswere the same in all pointes without blame Each degrée condition estate and person hath his order and Iustite c. Musc. in his Com. pla fo 421. IVSTIFICATION What is vnderstood by Iustification BY iustifieng vnderstande none other thing then to be reconciled to God and to be restored into his fauour and to haue thy sinnes forgiuen thee As when I say God iustifieth vs vnderstand thereby that God for Christs sake merites and deseruings onely receiueth vs vnto his mercie fauour and grace and forgiuenesse of our sinnes And when I say Christ iustifieth vs vnderstand thereby that Christ onely hath redéemed vs bought vs deliuered vs out of the wrath of God and damnation and hath with his works onely purchased vs the mercie fauour and grace of God and the forgiuenesse of our sinnes And when I say Faith onely iustifieth vnderstand thereby that Faith and trust in the trueth of God and in the mercie promised vs for Christs sake and for his deseruings workes onely doth quiet the conscience and certefie hir that our sinnes be forgiuen and we in the fauour of God Tindale in his Prologue to the Romanes To iustifie is nothing els then to acquite him that was accused from all filthinesse as allowing his innocencie sith therefore God iustifieth vs by the intercession of Christ he doeth acquite vs not by allowaunce of our innocencie but by imputation of righteousnesse that we maye be counted for righteous in Christ which are not righteous in our selues Cal. 3. bo chap. 11. sect 3. This word iustifie in the Latine mens eares is as much to say as to make iust lyke as magnifie to make great and sanctifie to make holy And this sence of this word the Diuine schoolemen like well which they that doe followe them doe yet earnestly stand vnto Augustine also doth in diuers places still expound this word of iustifieng in this sence when he saith Beléeuing in him which iustifieth the wicked that is to say of the wicked doth make godly The Apostle Paule out of whose writings this entraunce of Iustification is principally taken vsed the word of iustifieng not in the sence that the Latine eares doe like but in that sence which the holy Scripture vseth it according to the custome of the holy language in which he was born brought vp and instructed in from his childhood In that language to iustifie is as as much to say as to quite a man of his offence and to pronounce him iust The contrary of it is to condemne a man of naughtinesse and wickednesse c. This word iustifie is not to make one iust which is vniust and wicked but is vsed in euery place for to quite a man of his fault and to pronounce and declare him iust Musc. fol. 222. How we are iustified freely and by Faith onely It is also the cause why Faith is plainly called by S. Paule the Faith of the chosen and for the which Iustification is attributed vnto it that honour is giuen vnto it forsomuch as many doth acknowledge himselfe by the same such as he is of his owne nature to wit a poore and miserable sinner the childe of wrath subiect to death and eternall damnation therefore spoyling himselfe of his owne Iustice and of all trust in his owne workes and merites he doth imbrace Iesus Christ to be cladde with his Iustice to the ende that by it his sinnes may be couered in such sort that they come not to count at the iudgement of God and so that the poore sinner by reputed iust as though he had neuer offended and that because the Iustice of Christ is allowed vnto him Faith as though the same were proper to the man to whom it is allowed Pet. Viret All men are sinners and want the glory of God but they are iustified fréely by his grace through the redemption that is in Christ. ¶ Héere Paule saith We are iustified fréely If there bée any deseruing lesse or more then it is not freely He saith also Of grace if it be any part of workes then it is not of grace for as S. Paule saith Then grace were no grace S. Ambrose saith vpon this place of S. Paule All men are sinners c. They are iustified fréely saith S. Ambrose for they doing nothing nor nothing deseruing alonely by Faith are iustified by the gifte of God Héere Saint Ambrose saith Men working nothing nor nothing deseruing are iustified by Faith onely D. Barnes ¶ Origen vpon the same tâ—xt saith That the Iustification of Faith is alonely sufficient so that a man do beleeue onely he is iustified though there be no woâ—â—â—es â—oke of him at al. By Faith was the théefe iustified without yâ— workes of y◠〈…〉 for yâ— Lord did not aske him what he had done nor looke for any works of him but did accept him onely for confessing of Christ. Wherefore saith Origen a man is iustified by Faith vnto whome as concerning Iustification the works of the law help nothing ¶ Héere it is plaine by Origen that workes doe helpe nothing to Iustification but Faith onely D. Barnes What thing doth purchase Iustification The same thing that purchaseth remission of our sinnes doth also purchase Iustification For Iustification is nothing els but remission of sinnes Now Faith purchaseth vs remission of sinnes Ergo by Faith we are iustified Now that Faith purchaseth remission of sinnes is well proued by the Article of our Faith Credo remissionem peccatorum I beléeue remission of sinnes Now if I haue not this remission for Faith then Faith deceiueth me For I doe beleeue onely because I would haue remission of sinnes What néede we to beléeue remission of sinnes if I may deserue it by workes D. Barnes What the true way of Iustification is The very true way of Iustification is this First commeth God for the loue of Christ Iesus alonely of his méere mercie and giueth vs fréely the gifte of Faith whereby we doe beléeue God and his holy word sticke fast vnto the promises of God and beléeue that though heauen and earth and all that is in them should perish and come to naught yet God shall be founde true in his promise For this faith sake be we the children of God This is not such a Faith as men dreame when they beléeue that there is one God and beléeue that he is eternall beléeue also that he made the world of naught yea and beléeue that the Gospell is true and all things that God speaketh must be true and fulfilled with other such things This is not the Faith that we be iustified by for Diuells and Infidells haue this faith and also we may atteine to these things by the strength of reasonâ— But the Faithâ— that shall iustifie vs must be of another manner
of strength for it must come from heauen and not from the strength of reason It must also make me beléeue that God the maâ—er of heauen and earth is not onely a Father but also my Father yea and that through the fauour that Christ hath purchased me from the which fauour neither heauen nor earth tribulation nor persecution death nor hell can deuide me But to this sticke I fast that he is not alonely my father but also a merciful father yea and that vnto me mercifull so mercifull that he will not impute my sins vnto me though they be neuer so many nor so great so long as I hang on the blessed bloud of Christ Iesus and sinne not of malice but of frailtie and of no pleasures D. Barnes How Cornelâ—us was iustified Cornelius a Gentile did great almes and praied vnto God alwaies vnto whome the Angell spake on this maner Thy praier and thine almes are come vp into remembraunce in the presence of God Of this text some doe gather that his good workes did helpe to Iustification The solution The Holy ghost hath openly declared himselfe there for he saith that this Cornelius was a deuout man and one that feared God How could this be without that God had taught him inwardly by Faith Yea how could he know God and that deuoutly but by faith Ergo he was iustified before God by his Faith but the world knew not his Iustification And therefore the Holy ghost doth declare his inward Iustification when hée saith that he was deuout and feared God And also doth showe openly the fruits of his Iustification when he saith that he did Almes Moreouer you haue there that the Holy ghost fell on them afore they were baptised in water the which declareth openly that they were iustified before God This well declareth in your owne lawe whose words be these Cornelius Centurion being yet an Heathen man was made cleane by the gifte of the Holy ghost afore all good workes for he was an heathen man D. Barnes ¶ Looke more in Cornelius Iustified by grace what it meaneth Are iustified fréely by his grace ¶ This saieng doth S. Ambrose expound on this wise They working nothing nor acquiting him any whit are iustified by Faith alone by the gift of God This word Fréely although many be therewith offended is also euidently expressed by Paule himselfe in these words Fréely without the lawe without workes it is a gifte and such lyke which thou maist marke for they are all one with this foresaid exposition of S. Ambrose By Faith alone we are iustified which saieng signifieth thus much onely by the beliefe wherewith we beléeue that the mercie of God graunted in Christs bloud doth saue vs are we proâ—ounced righteous The word alone exclude the workes not that thou shouldest not doe them for vnto all good workes commaunded in the Scripture art thou bound and called to walke in them and must earnestly studie and indeuour thy selfe to leaue none of them vndone but that thou shouldest in noâ— condition thinke that thou art thereby iustified or made righteous before God Tindale How this place following is vnderstood The doers of the lawe shall be iustified ¶ So must it bée vnderstood saith S. Austen that we may knowe that they can no otherwise be the doers of the lawe except they be first iustified not that Iustification belongeth vnto doers but that Iustification doth procede all manner of doing ¶ Thus by the minde of S. Augustin we see that Iustification is first giuen that men might be able to doe the workes of the lawe This is also the exposition of the common glose D. Barnes Against those men which doe say they iustifie others Bretheren saith S. Austen we haue Iesus Christ our Aduocate with our Father he is the forgiuenesse of our sinnes he that helde this was in no heresie he that helde this was in no schisme For whereof came the schismes Truly when men do say we be iust when men do say we do sanctifie them that be vncleane we do iustifie the wicked we do pray and we doe obtaine But what saith Iohn If a man doe sinne we haue an Aduocate with the Father Iesus Christ c. ¶ Thus saith he by which words he did no more touch the Donatists then hée should now a dayes if he were a lyue gall them which doe so much chalenge to themselues all the authoritie in the Church to sanctifie and to iustifie men and doe for filthie gaine set the same also ouer vnto others Mus. in his Com. pla fo 224. How God doth iustifie vs. We said in the first Article of the word of iustifieng that to be iustified is as much to say in this matter according to yâ— meaning of the Scripture as to be acquited by grace from sinne to be taken for iust Therefore God doth so iustifie vs that hee forgiueth our sinnes he hideth them doth not charge vs with them any more but doth rather impute Iustice vnto vs not ours which is none but the Iustice of his Sonne our Lord Iesus Christ. And by this imputation of Iustice he maketh vs saued and blessed So the Apostle doth foure times set forth this Iustification to the Romanes least we should séeme to bring any thing with vs of our owne Lyke as Dauid saith he doeth expresse the blessednesse of yâ— man to whom God imputeth righteousnesse without workes saieng Blessed be they whose wickedness be forgiuen and whose sinnes be hidden Blessed is the man to whom God doth not impute sinne It appeareth verye well that the Iustification which is imputed by grace without works is the forgiuenesse of sinne the help vnto saluation For where as he might haue said Blessed hée they whome God doth iustifie without workes he saith Blessed â—e thou whose sinnes be forgiuen and whose sins be hidden Blessed is the man to whom God doth not impute sinne Muscul. fo 225. Iustifieng of the vngodly But beléeueth on him that iustifieth the vngodly ¶ God is said to iustifie the vngodly because he pardoneth his sinnes and of a wicked man maketh him good The Bible note ¶ Which maketh him that is wicked in himselfe iust in Christ. Geneua Of two manner of Iustifications There is two manner of Iustifications vnderstood in holye Scripture the one before God the other before man Of Iustification before God it is truly said of S. Paule Rom. 4. 3. Credidit autem Abraham c. Abraham beléeued God and it was imputed vnto him for righteousnesse And of Iustification before men S. Iames speaketh in the 2. chapter of his Epistle verse 21. Abraham pater noster c. Was not our father Abraham iustified through workes when he had offered his sonne vp vpon the Altar c. And yâ— he so ment appeareth by his very words which followeth within few lines after thus Credidit autem Abraham c. Abraham beleeued God it was reputed vnto him for righteousnesse he was
How the Letter killeth For the Letter killeth but the Spirit giueth lyfe ¶ The Letter héere and in the seconde to the Romanes verse 27. and in diuerse other places of the Scripture signifieth the Lawe or olde Testament and the Spirit the Gospell or new Testament And so doth Saint Austen expounde them in sundrie places of his booke which hée wrote of the letter and the spirit And Erasmus also both in his Paraphrases and Annotations Because the lawe findeth vs guiltie and thervpon condemneth vs therefore saith the Apostle rightly that it killeth And the gospel because it pronounceth vs righteous in Christ and sheweth vs that by him we are iustified from all thinges whereof we could not be iustified by the lawe Act. 13. 39. doth therefore bring lyfe As for such as by the letter will vnderstand the litterall sense and by the spirit the spirituall sense can no learned or christen man allowe For these wordes Letter ministration of death ministring of condemnation and that which is destroied signifieth all one thing And these Spirit Ministration of righteousness and that remaineth be there verie contraries Now wordes meaning one thing must haue one interpretation And by some of the first cannot the litterall sense be vnderstoode nor by some of the last the spirituall Ergo neither by these wordes Letter or Spirit sith Letter is all one with the first and spirit with the latter Tindale ¶ Origen writeth thus Et est in Euangelio littera c. Euen in the Gospell there is a Letter that killeth For when as Christ sayth Unlesse ye eate the flesh of the sonne of man c. If ye take the same according to the Letter the Letter killeth What is Littera occidens the murthering Letter Truely the lawe which causeth anger by which commeth knowledge of sinne which is a Schoolemaster vnto Christ. The lawe first killeth yâ— Christ may make aliue it condemneth yâ— Christ may iustifie it sheweth sinne it healeth sinne Ro. Hutchynson How letter and circumcision is taken in this place Which being vnder the Letter Circumcision doth transgresse the law ¶ The letter is héere taken for the outward shew or ceremonie as a little after by the spirit he vnderstandeth the circumcision of the heart Sir I. Cheeke ¶ When the Lawe is called the Letter or that is prouoketh death in vs or that it killeth or is the minister of death or that it is the strength of sinne it is meant as we consider the law of it selfe without Christ. Geneua LEVEN How Leuen is diuersely taken in the Scripture Leuen is sometimes taken in an euill sense for the doctrine of the Pharesies which corrupted the swéetnesse of the word of God with the leuen of their gloses And sometime in a good sense for the kingdome of heauen that is to saye the Gospell and glad tidings of Christ. For as leuen altereth the nature of dowe and maketh it through sowre euen so the Gospel turneth a man into a new lyfe and altereth him a little and little first the heart and then the members Tindale fo 226. Take heede and beware of the leuen of the Pharesies and of the Saduces ¶ By leuen héere is vnderstoode the doctrine and inuention of the Pharesies and of all other men lyke conditioned vnto them Sometime leuen in the Scripture is taken in an euill sense as héere and sometime in a good sense As in the. 13. 33. and in the 12. of Saint Luke verse 1. it is noted by the name of hypocrisie because it is deceitfull false and vngodly and maketh all the louers thereof hypocrits Tindale ¶ Leuen héere is taken for the â—rronious doctrine of the Pharesies Saduces which with their gloses deprauated the Scriptures Some thinke this word 〈…〉 n is taken for wholesome doctrine of the Gospell Math. 13. 33. Sir I. Cheeke Beware of the leuen of the Pharesie◠¶ He wi 〈…〉 eth the in to beware of contagious doctrine and such sâ—bile practises as the aduersarie vsed to suppresse the Gospell Ge 〈…〉 LEVY Of Leuy otherwise called Mathew AND sawe Leuy the sonne of Alpheâ— sit at the râ—ec 〈…〉 e of â—ustome ¶ He that is heere in Marke called Leuy in the Gospell before Chapter 9. and verse 9. is called Mathew in whom we haue an example how they that be called and beléeue ought to bring foorth worthy fruites of repentaunce Sir I. Cheeke ¶ Looke Mathew LEVITES What their office was TAke the summe c. from thirtie yeare olde and aboue ¶ The Leuits were numbred after thrée sortes first at a moneth olde when they were consecrate to the Lord next at 25. yeare old when they were appointed to serue in the tabernacle and at 30. yeare olde to beare the burthen of the tabernacle Geneua â— He sayd vnto the Leuites that taught all Israel and were sanctified vnto the Lorde put the holy Arke in the house which Soloâ—on the sonne of Dauid king of Israel did builde it shall â—e no more a burthen vppon your shoulders ¶ It appeareth héere that the Leuites charge was not onely to minister in the Temple but also to instruct the people in the worde of God And where as he sayth It shall bée no more a burthen vpon your shoulders that is as it was before the temple was builtâ— Therefore your office onely is now to teach the people to praise God Geneua How this place following is to be vnderstood For the Leuites were purer hearted to bée sanctified then the Priestes ¶ Pelicane translateth the wordes thus Leuitae quip 〈…〉 〈…〉 ritu c. For the Leuites were sooner or easier sanctified then the Priestes which he expoundeth more plainely in his Commentaries saieng Intiligitur Sacerdotum numerum imminutum fuisse c. It is to bée vnderstoode that the number of the Priestes was diminished which should haue sufficed for to prepare the Sacrifices and therefore they desired the helpe of the Leuites that all thinges might bée done more diligentlye There was also an other cause of the Leuites helpe for the sanctifieng of the Temple and the preparation of the Sacrifice was so sodeinly commaunded that many of the Priestes had not time to sanctifie themselues according to the lawe which required a certeine space for the same and the Leuites might bée sanctified with lesse adoe and in shorter time And surelye the verye circumstaunce of the place doe proue this to be the true vnderstanding of it for these be the wordes that immediatelye goe before but the Priests were too fewe and were not able to sleye all the burnt offeringes therfore their brethren the Liuites did helpe them vntill they had ended the worke and vntil other Priests were sanctified I. W. fol. 11. LEVIATHAN What Leuiathan signifieth DArest thou drawe out Leuiathan with an Angle c. ¶ Leuiathan as diuerse learned men expounde signifieth the greatest fish that liueth in the Sea which is a Whale T. M. Euen
Churches in this sorte Although a man had lyen with our Ladye Christs mother and had begotte her with childe yet were he able by the Popes pardons to pardon the fact How he wrote to Pope Leo. In the yeare of our Lorde 1518. the tenth yeare of King Henry the eight Luther wrote first to Leo Biopsh of Rome concerning the vse of pardons and in certeine priuate disputations called in doubt diuerse things concerning the Bishops supremacie for which after he was troubled lastly proclaimed an heretike vnder the defence and maintenaunce of Frederike◠Duke of Saxonie he preached writ against his power All Germanie soone after forsooke the Bishop of Rome and so was the whole state of Religion by his meanes altered among them Sleadane How he was troubled with the lusts of the flesh When I was a Monke I thought by and by that I was vtterly cast away if at any time I felt the lust of the flesh that is to saye if I felt any euill motion fleshly lust wrath hatred or enuie against my brother I assaide manie wayes to helpe to quiet my conscience but it wold not be for the concupiscence and lust of my flesh did alwaies returne so that I coulde not rest but was continually vexed with these thoughts This or that sinne thou hast committed Thou art infected with enuy with impaciencie and such other sinnes therefore thou art entered in this holy order in vaine and all thy good works are vnprofitable If then I had rightly vnderstood the sentences of Saint Paule The flesh lusteth contrary to the spirite and the spirit contrary to the flesh and these two are one against another so that ye cannot doe the things that ye would do I shuld not haue so miserablye tormented my selfe but shoulde haue thought and sayde vnto my selfe as now commonlye I doe Martin thou shalt not vtterlye be without sinne for thou hast flesh thou shalt therefore féele the battell thereof according to that saieng of S. Paule The flesh resisteth the spirit Dispaire not therefore but resist it strongly and fulfill not the lusts therof thus doing thou art not vnder the lawe c. Luther vpon the Gal. fol. 251. Let all troubled consciences comfort themselues by this example of Martin Luther and say as he sayde The question that Luther put foorth a little before his death Luther a little before his death moued this question to his friends as they sate at supper Whether we should know one an other in the lyfe to come or no and when they were al desirous to learne of him What saith he chaunced to Adam He had neuer seene Eue but what time god shaped her he was cast into a meruailous dead and sound sléepe But awaking out of the same when he sawe her he asked not whence shée is nor whence shée came but sayth Shée is flesh of his flesh and bone of his bones But howe knewe he that Uerily béeing full of the holy Ghost and replenished with true knowledge of God he spake thus In lyke manner shall we also in another life bée renued with Christ and shall knowe more perfectlye our parents wiues children and whatsoeuer is besides then Adam that time knew Eue. Sleadane Luthers praier before his death O God my heauenly Father the father of our Lord Iesus Christ and of all consolation I giue thée thanks that thou hast reuealed vnto me thy sonne Iesus Christ whome I haue beléeued whome I haue professed whome I haue loued whom I haue set foorth and honoured whome the Bishoppe of Rome and all that wicked rabell doe persecute and dishonour I beséech thée my Lorde Iesus Christ receiue my soule my heauenly Father although I be taken out of this lyfe albeit I must leaue this bodye yet knowe I assuredly that I shall remaine with thée for euer and that no man can take me out of thy hand Slea What sects is sayd to rise out of him Looke Sect. Macedonius Of his crueltie and tumult he caused in the Church MAcedonius a Priest of Constantinople taught that the holy Ghost was a creature and no God Betwéene this man and one Paulus was great strife whether of them should succéede Alexander in the Bishoprick of Constantinople So that Hermogenes maister of the chiualrie was slaine of the people when he came with the Emperours authoritie to stablish Macedonius whom the Arrians fauoured And being Bishoppe of Constantinople he practised extreame crueltie in the Church constraining the Christians to receiue the Communion with the Arrians in such wise that if women or children refused to doe the same he did either cut off their paps or by such other cruell torments force them therevnto He caused much tumult and businesse in the Church till at last a Sinode was assembled at Constantinople of 180. Bishops against him Cooper ¶ Macedonius at the first being an Arrian deposed by Acacius sect could not quiet himselfe but fell from the Arrians into an other heresie He denied the Godhead of the holye Ghost terming him the seruant and drudge of the Father and of the sonne This opinion they say Marathonius Bishop of Nicomedia taught before him These heretiks be called Pneumatomachoi Socrat. li. 2. chap. 25. Epiph. haeraes 73. MAGI What the Magies were BEholde there came wise men from the East to Hierusalem ¶ Wise men or Magi in the Persians tongue signifieth Philosophers Priestes or Astronomers and are héere the first fruites of the Gentiles that came to worshippe Christ. Geneua ¶ The wise men called Magi that came fom the East were neither kings nor Princes but as Strabo sayth which was in their time sage men among the Persians as Moses was among the Hebrewes He saith also that they were the Priests of the Persians Tindale MAGISTRATE What a Magistrate is THE worde Magistrate is deriued from Maister and signifieth the authoritie office of them which do eyther by right of inheritance gouerne subiects peoples or cities either haue y◠rule appointed thē by free electiō choise some do deriue the word Maister from the Latin Aduerbe Magis which is to say More for that master can do no more them others and excelling them in dignitie and authoritie Some doe drawe the worde Maister from the Gréeke word Menisos which signifieth greatest But whether that Maister come of the Aduerbe Magis either of the Greeke word Mènisos euerie way Magistrates do represent y◠authoritie office of Maisters And we be also therby enformed that it were méete for them which doe rule others to aduance and passe them whome they do rule in the prerogatiue of wisdome and authoritie Musc. fol. 546. How Magistrates are the Ministers of Gods iustice As the true Church doth acknowledge the ministers of the Gospell as the true ministers of God ordeined by him for the administration of spirituall things euen so doe shee knowledge the Magistrates as ministers of his iustice ordeined of him for the confirmation of the publike peace and
words al perfection as immortalitie wisdome truth innocencie power c. Geneua After the likenesse of God created he him ¶ That is after the shape and Image which was before appointed for the son of God The chiefe part of man also which is the soule is made like vnto God in a certeine proportion of nature of power working So that in that we are made like vnto God Tindale How God made man to be vndestroied God made man to be vndestroied ¶ That is when God made him in the Image of his owne likenesse neuerthelesse through the enuie of the diuell came death into the world whereby it may be easily gathered yâ— the wise maÌ„ doth speak ther of Adam being in the most perfect state of his first creation in the which if he had continued abiden still obaieng the commandement yâ— the Lord his God had giuen him neither death nor hel could haue had anie power of him he shoulde haue bene immortall he should haue liued for euer God then had created him to bée vndestroied if he had not through disobedience broken his commaundement I. Veron ¶ For God would not that man shuld perish But they after that they were created haue defiled the name of him that made them and are vnthankfull vnto him which prepared lyfe for them How the death of man and beast is alike It happeneth vnto man as it doth to beasts euen one condition to them both as the one doth so doth the other ¶ There is no difference betwéene a man and a beast as touching the body which of them both dieth but the soule of man liueth immortal the body of man riseth vp againe by the mightie power of the spirit of God The Bible note ¶ Man is not able by his reason and iudgement to put difference betwéene man and beast as touching those thinges wherevnto both are subiect or the eye cannot iudge any otherwise of a man béeing dead then of a beast which is dead Yet by the word of God and fayth we easily know the difference Geneua Who knoweth the spirit of man that goeth vpward ¶ Meaning that reason cannot comprehend that which faith beléeueth héerein Geneua ¶ The immortalitie of the soule is not knowne by carnall reason or sense but by the word of the spirit of God The Bible note How mans life is but sorow and care What profit saith the wise man hath man more of all the labour wherewith he wearieth himselfe vnder the Sunne but sorrow and care and nothing without paine griefe ¶ Euripides saith if thou which art borne mortall doe thinke to liue thy selfe without labour and vnquietnesse thou art a foole I. Northbrooke Of mans good purpose before grace A reason of the Pelagians Dunce men of mans good purpose before grace The grace of God say they doth helpe mans good purpose so that man doth first intend and purpose well as Dunce saith dispose himselfe by attrition to receiue grace and then God doth helpe him Aunswere Of truth there is no good purpose in man no good disposition nor good intent but all is against goodnesse and cleane contrarie against all things that agréeth with grace till that God of his méere mercy commeth and giueth him a will to will goodnesse yea and that when he thought nothing of goodnesse but doth cleerely resist all goodnesse This doth S. Austen proue in these words The Pelagians say that they graunt how the grace doth helpe euery mans good purpose but not that he giueth that loue of vertue to him that striueth against it This thing doe they say as though man of himselfe without the helpe of God hath a good purpose and a good minde to vertue by the which merit proceeding before he is worthy to be holpen of the grace of God that followeth after Doubtlesse the grace that followeth doth helpe the good purpose of man but the good purpose should neuer haue bene if grace had not preceded And though that the good studie of men when it beginneth is holpen of grace yet it did neuer begin without grace ¶ Héere we sée S Austen cléere against them D. Barnes How mans ordinance my be altered There be some orders in the primitiue Church commaunded by God some other were deuised by men for yâ— better training of the people Such orders as were coÌ„manded by God may in no wise be chaunged onely because God commaunded them for as God is euerlasting so is his word commaundement euerlasting On the other side such order as haue bene deuised by men may be broken vpon some good consideration only because they were men that deuised them For as they be mortall so all their wisdome and inuentions be but mortall And so indéed as touching such things as haue ben ordeined by men we are not bound of necessitie to the order of the primitiue Church But such things as God hath precisely coÌ„manded by his word may neuer be broken by any custome or consent Iewel Of the disposition of man As mans strength is so is his worke as is his will so is his worke as is his forecast so is his dooing as is his heart so is his mouth as is his eye so is his sleepe as is his mind so is his talke either of the law of the Lord or of the lawe of Behal In the Testam of Neptalin Of mans will and running It lieth not in any mans will or running but in the mercie of God Whereas some vpon this place doe ascribe part of iustification vnto the grace and mercie of God part of it vnto the same will and running or indeauour of man S. Austen maketh answere thus If saith he the Apostle did meane none other thing but that it doth not onely lye in the will and running of man except the mercy of God doe helpe we may also say on the contrary that it lyeth not only in the mercy of God without the will and running of man but sith it were a plaine vngodlynesse to saye so let vs not doubt but yâ— the Apostle did attribute all to yâ— mercy of God that he did leaue no manner of thing vnto our owne will endeuour Againe he saith in an other place Therefore that we should beléeue in God liue godly it lyeth not in the will and running of man but in the mercy of God not that we ought not both to will runne but because that he himselfe doth worke in vs both to wil and also to runne I. Veron Of two Hebrew words that signifie man A man sent from God ¶ The Hebrewes haue two words to signifie man Adam and Ish. Adam signifieth a man subiect to mortalitie miserie and calamitie Ish signifieth a man of reputation The Prophet Dauid comprehendeth both in one verse in the Psal. Heare this all ye people c. Bâ—th children of Adam and children of Ish. The Greeke word which the
Euangelist vseth is Anthropos And as Plato techeth it is made oâ— vp looking for yâ— state of mans body is vpright his face is aduanced to heauen he is not bent downeward to the ground after the manner of other beasts which thing the Greeks noted by the name of a man calling him Anthropos an vp looker They haue also another word Aner In the holy scripture written in Gréeke this worde Anthropos signifieth a man compassed with misery for in the tenth of the Acts when Cornelius worshipped Peter he sayd vnto him arise I also am Anthropos a mortall man And againe Paule and Bâ—â—â—abas when at Lustra iâ—â—â—ters Chaplaines wold haue sacrificed vnto them rent their clothes and cried saieng Men why do ye these things we also are Anthropoi men subiect to the same passions and miseries yâ— you be See then the measure yâ— the Euangelist kepeth wheÌ„ he saith yâ— I was sent of God he adorneth him with high authoritie setteth him vp on high aboue the common sorte of men but vsing together this word Anthropos he tempereth the matter with iust measure yâ— no man should think of Iohn more then he wasâ— For our nature and custome is either to aduance man too high or to abase or depresse theÌ„ too low The Iews extolled Iohn Baptist too high for some thought yâ— he was no man but an Angel in a mans bodie Some tooke him for the promised Messias The Euangelist weigheth him in a true paire of ballance neither diminishing any thing that God had giuen him nor adding more then was found in him c. Traheron Of the first man Adam and the second man Christ. The first man was of the earth earthly the second man is the Lord from heauen ¶ S. Paules purpose in this place is not to speake of the substance of our bodies or of yâ— substance of the Lords bodie but of the qualities as the words following declare Hoios Of what qualitie yâ— earthly of yâ— qualitie are the earthly of what qualitie the heauenly is of that qualitie are the heauenly This then is the sense The first man was of yâ— earth earthly that is subiect to sinne and corrupt affections which bring death The second heauenly that is full of heauenly qualities which through the power of Gods spirit draweth them lyfe and immortalitie As we beare the Images of the earthly yâ— is were sinfull and therefore compassed with death so shal we beare the Image of the heauenly that is our spirites shall bée renued to true holynesse our bodyes to immortalitie Wherfore when he saith the second man is the Lord from heauen hée meaneth not that he brought his body from heauen but that he is heauenly as he expoundeth himselfe that he is endued with heauenly qualyties Traheron ¶ Whereas he sayth The second man is the Lord from heauen it is attributed to Christ as concerning his diuinitie not in respect of his humanitie whose flesh hath this glorie by the power of God who dwelleth in it Geneua Of the man that gathered stickes on the Sabboth day They found a man gathering stickes on the Sabboth day ¶ Necessitie droue him not to gather stickes therefore was he worthy his cruell death forasmuch as he despised to heare the word of God wherevnto he was so straightly commanded to giue eare on the Sabboth day T. M. Of the man wounded There was a man saith Christ that trauailed from Hierusalem to Iericho by the way fell among théeues was spoiled wounded c. ¶ In which person mankinde is signified much more cruelly handled by the diuell then the figure expresseth we were spoiled of the gifts yâ— God had endued Adam withal as innocencie immortalitie the Image of God not onely in daunger of temporall but euerlasting death from which wee could neuer deliuer our selues The priest Leuit ministers of the law by whom yâ— law is signified passed by they ne could ne would help the afflicted They loked vpon him they saw that was all for the law sheweth reuealeth our misery reléeueth it not The Samaritane in whom our sauiour Christ the christian righteousnesse coÌ„ming by him is signified powreth Oyle into his wounds bindeth them vp carrieth him to the Inne wherein is noted both our lacke and miserie and also our help from whence it commeth How the birth of man is foure manner of waies Men haue bene brought into the world 4. manner of waies The first manner was of Adam who was shaped of the â—lime of the earth The second was of Eue who was brought out of a rib of Adams The third was of Christ only who was borne of a pure virgin The fourth is the coÌ„mon birth of all other men which are conceiued of the séede of male and female together Hemmyng MANDRAGORAS What Mandragoras is AND found Mandragoras in the field ¶ The Hebrues call it an hearbe or rather a root that beareth yâ— similitude of mans body Other cal it an Apple which being eaten with meat causeth conception S. Austen thinketh that it pleaseth women because it hath a pleasaunt sauour or rather for deinti 〈…〉 because there was not many of them to get T. M. ¶ The Mandrake is a kinde of hearbe whose root hath a certeine likenesse of the figure of a man Geneua MANES How the sect of Maniches rose of this man Of this man came the sect of the Maniches he was a Persian borne in manners rude and barbarous and of a fierce and cruel nature and without all modestie he endeauoured to perswade the people that he represented the forme of Christ. Sometime he sayde that he was Paraclitus that is the true comforter that was promised by Christ. His followers denied Christ to haue taken very flesh They reiected also the old Testament and part of the new Cooper In the time of Aurelianns began first the Maniches and one Manes bornâ— in Persia was the beginner of them This same spread his venim abrode largely First by yâ— Arabians afterward in Affrica which went to spéedely on yâ— it could not be swaged the space of two hundred yeares afterward The chiefe of their doctrine was yâ— ther wer two Gods the one good the other euill both like euerlasting This doctrine seemed vnto mans reason allowable For séeing God is good by nature that in the meane season the euill hath such power it is necessary ther be also a peculiar God which is authour doer of euils equal to the other God with power euerlastingnes Beside these had they other opinions the they taught namely yâ— Christ was no true God neither receiued they the bookes of the Apostles but fained their seueral doctrines yâ— which they called Christs gospel also They bosted also of seueral illuminatioÌ„s of heauen said they gaue the holy Ghost They ordeined sundrye ceremonies They vsed also choise of meates They forbad wedlocke saieng that thereby is obteyned the holy
congregation of such pure doctrine and perfect liuing that he made all that professed Christ to followe his example To be short philo the eloquentest writer of yâ— Iews perceiuing the first congregation of Alexandria yet to perseuer in the Iewish religion wrote a booke of their conuersation as it were in the praise of his Nation and as Luke sheweth how all thinges were common amonge the beléeuers at Hierusalem So did he put in writing al that euer he sée done at Alexandria during the time that Marke there taught preached He died in the eight yeare of Neros reigne was buried at Alexandria In whose place succéeded Aniamis Erasmus Of the martirdome of this Euangelist This Marke was the first Bishop of Alexandria and preached the Gospell in Aegypt and there drawne with ropes vnto the fire was burned and afterward buried in a place called there Bucolus vnder the raigne of Traianus the Emperour Booke of Mar. fol. 52. What the Marke in the right hand signifieth And made all c. to receiue a marke in their right hand and in their forehead c. ¶ Wherby he meaning the Pope renounseth Christ for as faith the word the Sacraments are yâ— christians markes so this Antechrist will accept none but such as will approue his doctrine so that it is not inough to confesse Christ beléeue the Scriptures but a man must subscribe to yâ— popes doctrine Moreouer their chrismatories greasings vowes othes shauings are signes of this marke Insomuch yâ— no nation was excepted yâ— had not many of these marked beasts Ge. Markes to know the false Apostles by There are two markes to know the false Apostles by The one is when they leaue Christ serue their bellies the other when they regard not the holy Scriptures preach lyes and their owne fantasies as S. Paule saith they serue not Christ but their owne bellies and with swéete and flattering words deceiue the hearts of the innocents Rom. 6. 18. MARS STRETE What Mars strete is PAule stoode in the middest of Mars strete ¶ This was a place so called as you woulde saye Mars hill where the Iudges sat which were called Areopagitae vpon weightie affaires which in olde time arrained Socrates and afterward condempned him of impietie Theo. Beza MARTIR What maketh a Martir IT is not the death but the cause of the death that maketh a Martir Saint Austen saith Tres erant in cruce c. There were three hanged on the crosse The iust was the Sauiour the second to be saued the third to be dampned The paine of all thrée was one but the cause was diuerse Iewel fol. 30. It is no hard matter by words to testifie the truth But those testimonies are most weightie which are sealed with bloud and with death Howbeit this is to be knowne as Augustine putteth vs in minde that the paines and punishmentes or death make not martirs but the cause For otherwise manye suffer many gréeuous things which yet are not martirs for the same Augustine to Bonifacius of the correction of the Donatists and in many other places testifieth that there were in his time Circumcelliones a furious kinde of men which if they coulde finde none that would kill them oftentimes threw themselues downe headlong and killed themselues These men saith hée are not to be counted for martirs Wherefore there séeme to be thrée things required to cause a man to be a martir First that the doctrine which he defendeth be true and agréeable with the holy Scriptures The second is that there be ioyned integritie and innocencie of lyfe that he not onely by his death but also by his lyfe and manners doe edifie the Church The third is that they séeke not to dye for boasting sake or desire of name or fame c. Pet. Mar. vpon the Rom. fo 233. How Martirs ought not to be worshipped Cyrillus in his sixt booke Contra Iulianum sayth We neyther say that the holy Martirs are Gods neither are we wont to worship them but rather we doe honour them with laudes and praises because they did stoutly fight for the truth yâ— they might keepe the sinceritie of faith MASSE How the Masse as they call it was vsed at the first FIrst they sayd Confiteor and acknowledged themselues to be sinners And then the Priest prayed in generall for all estates and degrees and for increase of grace and in especially if neede required Unto which prayers the people harkened and sayd Amen And then the Gospell and glad tidings of sorgiuenesse of sinnes was preached to stirre our faith and then the Sacrament was ministred for the confirmation of yâ— faith of the Gospell and of the testament made betweene God and vs of â—orgiuenesse of sinnes in Christs bloud for our repentance and faith As ye sée how after all bargaines there is a signe thereof made eyther clapping of hands or bowing a pennie or a grote or a peece of golde or giuing some earnest And as I shewed you after a truse made they slewe beasts for a confirmation And then men departed euerye man to his businesse full certified that their sinnes were forgiuen and armed with the remembraunce of Christs passion death for yâ— mortifieng of the flesh all the day after And in all these was neither the Sacrament neither other ceremonies of the Masse Image seruice to God holy déeds to make satisfaction for our sinnes or to purchase such worldly things as the Gospell teacheth vs to despise And now compare this vse of the Masse to ours sée whether yâ— Masse be not become yâ— most damnable Idolatry Image seruice that euer was in the world Tindale fol. 427. How the Popish Masse is falsified vpon S. Iames. The Papists doe bragge that S. Iames did vse their manner of Masse at Hierusalem S. Marke at Alexandria and S. Peter at Antioch But they haue no historie touching this matter worthy Though they vsed yâ— Lords supper as Christ our Maister did and as Paule also at Corinth yet they did not vse it as the péeuish Papists doe now the Masse That Ignatius Policarpus Ireneus make mention of is not like the popish Masse They confesse yâ— Basilius Magnus Hierome Ambrose vsed an other order in the administration of the Lords supper then is now vsed and that diuerse haue vsed diuerse fashions therin by their owne words Therefore it is manifest that this kinde of Massing is not the ordinance of Christ but inueÌ„ted by mans wit and pollicie without the word of God Thus saith the prechers of the Gospell at Basil. Bibliander S. Gregory saith that the Apostles had no peculiar manner in celebrating the Masse but that they only sayd yâ— Lords praier whose words be these The manner of the Apostles was yâ— onely at the saieng of the Lords praier they consecrated the sacrament D. Barnes fol. 356. By whom the Popish Masse was patched Who so list to know the often alterations and chaunges of
the Masse let them read Platina and Polidore Virgil touching the same and ther shall they finde how by whom vpon what occasion and in what processe of time all the parts of the Masse were peeced and set together And that in the space of seauen hundred years surely and with much ado it was made vp at last and brought to some perfection Iewel How the Masse is not a sacrifice propiciatorie It is proued by Saint Paule in his Epistle to the Hebrues that the offring of the Priest in the Masse or the appointing of his ministration at his pleasure to them that be quicke or dead cannot merit or deserue neither to himself nor to them for whō he singeth or saith the remission of their sinnes but y◠such popish doctrine is contrarie to the doctrine of the Gospel iniurious to the sacrifice of Christ. For if onely the death of Christ be the oblation sacrifice and price wherfore our sins be pardoned then the act or ministration of the Priest cannot haue the same office Wherfore it is abhominable blasphemy to giue that office or dignitie to a Priest which perteineth only to Christ or to affirme that the Church néed of any sacrifice as who should say that Christs sacrifice were not sufficient for the remission of our sinnes or else that his sacrifice shoulde hang vppon the sacrifice of a Priest Cranmer MASSILIANI Of the opinions of these Heretikes MAssiliani were idle Monks whom the diuell had possessed they sayd that the body of Christ in the Sacrament did neither good neither harme They said Baptime was to no purpose Lentus Bishop of Melitena draue the théeues out of their dennes the wolues from among the shéepe set the Monastaries on fire Theodoretus li. 4. chap. 11. These heretiks wer called also Euchitae so called because of their continual praieng It is a wonder saith Augustine to heare what a number of praiers they run ouer much like vnto the late mumbling of praiers vpon beads where Christ said pray alwaies S. Paule Pray without intermission which is deuoutly to be taken for euery day they do it too much therfore saith Augustine to be nūbred among heretiks They say when the soule is purged y◠a Sow with her pigs is séene to come out of mans mouth that a visible fire entereth in which burneth not These Euchits did think that it apperteined not vnto Monks to get their liuing with y◠sweat of their browes but to liue idly Epiphanius saith that when Luppicianus the Praetor executed some of them for their lewdnesse they called themselues Martirianos Some of them thought that it was their duetie to worship the diuell least he should hurt them These were called Satiniani If ye called any of them Christ a Patriarke a Prophet or an Angell he would answere that he was They slept like Swine men and women all in one heape August li de haeraes Epi. haer 80. These Massilians were condempned in the generall counsell helde at Ephesus in the time of Theodosius lunior Cyril li. Apologet. MAISTER What the Maisters office is to the Seruaunt Ye Maisters doe vnto your seruaunts that which is iust and right putting away all bitternes and threatnigs knowing that ye also haue a Maister in heauen The Pharesies dissembling in calling Christ Maister Maister we know that thou art true ¶ This is a deceitful dissimulation they are not ashamed of inconstancie by the which they now call him Maister whereas before they blasphemed him saieng that he had the spirit of Belzabub euen so in an other place the Pharesies which were the Maisters of these Ambassadours sayd vnto Christ Maister wée woulde sée a signe of thee And againe Maister this woman was taken in adulterie But they called him Maister whose disciples they would not be for they sayd vnto that begger to whom Christ restored his sight be thou his Disciple for we are Moses Disciples Heere the Prouerbe is fulfilled Such lippes such lettice The Pharesies were dissemblers and hypocrites their Disciples follow them in all points Marl. fo 502. MATHEVV The lyfe of Saint Mathew written by Saint Hierome MAthew which was otherwise also called Leuy being of a publican made an Apostle first of al other cōposed wrote in Iewry the Gospell of Christ in the Hebrew tongue for their behoofe and cause which being of the circumcision had beleeued which Gospell what person did afterwarde translate into Greeke it is not very certeynly knowne But truelye the very Hebrue it selfe is had euen vntil this present day in y◠Librarie of Cae 〈…〉 〈…〉 〈…〉 e which Librarie Pamphilus the martir did with all possible studiousnesse set vp and make And I my selfe also had the same Gospell of Mathew in Hebrewe lent me to coppye it out of the Nazarites which in Beroea a Citie in Syria doe vse the same booke wherein is to be noted and obserued y◠wheresoeuer the Euangelist either in his owne person or else of the person of our Sauiour doth vse any allegations of the olde Testament he doth not followe the authoritie of Septuaginta that is to say of the threescore and ten translaters but of the Hebrue Of the which sort are set forth these two citations heere ensuing Out of Aegypt haue I called my sonne And for a Nazarite shall he be called Erasmus MATRIMONIE ¶ Looke Marriage MEDIATOVR Proues that Iesus Christ is the onely Mediatour betweene God and man ¶ There is one God and one mediatour betwéene God and man which is the man Christ Iesus ¶ If there be but one mediatour as Saint Paule saith there is not then cannot Saints come to make mo then one Saintes cannot be mediatours for other because they haue néede of a mediatour themselues D. Barnes Christ is our mouth wereby we speake vnto the Father our eyes whereby we sée the Father our right hande whereby wée offer our selues to the Father without whose intercession neither we nor all the Saints haue ought to doe with God Ambrose in his booke of Isaac and the soule We haue all things in Christ If thou desire to be cured of thy wounds he is thy Phisition If thou be gréeued with thy sinnes he is thy righteousnesse If thou lacke helpe he is thy strength If thou feare death he is thy lyfe If thou be in darknesse he is light If thou wilt goe into heauen he is thy way If thou séeke meate he is thy nourishment Ambrose in his 4. booke vpon Saint Luke We are reconciled and brought in fauour againe with God through Christ which is the mediatour that of enimies wée might be made sonnes Neither should we be deliuered through him as onely y◠mediatour of God and man Christ Iesus if he were not also God But when Adam was made that is to wit a right man he néeded no mediatour but when as sinnes did separate sunder mankinde farre from God we must be brought in fauour againe with
glorie After y◠schoolmens diuinitie we should haue saide you haue deserued your first grace by y◠good motion of your hearts produced of nature but ye haue not yet obtained saluation but must deserue the same by good workes of condigne when Christ saith He that beléeueth in me hath life euerlasting he speaketh not lyke a schooleman For he should haue said he that beleeueth in me by the good motion picked out of nature he shall deserue the first grace but he shall haue euerlasting lyfe at that time when he hath deserued it of a condignes by his good works Paule calleth not euerlasting life the merit of condignes but the gift of God Therefore looke how farre wide this doctrine or the merite of congruence and condigne is from the Scriptures so farre it is to be cast off from the eares and hearts of the faithfull Musculus fol. 235. Obiection THey obiect that saieng of the Apostle I haue fought a good fight I haue runne out my race I haue kept my faith for the rest there is layed vp for me a crowne of iustice which which God shall restore mée in that daye the iust Iudge Is not héere mention made of both say they by the Apostle both the good woorke which hée didde and the rewarde also which hée looked for of God Aunswere AVgustine aunswereth saieng on this wise The Lord saith he shall render me my crowne the iust iudge Ergo hée oweth it me who shall render it thée than Ergo he shall render it as a iust Iudge for when he considereth our worke hée cannot vpon that consideration of the worke deny vs a reward I haue fought a good fight it is a worke I haue finished my race it is a worke I haue kept my faith it is a worke There remaineth a Crowne of Iustice for me that is the reward As for thy rewarde thou doest nothing and as for thy worke thou doest it not alone Thy Crowne commeth from him and thy worke from thy selfe but yet not without his helpe And a lyttle after Therefore thou seest when he doth render good things he doth preuent himselfe giuing good things to thée before to whome he maye render good things also after Loe hée rendereth reward vnto that good thing by the good workes to him that fought out his fight to him that ranne out of his race and kept his faith He rendereth good things but for what good things The same that he gaue before himselfe Did not he giue it thée to fight out thy good fight If it were he that gaue it thée why doest thou saye in another place I haue laboured more then they all but not I but the grace of God with me Loe thou saist againe I haue runne out my race Did not he giue thee also to runne out thy course If he gaue it thée not to runne out thy race what is that thou sayest in another place It standeth not in the willer nor in the runner but in GOD which hath mercie I haue kept my faith hast thou kept thy faith I knowe it and am content withall I graunt thou hast kept it But vnlesse the Lord doe kéepe the Citie they doe watch in vayne that doe kéepe it Therefore thou hast both fought out thy good fight and runne out thy race and kept thy faith euen through him as ayding thée giuing it to thée Giue me leaue O Apostle I know nothing of thine own but naughtinesse Giue me leaue O Apostle we say that thou didst teach I heare thée confessing God I finde thee not vnthankefull But we perfectly knowe that there be none of thine owne things gotten to thée by thy selfe but euill things Therefore when God doth crowne thy merites hée crowneth nothing els but his owne giftes Thus saith Saint Austen Musculus fol. 237. How we can merit nothing after our death When thou art departed from hence saith S. Austen thou shalt be receiued according to thy deserts and shall rise againe to receiue that which thou hast done Then God shall crowne not so much thy merits as his owne gifts This saith he And Hierom after he had recited the opinion of them which do hold that after we be departed out of this life we may both hurt reasonable creatures do good yet he doth expound that place of Ecclesiasticus The dead knoweth nothing and there is no reward any more for them in this wise They y◠do liue may for feare of death do good works but they which be dead can adde nothing to that which they haue caried hence with them out of this life Item They can neither doe iustly nor sinne not adde neither vertue nor vice This saith he ¶ And no doubt there is one season to worke in and another season to receiue for that which a man hath wrought in this life And men shall bée iudged at the iudgment to come not for the workes or merits which bée done after this lyfe but for the same which is done in this body as the Apostle saith Wherefore it appeareth that we haue no merit neither before this life nor in this life neither after this life Muscu fol. 234. Augustin saith God doth many things in man which man doth not but man doth nothing which God maketh not man to doe Wherefore we must in any wise beware that we doe not so establish mans merits that we do make voyd y◠grace of Christ and contemne the iustice of God For merit and grace be so contrarye one to another that as Barnard saith there is no meanes for grace to enter where merit doth kéepe place Musculus fol. 238. Proues that the merit of man is nothing auailable to purchase saluation Say ye that we bée vnprofitable seruants for notwithstanding we haue done all things that are commaunded yet haue we done no good thing for if our doings were good indéed then were we not vnprofitable but any good deede of ours is called good not rightly or duely but by abuse of speach Origen in his 8. treatie vpon Math. He that trusteth not to his owne déedes nor hopeth so be iustified by his workes hath the onely hope of his saluation in the mercie of God Basil vpon the 32. Psal. This is our full and perfect reioicing in God when we acknowledge that we are voide of any of our righteousnesse and are iustified by onely faith in Christ. Basil. in his booke of humilitie I say not vnto the Lord despise not the workes of my hands I haue sought the Lord with my hands and was not deceiued But I doe not praise or commend the workes of my handes For I am afraid least when thou lookest vpon them thou shalt finde more sinnes than merits This onely I say this I praye this I couer Despise not the workes of thine hands Sée thine owne worke in me and not mine for if thou séest mine thou doest condemne if thou séest thine thou crownest For all the good
repentaunce sought of them but onely that they must beléeue Arbitramur hominem iustificari absque operibus legis We béeing taught of Christ thinke saith Thomas according to the truth of the Apostle that euery man whether he be Ieâ— or Gentile is iustified by faith Act. 15. 19. By faith purifieng theyr hearts and that without the workes of the lawe And that not onely without the Ceremoniall workes which did not giue grace but also without the workes of the Morall commandements according to that saieng of Titus 3. ver 5. Not of the workes of the righteousnesse that we haue wrought The reason is presumed that we are saued for our merites the which he excludeth when he saith Not of the workes of the righteousnesse which we haue done but the true reason is the onely mercie of God There is not therefore in them the hope of iustifitation Sed in sola fide but in faith onely Workes are not the cause that any body is iust before God but they are rather the executions and the ministring of righteousnesse In this point though he swarue from the truth in many other points he speaketh right I. Bridges fol. 143. Our Aduersaries when they doe teach that the iustifieng of vs doth not consist in faith onely but in workes also what doe they els but obscure the glory of Gods grace and extoll the merite of our workes They doe not waye that it is necessarye that our iustifieng doe consist in faith onely for as much as it is bestowed freely If they cannot abide the word onely or alone let him leaue it and vse this word fréely For in case we be iustified fréely by faith as the Apostle doeth testifie it must néedes followe that we be not iustified by faith works but by faith onely If it be not by faith onely but by workes withall then is it not freely but of duetie If it be of dutie and not fréely then there is no glory of Gods grace at all Musculus fol. 229. ONE Of one Mediatour ¶ Looke Mediatour What the Prophet Ose doth meane by one head THen shall the Children of Iuda and the Children of Israel be gathered together and appoint themselues one head ¶ To wit after the captiuitie of Babilon when the Iewes wer restored but chiefe this is referred to the time of Christ who should be the head both of the Iewes and Gentiles Geneua ¶ The number of the Children of Israel shall be as the sande of the Sea shore that cannot be numbred And it shall come to passe in the place where it was sayde vnto them Ye are no people of mine there shall it be sayd vnto them ye are the children of the lyuing God And the Children of Iuda the Children of Israel shall assemble together and shall appoint to themselues one head Upon which words S. Hierom writeth thus All these things shall come to passe because it is the great daye of the séed of God which séede is expounded not the Pope but Christ. There shall assemble together the Children of Iuda that is to say the Apostles the Children of Israel that is to say the Heathen conuerted together that is to say in one Church and shall appoynt vnto themselues one head that is to say not one Pope but one Christ. Iewel fol. 101. ¶ Let vs remember saith Augustine the corner stone that is Christ and not the Pope and the two walls the one of the Iewes and the other of the Heathen Iewel fol. 101. Of one Sheepefold And there shall be one Shéepefold ¶ When the Gentiles haue receiued the Euangelicall faith they shal be associate and ioyned to the faithfull people of the Iewes and so of them both there shall be one folde that is of the Iewes Gentiles there shall be one Church One God saith Paule one Faith and one Baptime Therefore we must be one euen as wée are called into one hope c. They which gather vpon this place that there shall be a mutual consent and agréement among men in the whole world insomuch as none shall remaine as Inâ—â—dell or vngodly doe erre and know not the Scriptures neither doe consider what is the state and drift of this place Againe ther are some which gather of this place that after the last day of Iudgment all both good and bad shall be gathered into one place of eternall life But the opinion of those men is most foolish For then shall the Shéepe be seperated from the Goates the iudgement of the Shéepe shal be one the iudgement of the Goates another as the Scripture plainly testifieth Marâ— vpon Iohn fol. 374. Of one Spirit He that cleaneth vnto God is one spirite with him ¶ Nico. Lyra vpon this place saith Vâ—us non secundum rem c. One spirit with God not one in déede but one in loue or according to affection So that we are vnited vnto God by faith and loue and none otherwise ORACLE What an Oracle is AN Oracle is properly the minde and aunswere of God by some diuine Interpreter declared as by some Prophet Priest or otherwise by man ORIGENIANI Of whom these Heretikes bare their name ORigeniani were Heretikes called after aâ—e Origen not he that was the great Cleark of Alexandria they condemned marriage yet liued they beastly their manner was to haue among them religious women like Nunnes whom they deâ—â—led yet vsed meanes to kéepe them from swelling Epiph. haer 63. Of the Heretikes that sprang of the learned Origen Origeniani againe were Heretikes which so called themselues of Origen Adamantius the great Clearke of Alexandria they taught as Epiphan saith haeres 64. that there was no resurrection that Christ was a creature the Holy ghost a like that the soules were first in heauen came downe into the bodies as it wer into prison that in the end the diuels should be saued Epiphanius as I read in Socrates Eccl. hist. li. 6. ca. 11. was become the enimy of Origen through the spite malice of Theophilus Bishop of Alexandria The diuell bare Origen a displesure he procured heretikes to father vpon him lewd opinions He complaineth himselfe in a certaine Epistle how that Heretikes corrupted his works Pamphilus Martir the great friend and familiar of Eusebius wrote an Apologie in his behalfe Eusebius li. 6. ca. 3. 18. 20. 26. reporteth of the famous men that fauored Origen Socrates Eccle. histor lib. 6. cap. 12. writeth in his commendation Athanasius gaue of him a notable testimonie Chrisostome would in no wise bée brought to condemne either Origen or his works Socrates li. 6. cap. 11. 12. 13. ORIGINALL SINNE That no man is without originall sinne THe death of our Lord Iesus Christ the sonne of God is a mightie remedie against the wound of originall sin wherewith the nature of all men is in Adam corrupt and slaine and from whence the infection of all concupiscence hath sprong Augustine in the Articles falsely
imputed vnto him the first Article All men were in the first man created without sinne all by the transgression of the same man haue lost the freedome of our nature from thence we tooke the manifolde corruption both of body and soule from thence ignoraunce and dulnesse hath ensued c. Ambr. in his 1. booke and 3 Chapter of the calling of the Gentiles In the lawe it is commaunded that for him that is borne a paire of Turtles or young Pigeons shoulde be offered of the which the one should be for a sinne Offering and the other for a burnt Offering For what sinne is this one Pigeon offered Could this new borne childe sinne Yea euen then he hath sin for the which he is commaunded to offer a sinne Offering from the which ther is no man cleane and though he be but one day olde Origen in his 5. booke and 6. chap. vpon the Rom. No man lyueth heere vpon earth without sinne Hiero. in his 29. Epistle There shall be no iudgment without mercie for because ther can no man liuing be found cleane without filthines no though he were but one day olde from his birth Basil. vpon the 32. Psalme No man is cleane from filthinesse no not an Infant of a daye olde hath a cleane life héere vpon earth Barnard in his second sermon vpon the first Sunday after the Epiphany OTH What an Oth is AN Oth is the calling or taking to witnesse of Gods name to confirme the truth of that we saye c. Bullinger fol. 132. An Oth is a way or meane whereby contreuersies are ended and promises perfourmed by the calling vpon the name of God For it is written in the Lawe If a man deliuer vnto his neighbour Oxe or Asse or Shéepe to pasture and it dye or be hurt or driuen away no man séeing it then shall an Oth of the Lord goe betweene them and he shall sweare whether he hath put any hand to the taking away of his neighbors goods or not And the owner of the goods shall receiue the Oth. And if he by the Oth that he hath taken saith that he hath put no hand to it then shall he not make it good c. And this must bée done before the Gods that is to saye before the Iudges and Magistrates ¶ An Oth is also a meane whereby promises are performed as in Gen. 21. where Abraham sware to Abimelch y◠he wold neither hurt him nor his posteritie and performed it indéed How an Oth is lawfull Lawfull it is for the Magistrate when they put any man in office to take an Oth of him that he shall be true diligent and faithfull therein as Iacob for the commoditie and profit of his posteritie tooke an Oth of Laban the Idolater Lykewise Iudas Machabeus of the Romanes for the same purpose Also Princes may demaund an Oth of their Subiects Commons for the sauegard of their lands and people But they that sweare must haue these properties They béeing required of the Magistrate must sweare truly minding neither fraude or deceipt but witnesse onely the truth séeking no parcialitie but the truth not themselues but the glory of God the profite of of theyr neighbour and the Common wealth of GODS people How an Oth is damnable To sweare to doe euill as to slaye to rauish or to robbe is damnable without faile and to performe such an Oth or to doe those wickednesses indéede is a double damnation both to him that so sweareth and also to the Iudge that causeth him to sweare Such an Oth was the cursed Oth that King Herod made vnto the Daughter of Herodias his harlot for the heade of holy Iohn Baptist whome Christ calleth a wily Foxe for his craftie conueyaunce A colour was this Oth of his cruell Tyranny and a cloake to his most spitefull murder For through that meanes was Iohn done to death Neither was an Oth ordeined after the minde of Saint Austen to binde the perfourmaunce of man-slaughter robberie Idolatry or other sinnes Rather had Dauid breake his Oth then to fulfil it with bloudshedding Wheras Dauid did not by shedding of bloud performe his promise bound with an Oth therein his godlines was the greater Dauid sware rashly but vpon better and godly aduise he performed not the thing he had sworne By this and by like it is declared that many Othes are not to be obserued Now he that sweareth so doth sinne but in chaunging his Oth hée doth very well He that chaungeth not such an oth committeth a double sinne First for swearing as he ought not and then for doing that he should not Bullinger fol. 134. How wicked Othes vowes are to be broken Othes are to be obserued when their ende is not euill nor to the hinderaunce of soules health In which promises sayth Isidore let faithfulnesse haue place In filthie vowes chaunge thy decréed purpose Doe not the thing in effect that thou hast without consideration sworne vnto for the promise is euermore wicked that cannot be done without sinne Therefore if the Iudges or Rulers should inforce the inferiour subiect to sweare to the things that were against soules health or Gods honour as to worship an Idol or to an Innocents vndoing they ought rather to dye then to obey as did Eleazarus with the seauen faithful bretheren and their mother in the Machabees for much better it is saith Saint Peter in such a cause to obey God then man Of Herodes wicked Oth. Neuerthelesse for his Oth sake c. ¶ Better it is otherwhises to forswere himselfe then to do any vngodly thing This déede of Herod can in no wise be excused for if she had asked his owne head or hir mothers head he would not haue graunted hir Sir I. Cheeke How Othes first began When the Lawe of naturall loue which God had inwardly written in the hearts of men remained among the good fathers Adam Seth Enoch Noe Abraham Moses other godly men then was no swearing but euery man did vnto his neighbour as he would his neighbour should doe vnto him But when the wicked as Cain the filthie Giaunts Nymroth Cham and such lyke beganne to increase in the lande they contrariwise for want of that rule fell into all manner of abhominable sinnes so that daylye more and more great mischiefes increased And as Ose the Prophette complaineth there was no faithfulnesse no brotherly loue no truth among men but bitternesse lieng manslaughter thefte and adulterie hath gotten the ouer hand In their dayly occupieng was much falshood vsed and that was thought well wonne good that was gotten by deceipt Uery seldome in their bargaining were promises perfourmed more seldome a great deale was faithfull honestie regarded In processe of time therfore were very few or none beleeued vnlesse they tooke God to witnesse that the matter was true Wherepon first of all came vp the swearing of Othes among men to confirme their sayeng with ¶ Looke Swearing
meanes seperated from the vnbeléeuers Or inasmuch as it was with God from eternitie before men were borne Of this Paule speaketh writing to the Galaâ—hians that hée was sette aparte to preach the Gospell from his mothers wombe longe before hée was conuerted And vnto the Ephesians also he sayth that we were predestinate before the foundation of the worlde were layde And to the Romanes of the Twinnes he sayth before they hadde done either good or bad Iacob haue I loued and Esau haue I hated And we at this present speake of this eternall Predestination of God Wherefore the other is nothing but a declaration of this Predestination therefore maye bée taken both commonly and properly But forsomuch as God doth all thinges by an appointed Counsell and nothing by chaunce or fortune vndoubtedly whatsoeuer he createth or doth he appointeth to some ende and vse After this manner neither the wicked nor the Diuell himselfe nor sinners canne be excluded from Predestination for all these things doth God vse according to his will c. Pet. Mar. vpon the Rom. fol. 291. Augustine in his booke De Predestinatione sanctorum the 10. Chapter thus defineth Predestination that it is a preperation of grace And in the. 12. Chapter hée sayth it is foreknowledge and a preparation of the gifts of GOD by which they are certeinly deliuered which are deliuered but the rest are left in the masse and lumpe of perdition In an other place he calleth it the purpose of hauing mercye The Maister of the Sentences in the first booke Distinct. 40. defineth it to bée a preparation of grace in this present time and of glorye in time to come These definitions I reiect not Howbeit because they comprehende not the whole matter I will bring in an other definition more full as nigh as I canne I saye therefore that Predestination is the most wise purpose of GOD whereby he hath before all eternitie constantlye decréed to call those whome hée hath loued in Christ to the adoption of his children to iustification by faith and at length to glorye through good workes that they maye bée made lyke to the Image of the sonne of God and that as then should bée declared the glorye and mercye of the creator This definition as I thinke comprehendeth all thinges that perteine vnto the nature of Predestination and all the partes thereof maye be proued by Scripture Pet. Mart. vpon the Rom. fol. 292. Predestination wée call the eternall and immutable decrée of God by the which he hath once determined with himselfe what hée will haue to bée done with euerye man For he hath not created all to bée of one condition Or if we will haue the definition of Predestination more large wée saye that it is the most wise most iust purpose of God by the which before all times hée constantly hath decréed to call those whome hee hath loued in Christ to the knowledge of himselfe and of his sonne Christ Iesus that they maye bée assured of theyr adoption by the iustification of fayth which working in them by charitie maketh their workes to shine before men to the glorie of their Father so that they made conforme to the Image of the same God maye finally receiue the glorye which is prepared for the vessells of mercye These latter partes to wit of vocation iustification of fayth and of the effect of the same I haue added for such as thinke that wée imagine it sufficient that we bée predestinate howe wickedlye soeuer wée liue We constantly affirme the playne contrarye to wit that none liuing wickedly canne haue the assuraunce that he is predestinate to lyfe euerlasting yea though man and Angell woulde beare recorde with him yet will his owne conscience condempne him vnto such time as he vnfeinedly turne from his conuersation Knox. Who hath predestinate vs to the adoption of children by Iesus Christ. ¶ This is the true vnderstanding of Predestination that without anye merites or deseruings of ours yea afore the foundation of the world was laid GOD hath decreed with himselfe to saue through Christ all them that doe beléeue How Predestination was the first worke that God made God before the beâ—inning of the worlde did worke but onelye the worke of Predestination of the which Saint Paule sayth Ephesians 1. GOD hath predestinate and chosen vs to him through Christ our Lord before the foundation of the world was laide So that the work of Predestination was the first worke of God that we doe reade of in the scripture which was perfectly finished before the world began The second worke of God was the worke of creation that is of making all things of nothing Of this worke it is written Qui viuit in eternum creauit omnia semel He that liueth euerlastingly without beginning and without ending made all things at once By all thinges is vnderstoode the matter and substaunce whereof all thinges was afterwarde made which is called of Moses Coelum terram That vndigested and vnshaped and vnfashioned lumpe called of the Poettes Chaos whereof all the Firmament and the foure Elementes were afterwarde made that was made by the woorke of creation Idque semel and that all at once The worke of creation béeing ended God procéeded to the diuiding and setting of things in order which is called Opus distinctionis And in this worke we reade that GOD was occupied sixe daies This worke béeing ended almightie God ceased from making of any mo new things and yet he neuerthelesse worketh continually in the redressing in the preseruing and in the gouerning of the things that he hath made Indéede vpon the sixt day he made man and blessed him with the strength of generation in his posteritie vnto the end of the worlde by vertue of which blessing all men doe increase doe multiplye doe flourish and come into the world And yet notwithstanding that work of the sixt day God stil a pace worketh by his diuine prouidence gouerning of man wonderfully which is called Opus gubernationis for the which his worke we are bound euery man to praise him and to magnifie him according as we be taught by the prophet in the Psalme saieng in the person of Christ O Father Tues qui extraxisti me de ventre c. Thou art he yâ— tookest me out of my Mothers wombe Ric. Turnar No reason can be giuen why God did predestinate this man more then that but onely that it was his pleasure so to doe I aske how came it to passe that the fall of Adam did wrap vs in eternal death so many nations with their children being infants without remedy but because it so pleased God Heare their tongues which are otherwise so pratling must of necessity be dumb It is a terrible decrée I grauÌ„t yet no man shal be able to deny but yâ— God foreknew what end man shuld haue ere hee â—reated him therfore foreknew it because he had so
the sinnes and offences of men as though the punishment of the sword were a satisfaction for sinne for the death of Christ onely hath made satisfaction for sinne But offenders are punished by the sworde for examples sake that the people might feare to offend And least in time sinne and wickednesse might be counted for vertue and righteousnesse For the sinne that is left vnpunished is not knowne to be sinne Marl. vpon Iohn fol. 282. PVRE IN HEART Who they be that are so called BLessed are the pure in heart ¶ Blessed saith he are y◠pure in heart y◠is which ioyne themselues vnto me with a pure simple and desirous minde of knowing the will of God doe embrace the doctrine of truth without hypocrisie doublenesse of heart such were the disciples of Christ so soone as it was offered vnto them Such was Nathanael of whom Christ said Beholde a true Israelite in whom there is no deceit Marl. vpon Math. fol. 79. ¶ They are called pure in heart that beléeue vnfeinedly and trust from the very heart in God whome they doe see through faith while they be yet in this vale of miserie but after this bodily lyfe they shall haue a full fruition of him and sée him as he is Theo. Beza What purenesse of heart is Purenesse of heart is the consenting and studuous purpose to kéepe the lawes of God and to meane truelye in all thy wordes and workes and to do them with a true intent PVRGATORIE How Purgatorie is vtterly disproued by the Scriptures of God VErely verely I saye vnto yea he that heareth my word beléeueth in him that sent me hath euerlasting lyfe shal not come into damnation but hath passed from death vnto life He was wounded for our transgression he was broken for our iniquities The chasticement of our peace was laide vpon him and with his stripes we were made whole Saint Paule sayth Christ hath taken the oblation that was against vs and hath fastened it to the crosse c. Saint Iohn saith Blessed be the dead that dye in the Lord euen so saith the spirit For they rest from their labours and their workes followe them He saith not they be in Purgatorie but they rest from their labours Againe he saith They hunger no more they shall thirst no more for the lambe which is in the middest of the throne shall gouerne them and shal lead them not into Purgatory but into the liuing fountaine of waters and God shall wipe away all teares from their eyes Saint Augustine sayth Primum locum fides Catholicorum c. The first place of Catholike faith by Gods authoritie beléeueth to be the kingdome of heuen from whence whosoeuer is not baptised is excluded The second place the same Catholike fayth beléeueth to be hell where all rūnagates whosoeuer is without the faith of Christ shall tast euerlasting punishment As for the third place we vtterly knowe none neither shall wée finde in holye Scriptures that there is anye such If there were a Purgatorie and also if that the Pope with his pardons for money may deliuer one soule thence hée may deliuer him as well without money if he may deliuer one he may deliuer a thousand if he may deliuer a thousand he may deliuer them all and so destroy Purgatorye And then is hée a cruel tyrant without all charitie if he kéepe them there in prison till men will giue him money Booke of Mar. fo 1155. Know you saith S. Austen that when the soule is departed from the body it is incontinent for his good déeds put in paradise or else throwne headlong into the dungeon of hell for his sinnes Choose you now what ye list and purpose this while ye be héere in this life either to ioye perpetuall with Saints or else to be tormented without end among wicked sinners Booke of Mar. fol. 1263 The christian saith doth holde that the onely bloud of Iesus Christ and the sacrifice that he hath done vppon the crosse for poore sinners is so sufficient to satisfie the iudgement of God and to cleanse man of his sinnes that there néedeth none other Purgatorie for them As indéede there is none other to cleanse them neither by fire nor by water nor by anye other meanes neither in this world nor in the other Therefore hée that séeketh satisfaction any wher els be it in his owne works or those of other men or in anie kinde of creature or y◠in all or in part the same he or she refuseth wholy the ransome and satisfaction made by Iesus Christ. Then it followeth that she doctrine of the Papists concerning Purgatorie and their satisfactions which they séeke in themselues and in their works or in those of their Priests Monks in their offring suffrages as wel for the liuing as for the dead are mans inuentions full of blasphemies wholy against y◠word of God wherby as much as in them is they make of none effect y◠merit benefit of Christs death passion do openly renounce the same P. Vi. How Purgatory and pardons came iointly together Polidore saith Nemo nunc dubitat c. No Catholike man now doubteth of Purgatorie wherof notwithstanding among the auncient Fathers there is either no mention at all or very seldome Yea euen to this day the Grecians beléeue it not For so long as ther was no care for purgatory no man sought after pardons Polidore de inuentio li. 8. cha 5. How Purgatory was not knowne 400. yeares after Christ S. Austen was 400. years after Christ. And yet in his time was it not fully fastly beléeued to be an Article of our faith no nor yet fully and fastly beléeued to be true for he himselfe writeth in his Enchiridion on this manner speaking of Purgatory after that he expounded the place of Paule 1. Cor. 3. and had taken this word fire not for Purgatory but for temptation and tribulation he added these words in the. 69. chapter It is not incredible that such a thing should also chaunce after this life and whether it be so or no it may be questioned c. I. Frith S. Austen ouerthroweth al praiers for the dead with this whē he teacheth that all men looketh for the resurrection of the flesh the eternall glory that euery man then receiueth the rest y◠followeth after death if he be worthy when he dieth And therfore he testifieth y◠al the godly do immediatly after death enioy y◠blessed rest as well as y◠Prophets the Apostles Martirs If their estate be such what I beseech you saith Caluine shal our praiers auaile them Cal. in his Inst. 3. b. chap. 5. Sect. 10. When say they the Lord affirmeth that the sinne against the holy Ghost shuld not be forgiuen in this world nor in the world to come ther he sheweth y◠ther is a forgiuenesse of some sins in the world to come But who séeth
we not to reioice therefore for we shall haue no profit at all thereby but other shall haue the profite that come thereof But this ought to be our chiefe ioye and comfort that we are elect and chosen in Christ Iesu afore the foundation of the worlde were laid whose names are written in the booke of life S. I. Ch. RELEASEMENT How releasement and payment cannot stand togethers THe Lord forgaue the seruaunt his debt ¶ By this it appeareth that saluation falleth vnto men by releasement of the debt and not for satisfieng of the debt For releasement and payment cannot stand in one respect together It ouerthroweth Popish satisfaction which say they must be done by Pilgrimages fasting and almes deedes It quencheth the fire of Purgatorie For where the debt is forgiuen the debter ought not to be punished RELIGION How couples ioyned in marriage of diuers Religions is doubtfull THe prohibition of S. Paule is that we drawe not the yoake with the vnbeleeuers which thing is to be vnderstood not only of doctrine but of all trade of life For he that toucheth pitch saith Salomon shall be defiled therewith For it cannot bée but that he which keepeth company with the vngodlye must néedes himselfe gather some infection thereby As Salomon kéeping companie with Heathen women became an Idolater Achab through the counsell of lezabel slewe the Prophets Hemmyng Be not vnequally yoked with the Infidels ¶ He séemeth to allude to that which is written Deut. 22. 10. where the Lord cōmaundeth that an Oxe and an Asse be not yoked together because the match is vnequall So if the faithfull marry with the Infidells or els haue to do with them in any thing vnlawfull it is héere reproued Eccl. 13. 18. Geneua How the Diuell is sory to see the religion of Christ flourish Diabolus gentium vocatione cruciatur c. The Diuell is sore greeued with the calling of the Heathen to the faith and with the daily decresing of his power sorrowing to sée himselfe forsaken and Christ the true King to be worshipped in all places therefore he deuiseth guyles and imagineth dissentions REMEMBER How God is said to remember GOd remembred Noe. ¶ This is not so to be vnderstood that there is any forgetfulnesse in God But the Scripture speketh after the manner of our speaking As when we maye delyuer a man that is oppressed and doth it not then it is sayde we doe forget him And when we begin to goe about his delyueraunce then it is said we doe remember him REMNAVNT Of the remnaunt that God saith he had reserued I Haue reserued vnto my selfe seuen thousand men c. ¶ He speaketh of remnaunts and reserued people which were chosen from euerlasting and not of remnaunts that should bée chosen afterward For they are not chosen because they were no Idolaters but therefore they wer no Idolaters because they were chosen and elect Theo. Beza RENT What is ment by renting of clothes HE rent his clothes ¶ It was specially vsed among the Hebrues to rent clothes when the glory of God was contemned And héere where they feared God so little as to kill their owne brother T. M. Then they rent their clothes ¶ To signifie how greatly the thing displeased them and how sorie they were for it Geneua What is ment by renting of our hearts Rent your hearts and not your garments Ioel meaneth that it is to no purpose for men to haue great store of ceremonies and to martir themselues much in outward sight of the world except their hearts be broken before And what manner of renting or breaking is it that God requireth in our hearts it is that we should be cast downe and humbled before him that when we perceiue any signes of his wrath specially when we feele the blowe of his hand already we should be patient assuring our selues that all commeth for our sinnes and that we doe not as many doe who when they be beaten with Gods rod chawe their bridles lyke mules and conceiue I wot not what a fiercenesse bitternesse which serue to set them in a rage against God notwithstanding that they make countenaunce as though they were well tamed But contrariwise as I haue said it behooueth our hearts to be rent according to the exhortation that is made vnto vs in the Psalme by laieng our hearts open before God to the ende that he should knowe all that is within it Then let vs follow the said saieng of the Prophet Ioel that we should not rent our garments but our hearts rather for therein will the true repentaunce shewe it selfe Cal. vpon Iob. fol. 46. And rent your hearts c. ¶ Mortifie your affections and serue God with purenesse of heart and not with Ceremonies Geneua REPENTAVNCE What Repentaunce is and the definition thereof REpentaunce is an vnfained tourning to God whereby wée being of a sincere feare of God once humbled doe acknowledge our sinnes and so by mortifieng our olde man are afresh renued by the spirit of God Bulling fol. 562. Repentaunce is a very displeasure which man hath in his heart of his sinne the which ingenderesh in him an hatred against sinne a desire to liue better in time to come reseruing his life to the will of God Peter Viret Repentaunce is nothing but a conuersion of the minde and an alteration of the former opinion as appeareth by the sayeng of the Prophet Turne vnto me and ye shall be safe Againe I will not the death of a sinner but that he turne liue Also Repent and amende that your sinnes may be done away Marl. Repentaunce is an inward thing which hath his seate in the heart and minde and bringeth foorth fruits in chaunging the life Marl. vpon Math. fol. 47. Concerning this word Repentaunce as they vsed Penaunce the Hebrue hath in the olde Testament generally Sob Turne or be conuerted for which the Translation that we take for S. Hieromes hath most part Conuert◠to turne or to bee conuerted And sometime Agite poenitentiam And y◠Gréeke in the new Testament hath perpetually Metanoeo to tourne in the heart and minde and to come into the right knowledge to a mans right wit againe for which Metanoeo S Hieroms translation hath sometime Ago poenitentiam I doe repent Sometime Poeniteor I am repentaunt Sometime Habeo poenitentiam I haue repentaunce Sometime Poenitet me it repenteth me And Erasmus vseth much this word Recipisco I come to my selfe or to my right minde againe And the very sense and signification both of the Hebrue also of the Gréeke word is to be conuerted and to turne to God with all the heart to know his will and to liue according to his lawes and to be cured of our corrupt nature with the Oyle of his spirit wine of obedience of his doctrine which conuersion or turning if it be vnfained these foure doe accompanie it and are included therein Confession not in
how God worketh in the outward visible sacrament but his meruailous worke is in the worthy receiuers of the sacraments The wonderful worke of God is not in the water which onely washeth the body but God by his omnipotent power worketh wonderfully in the receiuers therof scouring washing and making them cleane inwardly as it were new men and celestiall creatures This haue all olde Authors wondred at this wonder passeth the capacitie of all mens wits how damnation is turned into saluation and of the sonne of the Diuell condemned into hell is made the sonne of God an inheritour of heauen This wonderfull worke of God all men may meruaile and wonder at but no creature is able sufficiently to comprehend it And as this is wondred at in the sacrament of Baptime how he that was subiect to death receiueth lyfe by Christ and his holy spirite so is this wondred at in the sacrament of Christs holy Table how the same lyfe is continued and endured for euer by continual feeding of Christs flesh and his bloud And these wonderfull workes of God toward vs we be taught by Gods hoâ—y word and his sacraments of bread wine water and yet be not these wonderfull workes of God in the Sacraments but in vs. Cranmer fol. 74. How the sacrament may be poysoned Pope Victor the third was poysoned in the Sacrament The Emperour Henry the seuenth was poysoned by a Dominike Frier named Barnardmus de monte policiano in receiuing the sacrament and yet may it be none other substance but the body and bloud of our Sauiour Christ God and man where if he had bene man they had poysoned him first but if he hadde bene God he would first haue espyed their poyson because hée cannot be deceiued And because he cannot deceiue he would not haue poysoned the Emperour who mistrusted nothing A. G. How the Sacrament was cast into the fire and burnt This wicked Pope Heldibrand sought by all meanes how he might destroy Henry the Emperour and on a time demaunded of the Sacrament of Christs body as the Heathen vse to doe of their Idolls what successe he should haue against him And because the sacrament spake not gaue him no aunswere he threw it into the fire maugrie all the Eardinalls that were about him said to the sacrament most blasphemously Could the Idoll gods of yâ— Heathen giue theÌ„ answere of their successe and canst not thou tell me How there is but two sacraments ¶ Looke Two When the sacrament was forbidden to be ministred in both kinds The sacrament was forbidden to be giuen in both yâ— formes vnto lay men in the generall Councell at Constaunce which was in the yere of our Lord. 1415. The words of the Councell Although Christ after supper ordeined this worshipfull Sacrament and gaue it vnder both the formes of bread and wine to his Disciples yet that notwithstanding the authoritie of the holy Canous and the laudable and approued custome of the Church hath ordâ—ined that the lay men should not receiue it Sacraments of the Elders compared to ours Chrisostome bringeth a very apt similitude in his Homely which he made vpon these words of Paule Our Fathers were baptised into Moses And in his vii Homely vpon the Epistle to the Hebrues Paintâ—rs saith he when they intend to 〈…〉 a King first draw out the proportion vpon a table with shadows and darke colours but yet in such sort that a man may by that deliniation although it be some what obscure easely perceiue that the Image of a King is there painted and harsemen Chariots such other like things which things are not yet straight way known of all men But afterward when the Painter hath layed on fresh colours and hath finished the worke those things which before by those first lines appered scarce begon and rude are now manifestly and opresly perceiued Such saith he were the sacraments of the Elders if they be compared with ours By these words it is manifest that Chrisostome was of yâ— opâ—nion that one and the selfe same thing is represented in our sacraments and in the sacraments of Elders although in theirs more obscurely and in ours more manifestly Pet. Mar. vpon the Rom. fol. 82. SACRIFICE What a Sacrifice is A Sacrifice is a voluntary action wherein we worship God and offer vnto him somewhat wherby we testifie his chiefe dignitie and dominion and our seruitude and submission towardes him Pet. Mart. vpon the Romanâ—s fol. 411. Againe A sacrifice saith he is a voluntary and a religious action instituted of God to offer vnto him our things vnto his glory and that thereby we may with a straighter â—and be coupled vnto him in holy societie To this definition of sacrifices must be added a perticipation Certaine sacrifices are propiciatorie and other of thankes giuing By the first kinde God is made mercifull vnto vs by the power and iust merite thereof but of this sort we haue but onely one forasmuch as onely by the death of Christ the eternall Father is neconciled vnto vs and by the merites of this one onely Oblation the sinnes of the elect are forgiuen but in the other kinde of sacrifice wée giue thankes vnto God we celebrate his name to our power wée obey his will Pet Mar. vpon Iudic. fol 63. Of two manner of sacrifices The sacrifice of reconciliation or redemption is to delyuer sinners from the wrath of God which doeth onely pertaine to our Sauiour Iesus Christ whereof all the Leuiticall sacrifices were but shadowes signes The Sacrifice of praise or thanks giuing is all the workes of the faithful wherewith they praise and laud God and labour to be ioined with him c. S. Austen himselfe doth expound it August lib. 10. de ciuita Dei cap. 6. I. Veron One kinde of sacrifice there is which is called a propiciatory or mercifull sacrifice that is to say such a sacrifice as pacifieth Gods wrath and indignation and obtaineth mercie and forgiuenesse for all our sinnes and is the raunsome of our redemption from euerlasting damnation And although in yâ— olde Testament there were certaine sacrifices called by that name yet in very deede there is but one such sacrifice whereby our sinnes be pardoned and Gods mercie and fauour obtained which is the death of the Sonne of God our Lorde Iesus Christ nor neuer was any other sacrifice propiciatory at anye time nor neuer shall be This is the honour glory of this our high Priest wherein he admitteth neither partner nor successour For by his one obsation he satisfied his father for all mens sinnes and reconâ—iled mankinde vnto his grace and fauour And whosoeuer depriue him of this honour and goe about to take it to themselues they be very Antichrists and most arrogant 〈…〉 phemers against God and against his Sonne Iesus Christ whome hee hath sent Another sacrifice there is which doeth not reconcile vâ— vnto God but is made of them
righteousnesse trusting in God haue not presumed to ascribe vnto themselues any societie or righteousnes of their owne No man can be without sinne so long as he is laden with the garment of the flesh the weaknesse whereof is thrée manner of waies brought in thraldome and subiection of sin to wit by déeds thoughts by words Lact. in his 6. b. de ver cul ca. 13. We may so long as we dwell in the tabernacle of this body are compassed about with fraile flesh measurably rule our affections and passions but cut them off quite we cannot by any meanes Hierom. in his Epist. ad Algasis It is to be demaunded if the nature of man be good which none dare be so bold to deny but Manicheus Marcion How then is it good if it be not possible for it to be without euil For that all sinne is euill who doubteth we answere both that the nature of man is good c. Sée the place August de per. iust li. Wherevpon S. Gregory saith he that gathereth vertue together without humility is as one that heareth dust into the wind For like as dust with a mightie blast of winde is scattered abroade so euery good thing without humilitie is with the winde of vaineglorie dispearsed asâ—nder And also it is much better to be an humble sinner theÌ„ to be a righteous man arrogant Which thing is plainly set forth by the Lord as the Publican and Pharesie are brought in for example as a certeine wise man saith Better is in wicked déedes an humble confession then in good déedes a proud boasting Gregory de donis spiri sanct cap. 2. How God ordeined sinne and yet is not the Authour of sinne To ordeine a thing to be the proper cause authour worker of a thing is not all one as by these examples following He that setteth his wine abroad in the Sunne to make vineger ordeined it to be made vineger and yet he is not the proper cause of vineger but the nature of the wine and the hotte Sunne beames He that in Spaine cutteth downe grapes in the Summer layeth them in a Sunny place ordeineth them to be made raisons and yet he is not the proper cause of raisons but the nature of the grapes and the heate of the Sunne Finally to bring a plaine rusticall example he yâ— hangeth vp Swines flesh in a chimney ordeineth it to be made Bacon and yet he is not the proper cause of Ba 〈…〉 but the nature of the flesh and smoake Wherefore sith it is euident yâ— it is not euer all one to ordeine a thing to be the proper cause authour of a thing we may boldly say the scripture bearing plaine record and S. Austen and sundry other most excellent writers holdeth vp their hands to the same that God ordeineth sinne yet is not the authour of sinne Traheroâ— The cause of sinne is not to be layed vnto God God compelleth no man to doe euil but euery man willingly sinneth wherfore the cause of sinne is not to be laied on him For séeing he procreateth not in vs wicked desires he ought not to beare the blame if wicked actions doe spring out of a corrupt 〈…〉 of wicked affections yea the goodnesse of God is rather to be acknowledged which is present and so gouerneth the wicked affections that they cannot burst forth nor bee hurtfull nor troublesome to any but when he hath appointed to chastin some and to call them backe to repentaunce or to punish them Pet. Mart. vpon Iudic. fol. 167. How all sinne is both deadly and veniall We say that all sinne in that it is sinne is deadly And yet we say againe that there is not any one sin but that the same is both deadly and veniall Deadly if the offender repent not veniall if the same be vnfeinedly repented and by mercie craued at the hands of God in the bloud of Christ. For the same God that sayd in Ezechiel Anima c. The soule that sinneth shall dye sayth also in the same Chapter And when the wicked man turneth away from his wickednesse that he hath done doth the thing which is equall and right he shall saue his soule aliue Héere you sée like as all sin in that it is sinne is deadly So againe all sinne in that it is vnfeinedly repented is also veniall I. Gough How sinne is not of Gods creation in man Whereas sinne is in mans nature it is not of Gods putting in by creation but by reason that Satan did spread his naughtinesse farther abroad at such time as man was beguiled by his wilinesse to disapoint the benefit of God c. Cal. vpon Iob. fol. 16. How sinne entered into the world As by one man sinne entered into the world and death by the meanes of sinne c. ¶ Sinne is heere taken for the naturall inclination or readinesse to sinne which some doe call right-well the originall coruption of man which though it bee â—id in mans heart and declarâ— not it selfe vnto the manifest works of wickednesse yet it is able to condemne all men onely they being excepted whom faith in Iesus Christ doth saue This originall corruption doth manifest it selfe first by wicked and vncleane thoughts Second by consenting vnto the concupisence or thoughts Thirdly by committing the déede or fact Sir I. Cheeke But sin is not imputed so long as ther is no law ¶ Though man imputeth not sinne where there is no lawe yet it followeth not that God which from the beginning hath written in mens hearts the lawe of nature doth impute no sinne Foâ— sith that death which is the punishment of sinne did reigne ouer all men euen from Adam it is euident that sinne was impâ—ted Sir I. Cheeke How Christ is called sinne Whereas Christ is called sinne it might be vnderstood sayth Saint Augustin that he was the sacrifice for sinne For Christ was without sinne as S. Paule saith He hath made him sinne for vs which knew no sinne And againe God sent his Sonne in the similitude of sinfull flesh and not in sinfull flesh How no man can pardon sinnes but Christ. Sonne be of good chéere thy sinnes be forgiuen thée ¶ The same moued the Scribes that sinne should be pardoned by a man for they regarded and beheld nothing in Iesus Christ but manhood and that the lawe could not release that which was pardoned of him for onely faith iustifieth and afterwarde the Lord behelde inwardly their murmuring and said that it was easie for the Sonne of man to pardon sinnes in earth but neuertheles none can pardon sinnes but God only wherfore he that doth pardon them is God for none can pardon but God Hil. vpon S. Mathew in the 9. Canon To sinne against the Holy ghost what it is But whosoeuer shall speak against the Holy ghost c. ¶ To perseuer and continue in sinne of infidelitie to
kicke against the manifest and knowen truth and so to dye without repentaunce with a dispaire of the mercie of God in Iesus Christ is to sinne against the Holy ghost Sir I. Cheeke But whosoeuer c. ¶ That is he that striueth against the truth which he knoweth and against his owne conscience cannot retourne to repentaunce for he sinneth against the Holye ghost Geneua He resisteth the Holy ghost which openly repugneth against the veritie of God and by despite enforceth himselfe as much as he can to ouerthrow it Now a man may sinne willyngly yet be not in wil to warre against God or to blaspheme his holy word Caluine It is named the sinne of the Holy ghost not against the godhead of the Holy ghost for the same God is also father sonne nor against the person of the Holy ghost for it is no greater then the person of the Father and of the Sonne but it is to sinne against the graces of the spirite within vs and so to sinne against them that we contemne and despise them treade them vnder féete accompt them prophaneâ— and maliciously cary them away to all wantonnesse This then is sinne against the Holy ghost In a continuall Apostacie and general falling from God to sinne against thine owne conscience so that thou despise the graces of God which he had giuen thée to the setting foorth of his praise and turne them to the contempt of his maiestie and glorie By the example of Satan and the Angels that fell from heauen by Caâ— that flew his brother by the Scribes Pharesies against Christ and Iulianus the Emperour and that is written before it appeareth that the sinne of the Holy ghost is a generall Apostacie from God with wilfull malitious vnrepentaunt heart to persecute the truth vnto the ende As manie as doe feare at the remembrance of this sinne they are as farre from it as the East is from the West for this sinne is a mocking and scoffing of the Sonne of God it is not a wéeping and mourning Deering When couetousnesse findeth aduauntage in seruing falshood it riseth vp in an obstinate mallice against the truth and séekeâ—h all meanes to resist it this is sinne against the Holy ghost As by example Balaam the false prophet though he wi 〈…〉 that God loued Israel and had blessed them promised them great things and that he would fulfill his promise yet for couetousnesse and desire of honour fell into such mallice against the truth of God that he sought how to resist and to cursse the people Christ saith It shall neuer be forgiuen héere nor in yâ— world to come that is that as the sinne shall be punished with euerlasting damnation in the life to come euen so shal it not escape vengeaunce heere as thou séest in Iudas Pharao and in Balaam and in all other Tyrants which against their consciences resisted the open truth of God The cause why it shall not be forgiuen is for that the offender cannot repent but is vtterly shut out from repentaunce hath his heart hardened for if he were able to repent he shuld be pardoned because that by repentaunce and faith all things are washed away Wherefore the Holy ghost will rebuke the world of sinne Of sinne because they beléeue not in me ¶ Unbeléefe is that sinne that condemneth the world by the world vnderstand the wicked reproued and vnfaithfull and not all the creatures that be in the world and faith is the righteousnes of beléeuers This thing because the world and naturall reson will not know but will be iustified saued by their owne works is euen it wherof the Holy ghost shall rebuke the world and shew that it shall be iustly condemned Tindale Of sinne c. His enimies which contemned him and put him to death shall be conuict by their owne conscience for that they did not beleeue in him Act. 2. 27. And shall knowe that without Iesus Christ there is nothing but sinne Geneua How sinne is taken in this place following And by sinne condemned sinne in the flesh ¶ Sinne is héere taken for a sinne offering after the vse of the Hebrue tongue Tindale God through the sacrifice of sin which Christ his onely sonne offered vpon the Crosse in his flesh and abolished sinne which raigned in our mortal bodies The Bible note Of sinne vnto death how it is declared There is a sinne vnto death and for it I say not that thou shouldest pray ¶ Whatsoeuer sinne we sée in the world let vs pray and not dispaire for God is the God of mercie But for the sinne to death which is resisting grace fighting against mercie open blaspheming of the Holy ghost affirming yâ— Christs miracleâ— are done in Belzabub and his doctrine to be of the diuell I thinke no Christen man if he perceiue it can otherwise pray then as Paule prayed for Alexander the Coppersmith the 2. to Timothy the last that God would rewarde him according to his workes They that goe backe againe after they knowe the truth and giue themselues willingly to sinne for to follow it and persecute the doctrine of truth by profession to maintain falshood for their glory and vauntage are remediles as ye may sée Heb. 6. and 10. Balaam so sinned the false Prophets in the olde Testament so sinned the Pharesies so sinned Alexander so sinned and now many so sinne following their pride couetousnesse Tindale ¶ What this sinne vnto death is our Sauiour Christ doeth sufficiently declare saieng If ye will not beléeue ye shall dye in your owne sinnes So that this sinne vnto death is nothing els but a wilfull obstinate infidelitie this sinne no man that is borne of God doth commit though of frailenesse we be subiect to sinne as long as we liue Sir I. Cheeke If we sinne willingly after we haue receiued yâ— knowledge of the truth ¶ This is the sinne whereof is spoken Mat. 12. 31. that is the sinne of blasphemie against the Holy ghost which sinne Iohn calleth the sinne vnto death 1. Iohn 5. 16. ¶ They sinne willingly which of set purpose and mallice doth withhold the truth in vnrighteousnesse and lying which know that in all the world ther is no other Sacrifice for sinne but that onely Omnisufficient sacrifice of Christs death and yet they will not commit themselues vnto it but rather despise it and abide still obstinately in their wickednesse and sinnes vnto such remaineth a most horrible and dreadfull iudgement Sir I. Cheeke For it is not possible that they which were once lightened haue tasted ¶ This text denieth not impossibilitie of mercie in God but the impossibilitie of repentaunce in such men as malâ—tiously forsake the truth blaspheme Christ take part against the Holy ghost For the truth is that with the Lord ther is mercie plenteous redemption Psa. 130. 7. So that whosoeuer calleth vpon his name shal be saued Ioel.
2. 31. Ro. 10. 13. Now they that forsake the truth blaspheming Christ taking part against the Holy ghost cannot repent For if sinners would conuert call vpon God they should be sure of remission Tindale Christ himselfe said vnto the Pharesies Euery blasphemiâ— shall be forgiuen but the blasphemie against the Holy ghost which Iohn calleth a sinne vnto death shall neuer be forgiuen but is guiltie vnto euerlasting damnation What sinne or blasphemie is this Uerely that declareth S. Marke saieng They said he had an vncleane spirite that was the sinne vnto death euerlasting that was the sinne that should neuer be foruen He proueth so euidently vnto them that his miracles wer done by the spirit of God that they could not denie it and yet of an hard and obstinate hart euen knowing the contrary they said that he had a Diuell within him These Pharesies dyed not forthwith but lyued peraduenture many yeares after Notwithstanding if all the Apostles had praied for these Pharesies while they were yet liuing for all that their sinne shoulde not haue bene forgiuen them And truth is that after they dyed in impatiencie and desperation which was the fruit of their sin but not the sinne it selfe Now see ye the meaning of this text and what the sinne vnto death or against the Holy ghost is If any man perceiue his brother to sinne a sinne not vnto death that is not against the Holy ghost let him aske he shall giue him life that is let him pray vnto God for his brother and his sinne shall be forgiuen him But if he see his brother sinne a sinne vnto death that is against the Holy ghost let him neuer pray for him for it booteth not and so is not the text vnderstood of prayer after this lyfe as Master Moore imagineth but euen of prayer for our brother which is lyuing with vs. I. Frith How our sinne is made Christs sinne Longe a salute mea ¶ Séeing that this is most true that S. Paule saith of Christ that he neuer did sinne neither was there any guile or deceipt found in his mouth how then can these words be verified in the person of Christ Longe á salute mea verba delictorum meorum The words of my sinnes or my sinfull words are â—arre from my health Uerely they cannot bée applyed to Christ for his owne person Neuerthelesse after the minde of S. Austen these words are therefore spoken by Christ the head because they be only verefied in Christs members So that the Prophet maketh Christ in this place to speake in his owne person that thing which is verefied of vs that be sinners for whose sake he suffered his death passion that in this place is so lyuely touched Yea this is S. Austens saiengs these be his words Christ did wel say My sinful words are far from my health not for any of his owne sinne Sed nostra delicta sua delicta fecit vt suam iustitiam nostram iustitiam facerit But hée hath made our sinnes to be his sinnes that he might make his righteousnesse to be our righteousnesse That is he is contented to be reputed and deemed as a sinner because that in his vniust suffering he might iustly saue sinners that beleeue in him The most part of the learned Expositours be of this minde Ric. Turnar How sinne is forgiuen in Baptime Saintâ— Austen saith that all sinne is forgiuen in Baptime not that it should not be at all but that it should not be reckoned for sinne Sinne offering what was ment thereby They that offered a Sinne offering must lay their hand vppon it meaning that they themselues had deserued that death also that they did consecrate it to God therby to be sanctified Sold vnder sinne ¶ Looke Solde SION What Sion is AS many as haue euill will at Sion ¶ Sion in the Scripture signifieth the whole Church and Congregation of God and euery faithfull soule that hath his whole intent affection desire towards God T. M. What the daughters of Sion signifieth Therefore shall the Lord shane the heads of the daughters of Sion ¶ To shaue the heads of women is to make them confounded and ashamed for it is a shame for a woman to be shauen 1. Cor. 11. 5. So that the Prophet héereby signifieth by a borrowed speach that the Lord shall make the daughters of Sion by which vnderstand the women of Iewrie confounded and ashamed and bring them to extreme aduersitie and pouertie and euen to naught Iosephus maketh mention that Hierusalem which was the chiefe Citie thereof was once so famished that a certaine woman of the Citie eate hir owne childe Albeit some vnderstand euen heere also by the daughters of Sion the townes villages and castells of Sion as it doth indéed oftentimes in the Scripture Because the daughters of Sion are hautie c. ¶ He meaneth the people because of the pride and arrogancie of their women which gaue themselues to all wantonnes dissolution Geneu SIR How men of countenaunce may be called Sir SIr we would faine sée Iesus ¶ These Greekes call Philip Sir and he refuseth not the same It was the custome of those Countries to call men of wealth and countenaunce by that name Wherevpon also Mary Magdalen called Christ at the Sepulcher after he was risen Sir when as notwithstanding she tooke him to be a gardener The Apostles did not gainsay this custome neither were they serupulous in the same as we sée the Anabaptists to be Mar. vpon Iohn fol. 434. SIRTES What the Sirtes were LEast we should haue fallen into the Sirtes ¶ Sirtes are periâ—lous sundry places in the Sea about the coasts of Affrica of the nature of Whirlepooles Tindale SISTER How Abraham made his wife to say she was his sister SAy I pray thée that thou art my Sister ¶ By this we maye learne not to vse vnlawful meanes nor to put other in danger to saue our selues Read ver 20. Albeit it may appeare that Abraham feared not so much death as that if he should dye with out issue Gods promise should not haue taken place wherein appeared a weake faith Geneua ¶ Looke Abraham SIT What it is to sit in the Temple of God SHall sit as Godin the Temple of God ¶ To sit in the Temple of Ged is to rule in the consciences to commaund wher God onely hath place ought onely to raigne which is as much as to be exalted aboue God Tindale Who sitteth in the Temple of God Compare the commaundements of God with the constitutions of men and you shall easely vnderstand that the Bishop of Rome whom they call the Pope to sit in the Temple of God as God and to be exalted aboue all that is called God It is written The Temple of the Lord is holy which is you Therfore the conscience of man is the Temple of the Holy ghost in which Temple I will proue the Pope to
Si quis dixerit c. If any man shall say that the Sacraments of the new lawe were not all ordeined of our Lord Iesus Christ or that ther be fewer or mo then seauen or that any one of the same verilye and in proper speach be not a Sacrament accursed bée hée Councell of Trident. Sessio 7. Two manner of Faiths Looke Faith What the two Lambes doe signifie Two Lambes of a yeare olde without â—pot ¶ The Iewes say that by the beast that is sacrificed the sinner is vnderstood For when the beast is lead to be killed the trespasser ought say they to thinke as though he for his offences were lead vnto the same and thus to confesse O Lord I am guiltie of death I haue deserued to be stoned for this trespasse not this beast or to be strangled for this transgression or to be burnt for this crime But these Sacrifices doe by shadowe signifie Christ the true lambe of God who would afterward cleanse our sinnes and pay the price of them How grieuous therefore should we acknowledge and confesse our sinnes to be for the which no beast but the innocent sonne of God hath died For the Father sparing vs hath yéelded his sonne to death The Bible note How the priuiledge of two wiues came in Which had two wiues ¶ With the promise of multiplication of séede came in the priuiledge of two wiues The promise performed and ended in Christ the priuiledge ceaseth Gods lawe taketh place which ioyneth two in one flesh and no mo Gen. 2. 24. Geneua Two tyrants and what they be The Scripture speaketh of two huge and cruell tyrants which shall destroy christendome before the last day of iudgement One through false doctrine and that is as Daniel and Paule both doth prophesâ—e the Bishop of Rome The other by power and force of armes that is the Turke of whom Daniel in the. 7. chapter speaketh where he doth attribute vnto him 3. hornes only which he shuld plucke of from the. x. hornes and those 3 are Asia Greece Aegypt which he hath plucked off long since and kéepeth them in possession within the which limits the Prophet hath included him for although he be busie in Hungary readie to inuade Germany yet he cannot think that euer he shall haue them in quiet possession as he hath Asia Greece Aegypt for the Prophet is plaine and manifest Sleadane in his Chronicle Of two natures in Christ. ¶ Looke Christ. Word Vagabunds What these Vagabunds were TOke vnto them certeine vagabunds ¶ Certein companions which doe nothing but walke the stréets wicked men to be hired for euery mans money to do any mischiefe such as we coÌ„moÌ„ly call the rascals very sinks dunghil knaues of all townes and cities Beza VAILE What the vaile and renting of the temple did signifie AND the vaile of the temple did rent in two péeces ¶ This vaile was a certeine cloth that hanged in the temple diuiding the most holy place from the rest of the temple as our cloth that is hanged vp in Lent diuideth the altar from yâ— rest of the Church The renting of which vaile signified that the shadowes of Moses lawe shuld vanish away at the flourishing light of the Gospell Tindale VALES II. What they were VAlesi were heretikes which had their originall of one Valens that liued in Bacathis a couÌ„try in Philadelphia Their manner was to geld themselues and as many straungers as lodged among them they abused the sâ—ieng in the Gospell If thy member offend thée cut it off c. Epiphan haer 58. VAINE GLORIE A good remedy against it IF thou be tempted to vaine glory for thy good déeds then looke of thine euill héereto and put the one in one ballance and the other in the other And then if thou vnderstand yâ— lawe of God any thing at all tell me whether weigheth heauier Tindale VAPOVR What Vapour is VApour is a dewie mist as the smoke of a séething pot Tind VESSELL What is meant by this vessell NEither would he suffer that any man should carry a vessell through the temple ¶ That is any prophane instrument of which those fellowes had a number yâ— made the court of the temple a market place Beza VINE What the Allegory meaneth I Am the true vine ¶ This Allegory is taken out of diuers writings of the Prophets who in diuers places compare the Church to a vineiard and men in the Church to vines and the works of faith of loue and of righteousnesse to grapes Therefore when the Lord calleth himselfe the true vine wée must not so vnderstand himâ— as if he were naturally and substantially a vine for naturally and substantially he is God and man not a vine but representeth the true vine Therfore it is called a vine by similitude not by propertie euen as he is called a Sheepe a Lambe a Lyâ—n a Rocke a Cornerstone such lyke from which such similitudes are brought Marl. vpon Iohn fol. 500. What is heere meant by the vine And hée shall binde his Asse sole vnto the Uine ¶ A country most abundant with vines and pastures is promised him Geneua How Israel is compared to an empty vine Israel is an emptie vine ¶ As the vine spoyled of her grapes beareth new the yeare following so the Israelites enioyeng rest after afflictions renued their former wickednesse and Ioolatrie The Bible note ¶ Whereof though the grapes were gathered yet as it gathered new strength it encreased new wickednesse so that the correction which shuld haue brought them to obedience did but vtter their stubburnenesse Geneua VINEGER Of the propertie thereof VIneger of it selfe is sharpe sowre and tart and is no fitte drinke to moisten a man that is a thirst For though vineger be colde in operation yet is it dry and hath vertue exicatiue Therefore vineger is a sawce and no proper drinke And if it be dronken of him that is moist it maketh him drye But if he be drye afore it killeth him quickly at yâ— least if it be stroÌ„g vineger And specially if it be such vineger as was giuen to Christ hanging vpon the crosse which as S. Mathew saith was mingled with Gall. Saint Marke calleth it Vinum mirlatum Wine mingled with Mirre Whervpon the worshipfull Clarke Saint Bede doth gather vpon the wordes of S. Marke that they gaue vnto Christ wine mingled with Mirre Mirre is the Gumme of a certeine trée growing in Arabia called Mirre which Gumme is both gréene and bitter like vnto gall This bitter tart drinke giuen vnto Christ did both fulfill the prophesie which was that the Iewes should so vse Christ in the time of his thirst and also it made a spéedie end of his life For as soone as he had tasted of that tart and strong vineger he bowed downe his head and sayd Consummatum est All is done All the things which the Prophets haue fortold
of Abraham of whom it is written 30. yeares before he offered his sonne Isaac Abraham beléeued it was reckoned vnto him for righteousnesse Gen. 15. 6. wherby we doe euidently sée that Saint Iames meaning is that Abrahams fayth was no idle fayth but such faith as made him obedient to God which thing he did well declare when he did so willingly offer his sonne at Gods commaundement All that S. Iames goeth about then is to proue that faith cannot be without good works And as by fayth onely we are iustified before God so by good workes procéeding from a liuely fayth wée are iustified before men Heere wée learne also that where no good workes be there is no true iustifieng fayth but a lyght vnprofitable beléeue such as is in diuels and yet we must beware that we ascribe no parte of our iustification before God vnto our good works Sir I. Cheeke Ther can be no good work reckoned to be in any man but in him alone whose sinnes God hath forgiuen Forasmuch as our best déeds are lame and corrupt Therefore they are héere called the doers of good works whom Paule calleth zelous and louers of good works But this estimation and iudgement dependeth vpon the fatherly clemency and acceptation of our God who alloweth that freely for good which deserueth to be reiected as euill and vnperfect c. Marl. fol. 170. Indéede works doe iustifie taking iustifie to be to declare iust Euen as white haires do make a man olde because they be a signe of age But works doe this before men not before God Nor they cannot take hold of forgiuenesse of sins deliuerance from their deserued condemnation For then it should be false that the Apostle saith we be iustified fréely by his grace for to him that worketh the reward is imputed vnto him for a duety and not vpon grace and fauour Wherfore the errours of those men is too grose to deceiue any of them which hath looked ouer the holy Scriptures neuer so slightly Nor it doth not agrée with the sense neither when they will haue iustifie to be as much as to make iust For works doe not go before him that is to bée iustified â—but doe followe him which is alreadye iustified witnesse Augustine and workes doe come of grace and not grace of workes witnesse the same Augustine de fide opere cap. 14. Musculus fol. 227. Of workes done before faith Saint Austen condemneth all our good workes before faith as vaine and nothing worth Read him In probo Psal. 31. That worketh not how it is vnderstood To him that worketh not but beleeueth ¶ That dependeth not on his workes neither thinketh to merit by them Gene. That is which meaneth not to obteine saluation through the worthinesse of his works The Bible note How workes are not the causes of felicitie Works indeed are to be had but not as causes wherfore Christ admonished vs saieng When ye haue done al these things say we are vnprofitable seruants we haue done but the thing which we ought to doe Neither passe we any thing vpon their caueling which say yâ— therfore we are vnprofitable seruaÌ„ts because our good works being no coÌ„modity vnto God forasmuch as God néedeth none of our good works but say they it caÌ„not be denied but yâ— we are by good works profitable vnto our selues Wée graunt indéed that it is profitable vnto vs to liue well But that vtilitie is not to be attributed vnto our workes that they should be the causes of our blessednesse to come Wee haue nothing in vs whereby we can make God obstruct or bound vnto vs. For whatsoeuer we doe the same doe we wholy owe vnto God and a great deale more then we are able to performe Wherfore as Christ admonisheth The Lord giueth not thanks vnto his seruant when he hath done his duetie And if the seruant by wel doing cannot binde his Lord to giue him thanks how shal he binde him to render vnto him great rewards Pet. Mar. vpon the Rom. fol. 29. Of workes loue and faith Works are the outward righteousnesse before the world may be called the righteousnesse of the members and spring of inward loue Loue is the righteousnesse of the hart springeth of faith Faith is the trust in Christs bloud and is the gift of God Ephe. 2. 8. Tindale How our good workes are the workes of God Although it be written that God will render to euery man according to his works yet is yâ— so to be vnderstood yâ— if they be good works they are for none other cause caled any maÌ„s works but for that they are wrought in him namely by the power of the spirit of God whereby they are in very déede the workes of God S. Austen most truely saith that God crowneth in vs his owne gifts for as touching vs we deserue nothing but death Pet. Mar. vpon the Rom. fol. 367. How we deserue nothing by our good workes Wo be to all our iustice saith S. Austen if it be iudged setting mercy a part Therefore this is a christen sentence worthy to be beaten in al mens heads Let not thy left hand know what the right hand doth Let our right hand worke those things which be good and pleasant vnto God And in the meane season let our heartes depend vpon the grace of Gods goodnesse onely not thy left hand write into thy kalender those things which be somewhat well done by the right hand Let the note of our owne good works be in Gods hand not in our owne Whatsoeuer he doth reward vs either in this life either in the life to come let vs thanke his grace for it and not our deserts Musculus fol. 234. Of the vnablenesse of our workes If the séeking of righteousnesse and forgiuenesse of sinnes by the kéeping of the law which God gaue vpon mount Sinai with so great glory and maiestie by the denyeng of Christ of his grace what shall we say to those yâ— will néeds iustifie themselues afore God by their owne laws and obseruances I wold wish that such folks should a little compare the one with the other and afterward giue iudgement themselues God minded not to do that honour nor to giue that glorye vnto his owne law yet they wil haue him to giue it to mens laws ordinaÌ„ces But that honour is giuen onely to his onely begotten son who alone by the sacrifice of his death passion hath made ful amends for all our sinnes past present and to come as saith S. Paule Heb. 7. 25. The meaning of this place following Work out your own saluatioÌ„ with fere trembling ¶ S. Paul saith we must work out our saluation with feare trembling But this feare riseth in consideration of our weaknesse and vnworthinesse not of any distrust or doubt in Gods mercy but rather the lesse cause we haue to trust in our selues the morâ— cause we haue to trust in God Iewel fol. 76.
The euill minister or receiuer hurteth not the Sact. Augu. in ser. de sacra feria Pas. I. Puruay Accidentâ— A new article of our faith Sacramental change Augustin Ambrose Sacramental word Augustin Theodor. 〈…〉 Dialo Wonder Poyson The Sacrament burnt Sacrament fordiden the laye sort Sacraments of the elders One sacrifice propiciatorie Sacrifice of reconciliation One sacrifice propiciatorie Sacrifice of laude praise and thankes Psa. 11. 17. 1. pet 2. 5. Heb. 13. 15. Psa. 51. 17 Heb. 9. 28 Rom. 12. 1 He. 13. 15 3. manner of sacrifices Ose. 6. 6. Cipriane Sacrifice of the table and of â—ceht osâ—e Psa 51. 19 Sacrifice of righteousnesse Psa. 4. 5. The Sacrament is no sacrifice Leuit. 1. 2. What the Leuiticall Sacrifices were Leui 3. 14 Leui 7. 12 Sacrifice of the old lawe Exo. 32. 20 Psal. 7. Augustin Epiphan Augustin Cyril Praise god in his Sanctuary Dead Saints knowe nothing â— obiectioÌ„ when god may be found Cipriane â— obiectiâ— Great with God 3. obiectioâ— 4 obiectioÌ„ â— obiectioÌ„ 8. Tim. 2. 5. Rom. 8. 26 Rom. 8. 34 1. Cor. 1. 30 Iohn 14. 6. Iohn 16. 21 Iames. 1. 17 Psa. 120. 1 Saints deeds Frier Brusiard Saints haue not merits sufficient for theâ—elues Act. 9. 1â— Wherfore the faithfull are Saintes Rom. 1. 7â— Psal. 49. â— What is vnderstod by Iuory pallaices 1. Es. 3 12. To Salt what it is Meete Salters Salting of hypocrits Mat. 5. 13. True salting lost â—â—ll 4. 6 Speach poudered with Salt Leui. 2. 13 Christ is the true Salt Salt in Baptime Nu. 18. 19 Salted couenant Leuâ—â— 2. 13 Iudic. 9. 4â— Sure of our saluation Rom. 8. 16 No saluation out of the Church Cause of our saluation Rom 13. â—1 Phil. 2. 12. Luk. 10. 14 Reg. 4. 29. Heretikâ—s 1. Re. 15. 26 1. Reg. 2â— 14. Intet dec Bonisa 1. deâ—re 3. Iohn 17. 19 Iohn 17. 17 Gen. 2. 3. Heb. 2. 11. 1. Tim. 4. 8 Psal. 20. 20â— Leu. 19. 30 Apo. 21. 19 Apo. 21. 20 Apoc. â— â— Apo. 21. 2â— 2. Reg. 19 22. Mat. 16. 23 Prince of this world Ioh. 12. 31 〈…〉 1. 6. Satan among the Angelâ—â—◠〈…〉 Mat. 16. 23 Mat. 8. 32. Ioâ— 13. 27 Apoc. 20. â— Heretike 2. Tim. 4. 1â— 2. â—sd 9. 27. Luk. 9. 24. Rom. 8. 24 Act. 13. 9. 1. Re. 15. 27 Heb. 1. 8. Isa. 11. 4. â—rou 9 8. Apoc. 9. 3. Rom. 16. 18 Apoc 9. 5. Mat. 13. 52 Mat. 13. 52â— Origen Hierom ChrisostoÌ„ CstrisostoÌ„ Basil. FulgeÌ„tius Theophilactus Gregory ChrisostoÌ„ Augustio One place of Scripture expound an other Augustin ChrisostoÌ„ Athanasius Augustin ChrisostoÌ„ Augustin Augustin Chrisostâ— Lyra. Apoc. 1. 3. How scripture shuld be read Hierome Origen Athanasius Al doubts tried by yâ— Scriptures Origen Hierome Augustin Augustin ChrisostoÌ„ ChrisostoÌ„ Hierome Mat. 4. 7. 2. Pe. 3. 16 Contra Epist fundamentalem cap. 5. Scripture hangeth not on the iudgment of the church Contra Epist fundamentalemâ— cap. 4. â— Iâ—h 4. 1. Act. 17. 11 Iohn 6. â— Sea of Galile Apoc. 4. 6 Sea of Glasse Apoc. 15. 2 Iob. 7. 12 Sea and Whale Heretike Nahu 1. 9 Apo. 2. 11 Second death Act. 5. 17 Heretikes Apoc. 1. 12 Exo. 24. 10 Math. 5. 8 Psa. 25. 13 Leuit. 19. 19 Deut. 22. â— Pro. 1. 28 Esay 65. â— â—sal 53. 2 Psal. 53. 2 Psal. 3. 2. Apoc. 6. 2. 1. Seale White horse 2. Seale Calâ—e Red horse 3. Seale Blacke horseâ— Man 4. Seale Pale horse Death Eagle 5. Seale 6. Seale 7. Seale Iohn 6. 27. Heretikes Mar. 10. 21 Rom. 7. 14 〈…〉 22. 11 Figu 〈…〉 4. Re. 1â— 37. Rom. 10. 1â— Iohn 5. 39 Act. 17. 11. Iob. 20. 16. Exo. 10. 26 Hieromâ— Apo. 4. â— Heretikes Apoc. 1. â— Prâ— 24. 16 Pro. 24. 16 Apo. 8. 2. Heretike Gen. 3. 7 Phil. 2. 6 1. Pa. 19. â— Ioh. 20. 12 Ioh. 21. 15 Ier. 50. 6 Eze. 34. 2 A good shepheard 1. The. 3. 8 Exo. 34. 10 zaâ— 11. 15 Zaâ— 13. 7 4. kind of shepherds Exo. 25. 30 Augustin Psa. 107. 9. Sap. 4. 11 Nâ— 3. 47. Psal. 60. 6 Augustin Augustin Apoc. 8. 1. Iohn 9. 7. Esay 8. 6. Ge. 49. 10. Luke 13. 4 Esa. â— 21. Act. 19. 1â— Mat. 10. 4 Mat. 4. 23. Math. 6. 2 Ephe. 5. 1â— Coll. 3. 16 Ambroseâ— Franciscus Petrarcha Hiero. in â—pist ad Eph. ca. 5 â— Am. li. de Cain Abel Durand Grego in regi part 5. cap. 44. Chri. Ho. 44. de loaÌ„ ct Paul Festo Eras. Rot. in Anno. 1 Cor. cap. 14. Plain-soÌ„g Prick-soÌ„g Descant Organs Math. 44 Origen Epihanius ChrisostoÌ„ Auentinus in Hildibrando Barnard Hulderi Epi. Aug. Pauermitanus extra de cle coniug cum olim Augustin Sinne in Scripture is called vnbeliefe Mat. 15. 19 Mat. 5. 28 1â— Ioh. 3. 15 Cipri in his ser. de lâ—iun LactaÌ„tius Hierome Augustin Gregory God is not the author of sinne Cause of sinne Venial sin Rom. 5. 12 Hovv sin entered Augustin 2. Cor. 5. 21 Rom. 8. â— Mat. 9. â— Mat. 12. 3â— Sinne against the Holy ghost Iulianus The feare Balaam Ioh. 16. 10 the world rebuked of sinne Rom. 8. 4. 1. Ioh. 5. 16 Sinne vnto death Heb. 10. 26 To sinne willingly Heb. 6 4 Mat. 12. 31 Psal. 22. â— Our sinne made Christe sinne Sinne in Baptime forgiuen Sinne offering Psa. 129. 5 Esay 3. 17 Ioh. 12. 21 Gen. 12. 13 2. The. 2. 4 Psa. 110. 1 Eâ—ey 47. 1 I 〈…〉 5. 19. Mat. 9. 24 Act. 7. 60 Ioh. 11. 11 1. Cor. 15. 6 3. Reg. 14. 20. 1. The. 4. 13 Mat. 13. 25 Mat. 26. 45. Psa. 13. 4. Dan. 12. 2 Augustin Gen. 11. 3 Apoe â— 11 Psa. 91. 3 Psa. 69. 22 Rom. 7. 14 Ioh. 5. 27 Mat. 8. 20 Luke 12. 10 Dan. 7. 13. Eze. 18. 13 Phi. 2. 7 â— Co. 15. 24 Phil. 2. 6 Gen. 6. Gen. 5. 2 Iohn 1. 13 1. Iohn 3. 1. 2. Cor. 7. 1â— Apoc. 2. 24 â— Tim. 2. 34. Apoc. 6. 9. Life Will. minde Desire the whole man Breath Spirit immortall Mat. 26. 38. Act. 2. 31. Psa. 16. 10 DiffereÌ„ce of soules Chri. vpoÌ„ his 29. Ho mi. vpon the â— of Mathew Tertulian in his booke of the soule Theophi Augustin Augustin S. Barnard 3. estates of yâ— soule Iere. 21. 9. Iob. 1. 12. Cipriane Iob. 1. 1. Apoc. 22. 2 Gal. 6. 8. Iohn 9. 6. Iohn 9. 6. Esay 59. 5 Iohn 4. 24 Rom. 8. 26 Iohn 14. 17 Ioh. 16. 13. Iohn 14. 17 Act. 16. 15 1. Cor. 14 32. 1. Pe. 3. 19 Spirits in prison Spirit 1. Cor. 2. 11 Rom. 8. 9. Iohn 1. 12. 1. Cor. 2. 15 1. Cor. 2. 14 Augustin Ambr. in Luke li. 6 cap. 8. Nu. 12. 14 1. Po. 1. 2 Gen. 32. 10 Esay 11. 2 Leu. 26. 26 Math. 2. 2. Iob. 25. 5. Iob. 38. 31 Deut. 12. 3 Luk. 1â— 8. Act. 17. 18 â—os 24. 27. Esa. 8. 1â— Psa. 102. 1â— Dan. 2. 45. Mat. 21. 42 Corner stone Psa. 118. 22. Zac. 3. 9. Stone full of eyes Mat. 7. 13 â—uk 13. 24 Augu. deciuitat deâ— Cap. 30 Ma. 24. 29.
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
they which haue bene greate and gréeuous sinners then they beginne to singe the swéete song of the Signet then they crie confesse openly their sinnes their naughtie doings their malice against their innocent brother They are not ashamed of anie thing that maie saue their soules and turne to the glorie of God The second confession is made but seldome the moreâ— is the pitie but ought to be made vnto man and that verie oft euen so oft as one christen man offendeth an other but vnderstand ye of the offence giuen and not taken For of them that be offended without a cause they must be made at one againe without amends And as Christ said to the Pharesies Sinite illos quia ceci sunt duces cecorum If the offender bee gréeued with the preacher or with the magistrate neither the preacher nor the magistrate in that case is bound to reconcile or confesse himselfe to his brother whome he hath offended with true seruing of God and so in such like But in all other cases where we hurt our brother by our déed or word we must harken to obeie the voice of Christ Sâ—fâ—ater tuus aliqui aduersus te c. In all such cases wée must followe the counsell of S. Iames Confitemini alter alterum peccata vestra orate pro inuicem vt saluemini Confesse reconcile your selues one to another and doe praie one for an other that ye maie be saued Both these kinds of confession made vnto man whether it bée the open confession or secrete confession betwixt neighbour and neighbour bée verie godlye wholesome and proâ—able The third conditionâ— which commonlie is called Auricular confession after the opinion of that great learned Lawier Gracianus by whose studie the booke of the Canon lawe called the Decrées was madeâ— a man that liued about a 400â— yeares a goe was deuised and ordeined by godlie Bishoppes to make the people the more afraide and ashamed of their sinnes The deuise was good and godlie Neuerthelesse this constitution and ordinaunce was neuer begunne nor receiued in the vniuersall Church but onelie in this our Occidentall Church The Gréekes and Orientall Church were euer frée from this secret confession wherefore wée must néedes graunt that this confession was without Gods owne making from the beginning but onely deuised by good Fathers and godly Bishoppes for to bring the laye and vnlearned people to the more feare of GOD and knowledge of their duetie vnto him and to their neighbour And for the better performaunce of this their purpose they ordeined that hée that shoulde heare anie mans confession shoulde haue these foure properties First to bée a man of honest and godlye conuersation Second a secrete kéeper no babler nor talker Thirdly a wise discrete man and fourthlye a man learned in Gods lawes This was wonderfully godlie begunne and prospered well and did much good Till it chaâ—mced at the Citie of Constantinople in the dayes of a Bishoppe called Nectarius the next Bishoppe there before Saint Iohnâ— Chrisostome that a certeine noble woman of bloude and faire of skinne and bone which had beene there in the Church of Constantinople commaunded by the Priest that had heard her confession to resort dailie to the Church for a certeine space there to watch in fasting and praier This Priest intended well he thought that such an enteraâ—ce and beginning of a new life should haue done that lady good which by subtiltie of the diuell wickednesse of man turned cleane contrarie as thus A certeine Deacon of that church fell in familiaritie with that woman more then godlinesse honestie required To be short he laie with her did stuprate her The matter was tried and confessed where vppon a great outcrie wondâ—â—ment was made against the Deacons Priests of Constantinopleâ— insomuch Nectarius the Bishop deposed the Deacon from ministrie for a quieting of the people and stopping of their months commaunded confession to bée frée and at euerie mans libertie whether he would be confessed or no. Thus for a while confession was left till within processe of few yeares carnall libertie and licentious liuing had so much ouer whelmed the worlde that the Fathers of the Occidentall Church for the greate loue they did beare vnto the people thought themselues bounde to restore confession againe but without anie scrupulus burden of impossible enumeration of sinnes without the opinion of dampnation to hang ouer their heads which had not bene confessed but tooke and vsed it as a meane to giue good counsell vnto the ignorant people Thus it continued manie years in the Occidentall Church whereby the people were brought to great amendement of lyfe by the true searching of their consciences and againe to greate knowledge of God through the godlye counsell that was then giuen them by the learned Fathers and godlie Counsellers manie men that were robbed and wronged by that meanes had their goods and good name restored to them againe All this was done so long as the olde Canon was obserued that is no man to heare confession except he had the foure properties aforesaid so long this discipline was had in great estimation and did much good But after that wicked Rome with dispensations had in the stéed of learning nourished ignoraunce for diligence slouth and idlenesse for wisdome and wise counsailers lowtish lobbes and ignoraunt dawes In stéede of good counsaile and amendement of lyfe had clogged the consciences of men with enumeration of sins with manie moe like inconueniences almightie God the louer of truth the spouse of his Church hath stirred vppe in euerie Realme learned men to inueigh against these abuses So that now we are left frée againe euerie man to confesse or not to confesse as shall séeme to him good and most for his owne comfort Thus ye sée what beginning this secret or auricular confession had what increase at the last what decrease againe Ric. Turnâ—r Sozomenus reporteth that this constitution of Bishops was diligentlie kept in the west Churches but speciallie at Rome Whereby he sheweth that it was no vniuersall ordinaunce of all Churches But he saith that there was one of the Priestes peculiarlie appointed to serue for this office Whereby he doth sufficientlie confute that which these men doe falsely say of the keies giueÌ„ for this vse vniuersallie to the whole order of Priesthoode For it was not the common office of all Priests but the speciall dutie of some one that was chosen thervnto by the Bishop The same is he whom at this daie in all Cathedrall churches they call Penitentiari the examiner of hainous offences and such whereof the punishment perteineth to good example Then hée saith immediatlie after yâ— this was also the manner at Constantinople till a certeine woman faining yâ— shée came to confession was found so to haue couloured vnder that pretence the vnhonest companie that shée vsed with a certeine Deacon For this act Nectarius a man notable in
healing that a man maie be saued by another mans faith for this man was healed by the faith of the men and not by his owne because he could not heare for faith commeth by hearing To this it maie be said there is a difference betwéene corporall benefites and euerlasting saluation But no mans faith can stand in steed for another touching saluation Now Christ loosed the tongue of the deafe and then being called vpon of him hée gaue him faith and so the dumbe man was healed by his owne faith DENIENG OF GOD. How and when men doe denie God ANd denie God which is the onelie Lord c. ¶ Men truly denie God when they ascribe their iustification or forgiuenesse of sinnes to anie creature or to anie worke by the might and power of the worke to anie Indulgence or Pardon to Masses to holie Bread to kissing of Images and such like and not to Christ Iesus and to his bloud shed for vs to obtaine vs remission of sinnes by whose bloud onelie we were washed from â—ur sinnes as S. Iohn saith Apoc. 1. 5. He hath washed vs in his owne bloud from our sinnes They denie the Lord which ascribe remission of sinnes to anie other thing then vnto Christ and his bloud which thing false Prophettes doth denieng their Master Bibliander DEEPE What the Deepe signifieth OUt of the Déepe call I vnto thée O Lord c. ¶ By the Déepe is vnderstood the aduersitie wherein the people of Israel was when they were scattered among the Chaldes Unto vs christen it signifieth the aduersitie trouble miserie which hapneth to vs for our offences and sinnes T. M. DESPERATION What an offence Desperation is SAint Hierom affirmeth the offence of Iudas to be greater in dispairing of the mercie of God then in betraieng Christ. And that Cain stirred God more to anger through desperation of pardon then by the slaughter of his brothers bloud Manie which haue persecuted Christ being conuerted beléeuing in him haue obtained pardon and are made examples to man that he ought not to distrust the remission of his wickednes seing the death of our sauiour is forgiuen to the penitent Let no man dispaire of Gods mercie and goodnesse Let him that is weake and cannot do that he would faine doe not dispaire but turne to him that is strong and hath promised to giue strength to all that aske of him in Christs name and complaine to God and desire him to fulfill his promise to God cominit himselfe And he shall of his mercie and truth strengthen him and make him féele with what loue he is beloued for Christs sake though he be neuer so weake Tindale The meanes to keepe vs from Despaire in time of afflictions To knowe Gods righteousnesse and to be fullie perswaded of it is a meane to bring vs to patience Howbeit that wée must match another Article with it that is to wit wée must alwaies thinke that GOD in afflicting vs doth not cease to loue vs yea that he will procure our saluation what rigour soeuer he vse towards vs so as all our afflictions shall bee asswaged through his grace and he will giue them a gladsome ende Caluine vpon Iob. fol. 139. DESTINIE SAint Augustine in Opusculo 82. questionum quest 45. Confuting soundlie the destinies of Planets among other his reasons saith The conceiuing of Twinnes in the mothers wombe because it is made in one and the same act as the Phisitians testifie whose discipline is farre more certaine and manifest then that of the Astrologers doth happen in so small a moment of time that ther is not so much time as two minutes of a minute betwixt the conceiuing of the one and the other How therefore commeth it that in Twinnes of one burden there is so great a diuersitie of déedes wills and chaunces considering that they of necessitie must needes haue one the same Planet in their conception and that the Mathematicalls doe giue the constellation of them both as it it were but of one man To these wordes of Saint Augustine saith Bullinger great light maie be aded if you annexe to them and examine narrowlie the example of Esau and Iacobs birth and sundrie dispositions The same Augustine writing to Boniface against two Epistles of the Pelâ—gians li. 2. cap. 6. saith They which affirme that Destinie doth rule will haue not onelie our déedes and euents but also our verie wills to depend vpon the placing of the starres as the time wherein euerie man is either conceiued or borne which placing they are wont to call Constellations but the grace of God doth not onelie goe aboue all starres and heauens but also aboue the verie Angells themselues Bullinger fol. 480. ¶ Looke Astrologie Fortune Chaunce DESTROIE NOT. The meaning of this place DEstroie not ¶ Or thou shalt not destroie or make awaie as some will By this he signifieth after the mind of Kimhi that he twice withstood and stilled his Souldiers which moued him to destroie and kill Saule Ezra thinketh it to be a certaine tune and manner of singing T. M. DEATH What Death is by the minde of Secundus the Philosopher WHen Adrian the Emperour had heard Secundus the Philosopher in the seuerall Oration he made of a noble Romane Matron a kinswoman of the Emperours he asked of him what death was to whom the philosopher answered thus Death is an eternall sléepe a dissolution of the bodie a terror of the rich a desire of yâ— poore a thing inheritable a pilgrimage vncertaine a théefe of man a kinde of sléeping a seperation of the liuing a companie of the dead a resolution of all a rest of trauailes an end of all idle desires Finallie death is yâ— scourge of all euill and the chiefe reward of the good ¶ We call death the loosing asunder and departing of two things the soule from the bodie yâ— which departing no man can escape but necessarilie die all we must that be borne in this world When the bodie by anie violence looseth his senses is spoiled from the quicke vse of his principall parts theâ—â— departeth the soule from him in manner the bodie leaueth yâ— soule before the soule leaueth the bodie For it is not yâ— soule by himselfe yâ— goeth from the bodie but it is the bodie by himselfe sorsaking life that causeth the soule to depart c. Lupset How the Diuell hath power of Death The Diuell hath yâ— power of death that is â—he is the authour of it by his malitious nature he brought it into the worlde for God made it not nor hath anie delight in it neither is it good in his eies nor was neuer mentioned among yâ— works of his hands but from the Diuell and of the Diuell and in the Diuell it began and is and videth And therfore in the Apocalips his name is giuen him Abaddon that is the destroier and as death is of him so for this cause also he is said to haue the power of it
What a Proselite is IEwes and Proselites ¶ By the Iewes he meaneth them that were both Iewes by birth and Iewes by profession of Religion though they were borne in other places And they were Proselites which were Gentiles borne and embraced the Iewes religion Theo. Beza And Proselites ¶ To wit such as were conuerted to the Iewes Religion which were before Panims Idolaters Ge. PROTESTANTS How the name of Protestants came vp THe originall of the name of Protestants began in Germany about a decrée that was made at Speres against y◠Gospell Anno. Dom. 1529. which Decrée the Princes electours of Germany resisted vnto whose protestation certain of the chiefe Cities to the number of 14. did subscribe with them The number of the Protestants 7. Princes 24. Cities Sledane PROVIDENCE Of the prouidence of God what it is PRouidence is not onely that vnspeakable power whereby it commeth to passe that God hath foreséene all things from euerlasting and most wisely prouided for al things before hand But also that eternall decree or ordinaunce of the most wise righteous God whereby that euery thing that hath bene hath bene and euery thing that is is and euery thing that shall be shall be according as it liked him to appoint from euerlasting Beza We meane by the prouidence of God that euen as he is creator of all things he is also the conseruer which doth by his eternall power and wisedome guide and gouerne them and by his souereigne goodnesse in such sort that nothing commeth by aduenture neither in heauen nor in earth without his counsell and ordinaunce and his most iust will be it in generall or in perticular Peter Viret No good or euill doth happen without a cause or by fortune without Gods prouidence but all things doth happen after his iudgement Hierom. vpon Eze. Prouidence is Gods appointed vnmoueable and perpetuall administration of all things Pet. Mar. Prouidence is sometime as much to say as knowledge and foreknowledge of things to come Sometime it signifieth an ablenesse to foresee for others of things necessary so it is sayde that God in heauen doth foresee and care for all Againe some doe define the prouidence of God after this wise Prouidence is the euerlasting and vnchaungeable kingdome and administration of all things They doe meane saith Musculus by the word of kingdome dominion and power and by the word of administration the temperature of the dominion which they added because of the finding and giuing of all things vnto vs which séemeth in shewe to be a condition of ministery as well as of dominion Musc. fol. 425. and. 426. Gods prouidence we call that souereigne Empire and supreme dominion which God alwaies kéepeth in the gouernement of all things in heauen and earth contained And these two that is prescience prouidence we so attribute vnto God that with the Apostle we feare not to affirme that in him wée haue our beeing mouing and life We feare not to affirme that the way of man is not in his own power but that his foot-steps are directed by the eternall God That the sorts lots which appeare most subiect to fortune goe so soorth by his prouidence that a Sparrow falleth not on the ground without our heauenly Father And thus we giue not to God any prescience by an idle sight and a prouidence by a generall mouing of his creatures as not onely some Philosophers but also moe then is to be wished in our dayes doe but we attribute vnto him such a knowledge prouidence as is extended to euerye one of his creatures In which he so worketh that willingly they tende incline to the ende to the which they are appointed by him c. Knox. fol. 21. Because we knowe not all things saith S. Austen which God doth concerning vs in most good order that therefore in only good will we do according to the law because his prouidence is an vnchaungeable law Therefore sith God doe claime vnto himselfe the poore to rule the world which is to vs vnknown Let this be a lawe to vs of sobernesse and modestie quietly to obay his souereigne authoritie that his wil may be vnto vs the onely rule of Iustice as the most iust cause of all things I meane not that absolute will of which the Sophisters doe babble seperating by wicked prophane disagreement his Iustice from his power but I meane that prouidence which is the gouernesse of all things from which proceedeth nothing but right although the causes be hidden from vs. Caluine 1. booke chapt 17. Sect. 3. PROOVING What proouing and examining of a mans selfe is THis proouing and examining of a mans selfe is first to think with him with what lust desire he commeth to the Maundie and will eate that bread Whether he be sure that he is the childe of God and in the faith of Christ and whether his conscience doe beare him witnesse that Christs body was broken for him And whether the lust that he hath to prayse God and thanke him with a faithfull heart in the middes of the bretheren doe driue him thetherward or els whether he doe it for the meates sake or to kéepe the custome for then were it better he were away For he that eateth and drinketh vnworthely eateth and drinketh his owne damnation because he maketh no difference of the Lordes bodye that as it is sayde before he that regardeth not the purpose for which it was instituted and putteth no difference betwéene his eating and other eating for other eating doe onely serue the belly but this eating was instituted and ordeined to serue the soule and inward man And therefore he that abuseth it to the flesh eateth drinketh his owne damnation c. I. Frith ¶ Looke Trye Examine PTOLOMEVS Of this mans hereticall opinions PTolomeus of whom Ptolomei are called taught the hereticall opinions of the Gnostici and of Valentinus adding therevnto of his owne certaine heathenish doctrine out of Homer He wrote vnto Flora a woman of his faith and indeuoured to peruert hir Epiph. haere 33. PVBLICAN What the Publicans were The Publicans bought in great the Emperours Tribute and to make their most aduauntage did ouerset the people Tind Of their receiuing before the Iewes The Publicans and Harlots shall come into the kingdome of God before you ¶ The Harlots and Publicans repenting truly and with amendement of life submitting themselues to the mercie of God are more acceptable vnto God then the proud workmongers that trust in their owne righteousnesse S I. Ch. PVNISHMENT How the punishment of the law doth not satisfie for sinnes MOses in the law commaunded that such should be stoned ¶ They recite the law out of the. 20. chap. of Leuit. where it is said the man that commiteth adulterie with another mans wife because he hath committed adultery with his neighbors wife the adulterer the adultresse shal both dye the death But the law doth not therefore punish