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
eod Why the iust be afflicted 19. How the afflictions shal be witnesses eo How they are called light things eod How the rest of Christs afflictions are fulfilled 20. Against Who is against Christ who not eod Agony Why Christ was in such an agonie 21. Agrippa For what cause he herd Paul eo Alabaster What the propertie of it is eo Albanenses Of their opinions 22. Albigenses What their opinions wer eo Allegory What an Allegory is eod What the true vse of an Allegory is 23. Of two kindes of Allegories 24. All. How this word All is taken eo God wil haue al meÌ„ saued the meaning eo Al things are yours what it meneth 26 Almes What Almes signifieth 27. We must take heed how we giue c. 29. What profit coÌ„meth by almes giuing eo Of the almes sent to the Saints at Hierusalem eod Sell that ye haue and giue almes the meaning eod Of the almes the Atticus B. of Con seÌ„t 30 Of the almes of Cornelius eod Aloes What Aloes is eod Alogiant What heretikes they wâ—r eod Almuth Lab. i. What the word signifieth 31 Altar What an altar is and how they began eo How Christ is the true Altar 33. What S. Austen did vnderstand by the Altar eod Amatist The definition thereof 36. Amen What the word signifieth 37. Amorites What an euil custome they had eod Anabaptists How they began eod Ananias Of his dissembling 38. How he might haue kept his possessioÌ„ 39 Anathema What the word signifieth eod Andrew Of the death of this Apostle eo Of an heretike called Andrevv eo Angell What an Angell is eod Wherefore Angels were made 41. How they ought not to be worshipped eo Of good and euill Angels 42. How they are not against the authoritie of Magistrates eodem Why the Angels be called powers principalities vertues c. eo How they be called the sonnes of the Gods 43. How they appearing in humaine bodies eod Whether they did eate and drinke when they appeared 44. How they be by nature spirits eod How they be not borne but created eod Appointed to waite on the faithfull 45. How we shall be lyke vnto them eod How Christ is greater then they eo Of mans good and bad Angell 46. The degrees of Angels eod What is meant by the foure Angels 47. What is meant by the 7. Angels eo Who the Angell was eod Of the Angel yâ— went down to the poole 48 Anger What anger is eod How anger in some respect is no sin eo What anger is forbidden 49. How anger or wrath is in God eo Of two kindes of anger 52. Annointing What is ment by annointing eodem The annointing of the sick with oile eo Antes The first inuenters of a common weale 53. Antichrist What Antichrist is eo A prophesie of Antichrists birth 55. The time of Antichrists disclosing eod Proues that the Pope is Antichrist 57. The marks to know Antichrist by eo The place of Antichrists reigne 58. Of Antichrists Disciples 59. Of Antichrists progenie eod Antipas Of his faithfull seruice to God 60. Antropomorphitae What they were eo Apparicions of soules 61. Appelles What his heresie was eod Apolinaris Of the heresie he fell into eo Apostle What an Apostle is 62. Who were Apostles eod How they wer not the heads of the church eodem How the Apostles were equall with Petâ—r 63. How they had wiues 64. Of foure manner of Apostles 65. To take heede of false Apostles eo Of the Apostles traditions 66. Aquarij What they were eo Archbishop How the name is approued eo Archontici 68. Archdeacon When the Archdeacons began eod Arke What the Arke of couenant was 69 What is ment by the ark of the testameÌ„t 70 Of the Arke of Noe. eo Armageddâ—n How it is interpreted eod Arme. What the arme of God signifieth 61 Armintant Of their damnable opinioÌ„s 72 Arrius Of his heresie lameÌ„table end 73 Of the confutation of the Arrians 74. Arrowes What the arrows of God are eo How they are sometime takenâ— for thunder eod How they are taken for sicknesse eod Asia What Asia is eod Of whom it was first possessed 75 Asking The manner of asking of God eo Of whoÌ„ we ought to aske our petitioÌ„ eo How Christ asked what men did c. 67. Assur How the people of Assiria tooke c. eod What is meant by Assur eo Astharoth What maÌ„ner of idol it was 77 Astrology What Astrology is eo Authorities against the abuse therof 78 Astronomy What Astronomy is 80. The first inuenter of Astronomy eod Aue Maria. An Aue Maria of the Popes making eo Auenge How we ought not to aueng 81 Auims What the word doth signifie 82. Auricular confession eod Axe What is meant thereby eo B. BAal What Baal was and c. 82. What Baal-berith was 83. what Baal Peor was eo Babel What Babel signifieth eo For what intent the towre of Babel was built eod Babilon What Babylon signifieth 84. Why Babylon is called an hill eod The description of Babylon and c. eo How Babylon is fallen 85. How it is called the wast Sea 86. How his destruction was prophesied eo Backeparts of God What is meant thereby eo Baptime The right vse of Baptime 87. How we be washed by Baptime eo How Baptime bringeth no grace 88. Of the Baptime of Insants 89. How it is no Baptime but to the child 91. Significations of Baptime eo Considerations of Baptime 92. How it purifieth and cleanseth eod To be baptised in Christ what it is 93. To be baptised in Moses what it is eod To be baptised by the holy Ghost what it is eod To be baptised ouer the dead what it signifieth eod What Iohns Baptime signifieth 94. Of dipping in Baptime eo Of the Oacrament of Baptime eo How Baptime is taken heere 95. Barchochebas Of his heresie eo Bariesu Of his craft and subtiltie eo Barren What a reproch it was in women 99. How barreÌ„ mothers haue brought forth excellent men eo The meaning of the place 97. Why the Church is called barren eod Barthelmew Of his death and martirdome eod Basilides What his heresies were eo Bastard What child is called a bastard 98 How bastards are not admitted in c. eo Bathes How bathes without God c. eo Of Bath a certeine measure 99. Beelzabuh An Idol of the Philistines eo Behemoth What beast this is eod Beleeue What it is to beleeue 100. Prophesied yâ— few wil beleue Christ. 101 How men are driuen to beleeue through the works of God eod The meaning of certeine places eo Beame What this beame signifieth eod Benedict Why he is set among the heretikes eod Beril The description of Beril c. 102. Berillus Turned from his heresie c. eo Beast That came out of the bottomlesse pit eo Of the beast that rose out of the sea 103 How the number of the beast noteth c. eodem Of the beast the woman sat on
the vnablenesse of our workes 1184. The meaning of the place eod Of the works of darknes of the spirit eod How they know not God that deny him in deedes eo Vvorld what the world signifieth here 1185 Why it is called of Paule preseÌ„t euil eo Of the disputers of this world eod The meaning of the place eod Vvormeâ— how Christ compareth himselfe to a worme 1168 Vvormewood Compared to false teachers c. eod Vvorship what is ment by worship 1187. How God only is to be worshipped 1188 Of the worshipping of Saints eod Vvrath what wrath is in God eod Vvritten so much as is necessary for our our saluation eo What it is to be written in the earth 1189. Who are written in the book of life 1190 Y. Yeare how it is as it was in the olde time 1190 How the yeare was diuided 1191. Yoke how the yoke of Christ is vnderstood eod What the yoke of seruitude is 1192. What this yoke signifieth eod What the yoke of transgression is eod What is ment by the yoke in this place eo Yron furnace what is ment thereby eod Z. Zachary how he his wife are iust 1193 Zeale A definition thereof 1194. FINIS ¶ Common places with their expositions collected and gathered out of the workes of diuers singular Writers And brought Alphabeticallie into order AARON How long Aaron was before Christ. AAron the sonne of Amram nephew to Leuy and brother to Moses was borne about the yeare before Christs incarnation 1609. at what time as Amenophis was king of Aegypt Lanquet How Aaron is a figure of Christ. And he stood betwéene the dead ¶ Aaron is héere a figure of Christ which is the mediatour betwéene God and the Church which restraineth the iust vengeance of God for the sinnes of the world which helpeth the chosen when they be in miserie T. M. A comparison betweene Aaron and Christ. Aaron was in nature a perfect man and so was Christ and more excellent in propertie being without sinne Aaron ministred not for the peoples sake but for his owne also being a sinner Christ for the people onelie himselfe néeding nothing Aaron offered Sacrifice but other things none of his owne Christ offered his Sacrifice his owne and himselfe c. Deering What Aarons Bels signified As Aaron with his succession was a liuelie figure of our Sauiour Christ Iesu who is the high Priest for euer after the order of Melchisedech by whom they had all a full perfect saluation that by him do come to God liuing alwaies to this end that he maie appeare in the sight of God for vs. So the golden Bels that he was commanded to haue in the hem of his Tunicle did signifie the earnest liuelie preaching of the Gospell whereby Christ our sauiour and his Apostles did waken the world out of the sléepe of death as all good faithfull ministers of the Church following his example and the example of the Apostles ought to doe So doth Origen expound it saieng Let also the high souereigne Priest haue bels about his garment that when he goeth into the holie place he maie giue a sound and not enter into it with silence And these Bels that ought alwaies to ring are put in the hem of his Tunicle which as I beléeue is done to this end that thou shouldest neuer hold thy peace of the latter daies and of the end of the world but thou shouldest alwaies ring of it according to that that is said RemeÌ„ber the end thou shalt liue 1. Veron ABADDON How it is the right name both of Satan and of the Pope WHose name in Hebrew is Abaddon ¶ Abad in Hebrew signifieth to destroie whereof commeth Abaddon as ye would say a destroier or destroieng in Gréeke ApollyoÌ„ For in Gréeke Apollyon signifieth the same yâ— Abaddon doth in Hebrew The old translator in latin hath added Habens nomen exterminans that is to saie in English Hauing the name of destroier For Iohn wrote in Gréeke and passed for no more but to be vnderstood of them that knewe the Gréeke And yet it must not séeme against reason that the auncient translator was desirous to haue the latine men knowe what Apollyon signifieth to the ende that all men might beware of Antichrists wiles For this name agreeth verie fitlie to Satan and to Antichrist his sonne For like as Satan is a murtherer from the beginning Iohn 8. ver 44. and vndid all mankinde with his naughtinesse euen so hath Antichrist with the venime of his errours led awaie an innumerable multitude of men into deadlie yea spéedie destruction In which respect Paule tearmeth him the child of perdition 2. The. 2 a. ver 3. And Christ saith A theefe commeth not but to steale to murder to destroie Iohn 10. b. ver 10. Marl. vpon the Apo. fo 134. ¶ Abaddon that is destroier for Antichrist the son of perdition destroieth mens soules with false doctrine and the whole world with fire and sword Geneua ABHOMINABLE Who be abhominable ANd the Abhominable ¶ He tearmeth them Abhominable who after the knowledge of the truth do not onelie slide backe from it by Apostasie but also become most deadlie enimies therof biting blaspheming it with their currish chaps finallie abhorre the truth are likewise abhorred of God who is the truth For Abhominable signifieth anie thing that the stomacke loatheth or abhorreth Concerning such loathlie abhominable creatures looke M. t. 12 d. ver 45. Heb. 6. a. ver 4. 5. 6. 7. 8. and 2. Pet. 2. ver 20. 21. 22. Therefore we must regard not what pleaseth the world but what pleaseth God least we vouchsafe chiefe honour vpon those whom God doth worthilie abhorre For saith Mâ—rlarat this saieng of our Sauiour is well knowne That which is highlie in the fauour of men is abhominable before God Marl. vpon the Apoc. fol. 289. ¶ Abhominable They which iest mocke at religion Geneua ABHOMINATION OF DESOL Hovv this place of Daniel is vnderstood THese words of Christ Daniel are diuerslie applied Origen in Mat. Tract 29. saith thus Antichrist is the abhomination of desolation S. Chrysost. in opere imperfecto hom 44 saith This Antichrist is called the abhomination of desolation for yâ— he shall cause the soules of manie Christians to be desolate forsaken of God Greg. Nazianzenus saith Antichrist shall come in the desolation of the world for he is the abhomination of desolation S Hierom in Mat. cap. 24. saith By the abhomination of desolation we maie vnderstand all peruerse doctrine he saith also the abhomination of desolation shal stand in the Church vntill the consummation of the world lewel fol. 446. ¶ This Abhomination yâ— Daniel speaketh of was the wickednes Idolatrie of the Iewes wherewith almost all the whole nation was infected It is called abhomination which is as much to saie as lothlines because God lothed it as a most silthie thing it was
none other paines then be in this world The fift that the generall iudgement is past and that there is none to come The sixt that it is not lawfull for anie man to swere The seuenth that a man hath no fréewil called in latine Liberum arbitrium The eight that the matter whereof the world was made was not made of God but is coeternall with God The ninth that there is no originall sin Also that sinne conuneth not of frée-will but of the diuell The tenth they denied that the bodie should eftsoones arise at the daie of iudgement The eleuenth they abiected all the olde Testament as a vaine thing and of no authoritie Eliote ALBIGENSES The opinion of these heretikes THese were heretikes which began by Tolonce in Fraunce the yeare of our Lord. 120. which helde the heresies of the Albanenses touching the soule of man that after death the soule was put into an other bodie And that Baptisme was of none effect And that there was two Gods the one good and the other euill And that the generall iudgement was past And beside that they said it was not lawfull for a Christian man to eate flesh Eliote ALLEGORIE What the nature of an Allegorie is AN Allegorie is that which is one in words and an other in sentence and meaning It is as much to saie as straunge speaking or borrowed speach as when we saie of a wanton childe This Shéepe hath maggattes in his taile hée must bée annointed with Byrchin salue which speach I borrowe of the Shepheard c. Tindale An Allegorie is when the words are not transferred from the proper signification but sound one thing and couertlie shew foorth an other thing as when it is said that pearles are not to bée giuen to Swine héere euerie worde kéepeth still his proper signification and in them is taught that the precious doctrine of God ought not to bée sette foorth vnto impudent and obstinate men c. Pet. Mart. vpon the Romaines fol. 327. What the true vse of an Allegorie is First Allegories proue nothing And by Allegories vnderstand examples or similitudes borrowed of straunge matters and of an other thing then that thou intreatest off And though circumcision be a figure of Baptisme yet thou canst not proue Baptisme by circumcision For this argument were féeble The Israelites were circumcised therefore wée must bee baptised And in like manner though the offering of Isaac were a figure or example of the resurrection yet is this argument naught Abraham would haue offered vp Isaac but God deliuered him from death therefore wée shall rise againe and so of all other But the verie vse of Allegories is to declare and open a text that it maie be the better perceiued and vnderstoode As when I haue a cleare text of Christ and of his Apostles that I must bée baptised then I maie borrowe an example of circumcision to expresse the nature power fruite or effect of Baptisme For as circumcision was vnto them a common badge signifieng that they were all souldiers of God to warre his warre and seperating them from all other nations disobedient vnto God Euen so Baptisme is our common badge and sure earnest and perpetuall memoriall that wée perteine vnto Christ and are separated from all that are not Christes And as circumcision was a token certefieng them that they were receiued vnto the fauour of GOD and their sinnes forgiuen them Euen so Baptisme certifieth vs that we are washed in the bloud of Christ and receiued to fauour for his sake And as circumcision signified vnto them the cutting away of their owne lusts and slaieng of their fréewill as they call it to followe the will of God euen so Baptisme signifieth vnto vs repentaunce and the mortification of our vnrulie members and bodies of sinne to walke in a newe life and so foorth Tindale fol. 15. Of two kinde of Allegories There are two kindes of Allegories For some are set foorth vnto vs by holie Scripture as Christ is Ionas who was in the heart of the earth thrée daies as he was in the bellie of the Whale Againe that he is Salomon or the serpent hanged vp in the desert or the Lambe And that the two sonnes of Abraham are two testaments Those I saie for as much as they are found in the holie Scriptures maie in no wise bée reiected but are firme places whereby when néede requireth maie bée proued doctrines There are other allegories which men through their owne iudgement and reason finde out whom indéede wée confesse that they maie followe their owne fantasie so that they beware of two things First that they deuise nothing that is repugnaunt to sound doctrine Secondlie that they obtrude not those their deuises as naturall and proper sences of the holie Scripture Pet. Mar. vpon the Rom. fol. 345. ALL. How this word All is taken AND all the cattell of Aegipt died ¶ This word all is not taken heere for euerie one but a great number or of all sorts of cattell some as 1. Tim. 2. 1. T. M. How this place God will haue all men saued is vnderstood God will haue all men saued ¶ That is will haue the Gospell preached to all men without exception offer to all men repentance and will haue all men praied for Tindale ¶ The meaning of this foresaid text is that God hath chosen of euerie estate condition order or degrée of men whom he will haue to be saued and to come to the knowledge of the truth Whereby we do learne that God doth as well choose the king as the subiect and as well the subiect as the king as well the riche as the poore and as well the poore as the rich And that there is no estate or condition of life out of the which he will not haue some to be saued and come to the knowledge of the truth I. Veron ¶ Héere we learne that God refuseth no nation whether they be Iewes or Heathen Also that he refuseth no estate whether they be poore or rich king or subiect it is all one to him he hath no respect of persons but will haue his Gospell to be preached vnto al nations estates that such as be preordinated vnto life maie come to the knowledge of the truth Sir I. Cheeke ¶ We take it to be spoken of all estates and kindes of men namelie that God will haue some of all kinde of men to be saued which interpretation agreeth excellentlie well with the purpose of the Apostle He had commanded that praiers supplications shuld be made for all men especiallie for kings and those which haue publike authoritie that vnder them we maie liue a quiet life in all pietie chastitie And therefore to declare that no estate or kinde of men is excluded he added That God will haue all men saued As if he should haue said no man is letted by that vocation and degrée wherein he is placed so that it be not repugnaunt to the
their Brides doe sette themselues foorth at the gates of the Cities by the space of seauen daies together to be abused in fornication And by this meanes Iuda was deceiued of Thamar his daughter in lawe ANABAPTISTS How this sect began and who was the Author thereof About the yeare of our Lord 1525. in Mulhausen a tâ—wâ—â— in Thuringe was a Preacher named Monetarius which taught openlie that he would reforme the state of the Church and made aduaunt priuelie that reuelations were shewed to him by God and that the sword of Gedeon was committed to him to ouerthrowe the tyrannie of the Impius He led out great companies commaunding them to spoile and rob Monasteries and the palaces of great men But while the vnrulie people were scattered and disseuered without order the Princes of Saxonie sodainlie oppressed them and tooke their Captaine whome they put to death This Monetarius was the first Author of the diuelish sect of heresie of the Anabaptists which long time after vexed Germanie and is not yet altogether extinguished The Anabaptists caused great trouble and rufling in the North parts of Germanie and at the Citie Monstere choosing to their King one Iohn a leade a Coblar as saith Sledane exercised much crueltie expelling other out of the Citie that would not condescend vnto their beliefe This Iohn a leade in token that he had both heauenlie and earthlie power gaue to his Garde gréene and blew and had for his Armes the figure of the world with a sword thrust through it He married himselfe fiftéene wiues and ordeined that other should haue as manie as they listed and all other thinges to bée common amonge them The Bishop of Monstere by the aide of other Princes besieged the Citie against the rebellious Anabaptists fiftéene or sixtéene monethes In which time the stubborne and froward people sustained so great scarsitie and hungar that they béeing aliue were like dead corses and did eate commonlie dogs cats mice with other wilde beasts and séething hides leather and olde shooes did powne the same and make bread thereof After long siege the Citie was wonne spoiled and destroied with great crueltie and slaughter of that wicked people Cooper ANANIAS How his dissembling was punished Brought a certaine part and laid it at the Apostles féete ¶ By the casting of his moneie at the Apostles féete would he haue bene counted to be one of the Christian Congregation and that one of the chiefe But in holding part backe he declared vtterlie what he was that is subtill and an hypocrite mistrusting the Holie ghost which thing because Peter would in no condition should be vsed among that sort therefore punished hée it so earnestlie Tindale How he needed not to haue sold his possession if he had lust Was it not thine owne and after it was sold was it not in thine owne power c. ¶ By this place we maie euidentlie sée that in the Primitiue Church no man was compelled to make his goods common for Peter telleth plainlie that it did lie in Ananias power whether he would sell his land or no and when he had sold it the moneie was his owne so that he might haue kept it if he had lusted ANATHEMA What Anathema is ANathema saith Chrisostome are those things which being consecrated to God are laied vp from other things and which also no man dare either touch or vse Pet. Mart. ANDREVV Of the death of Andrew the Apostle I Erome in his booke De catologo Scriptorum Eccl. writeth how that Andrew the Apostle and brother to Peter which did preach to the Scitians Sogdians Saxons and to the Citie Augustia was crucified of Eneas the Gouernour of the Edessians was buried in Patris a citie of Achaia Booke of Mar. fol. 52. Of an heretike called Andrew This man was an Italian who went about the countreie leading a blinde redde dogge and by telling mens fortunes he brought them into great misfortunes by deceiuing of them with heriticall fables Futrop ab vsperg ANGEL What an Angell is ANgell is a Gréeke word and signifieth messenger and all the Angels are called messengers because they are sent so oft from God to man on message Euen so Prophets Preachers and the Prelates of the Church are called Angells that is to say messengers because their office is to bring the message of God vnto the people The good Angels héere in this booke are the true Bishops and Preachers and the euill Angels are the heretikes and false preachers which euer falsifie Gods word with which the Church shall be thus miserablie plagued vnto the end of the world Tindale This word Angell hath vndoubtedlie sprong from the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latin is as much to saie as Nuncius a Messenger By the which it is plaine that Saint Augustine saith Angelus non nature sed officij nomen est As I am a man naturallie but I am a priest a preacher by office So naturallie an Angell is a spirit but when he is sent on message then is he an Angell Saint Augustine defineth an Angell on this wise Angelus spiritus est substantia in corpora inuisibilis rationabilis intellectualis immortalis An Angell is a spirit that word Spiritus is in the place of Genesis a spirit that is a substaunce bodilesse or a substaunce without a bodie inuisible endued with reason vnderstanding and immortall They eate not they drinke not they marrie not they sléepe not but liue euermore in heauenlie ioie and fruition of God fulfilling his blessed will and pleasure with all readinesse without anie wearinesse or slacknesse and therefore we saie in the Lords praier Fiat voluntas tua sicut in coelo in terra They serue God not with crieng of the mouth for they haue none but with crieng of minde and that they doe continuallie And as Esay the Prophet saith these be part of their holie crieng Sanctus sanctus sanctus Dominus Deus Sabaoth As they are without bodie so they occupie no circumscriptiue place that is to saie no bodilie place no seuerall nor quanticatiue place and yet their intellectiue and spirituall place is so that when they be in Heauen they be not in earth And contrarie when they be in earth they be not in Heauen For there is no power finite that can be in two places at once And if ye will knowe saith Saint Austen how Angels doe eate and drinke yée shall vnderstand that Angels taking vpon them the visible and tangible bodies of men Edent habent potestatem sed non necessitatem Rich. Turnar Wherefore Angels were made An Angell is the creature of God in spirituall vnderstanding mightie made to serue God in the Church from which end of their creation some are fallen and become enimies of the Church Other that fell not but continued in their innocencie doe serue to God and his Church How Angels ought not to be worshipped We ought saith Saint Austine to beléeue that the bountifull Angels
fol. 211. Whether Angels did in verie deede eate and drinke when they appeared Of the Schoole-men some thinke that they did eate in verie déede and other denie it Scotus thinketh that to eate is nothing els then to chawe meate and to conueigh it downe into the bellie and this thing did the Angels wherefore he gathereth that they did eate in verie déede Other doe thinke that to eate is not onelie to chawe the meate and to conueigh it downe into the bellie but moreouer to conuert it into the substaunce of his bodie by concoction through the power of vegitation This forsomuch as the Angels did not therefore they did not eate in verie déede The booke of Tobias is not in the Canon of the Hebrewes but yet it might be applied to our purpose but that there is variance in the copies for in that booke which Munster set out in Hebrewes in the twelfth Chapter Raphel the Angell saith I séemed to you to eate and to drinke but I did not eate neither drinke the common translation hath I séemed to eate to drinke but I vse inuisible meate and drinke Neither text denieth but that the Angell after a certeine manner did eate Pet. Mart. vpon Iudic. fol. 212. How Angels be by nature spirits by office messengers The Scripture declareth of the Angels that they be by nature spirits by office Angels that is to say messengers August Psal. 103. The spirits be Angels when they be spirits they be not Angels when they be sent they be Angels for Angell is the name of the office not of nature Respecting that whereof hée is he is a spirit and in respect of that which he doth he is an Angell Who maketh saith the Apostle Angels his spirits yâ— is to saie he maketh messengers of his spirits in the first Chapter of the Hebrewes They be all serueable spirites sent for the health of the elect Musculus fol. 10. How Angels be not borne but created of God Scripture teacheth vs that Angels be not gotten of God as Christ the onelie begotten of God but that they be created of God and made in like sort as the rest of the creatures That they bée not gotten of God as Christ was The Apostle witnesseth where he saith To which of his Angels did he saie at anie time I haue begotten thée this daie and againe I will be to him a Father and he to me a sonne but whereas in Iob the Angels bée called the sons of God it is not to be vnderstood that they be the naturall sonnes of God as Christ was but because they be the sonnes of grace and adoption as all the elect bée That they be created and made the Prophet Dauid witnesseth Psalme 148. 2. But when and what time they were made there is no mention in anie place of Scripture A man maie gather that they were made at that time when the foundation of the world was set by that we do read in Iob. 38. read the place But it appeareth not by that place plainlie determinatelie when they were created as it is not in anie place declared whereof and how they were made Musculus fol. 10. How Angels are appointed to waite on the faithfull Then said they it is his Angell ¶ There be manie places in the Scriptures where we doe plainlie learne that Angels bée appointed to wait on the faithfull euen from their verie birth Ag. 18. 10. Heb. 1. 14. And in thâ— Psalmes Hée hath giuen commaundement to his Angels that they kéepe thée in thy waie Such a thing is héere meant by his Disciples Sir I. Cheeke ¶ For they did know by Gods word that Angels were appointed to defend the faithfull And also in those daies they were accusâ—omed to sée such sights Geneua How we shall be like vnto Angels But are as Angels of God in heauen ¶ Héere we must note and marke that Christ doth not saie in the resurrection they shall be Angels but they shall bée like vnto Angels For Angels haue no bodies at all but we shall haue our bodies both raised from death and also glorified Sir I. Cheeke How Christ is greater then the Angels proued by this place He maketh his Angels spirits and his ministers a flaming fire ¶ The absolute meaning of which words we must learne of the Apostle himselfe in the 〈…〉 4. ver following where according to this testimonie he hath defined their nature and called them ministring spirits Then in these words he maketh his Angels spirits and his ministers a flaming fire according to the similitude in which their glorie hath bene séene as the Angels that were with Elizeâ—s his seruants sawe them in Chariots of fire The similitude of the beasts which Ezechiel saw were as coles of burning fire and the Seraphins haue their names because they be of firie coulour And these words spirits ministers we must resolue thus ministering spirits So out of this text his argument standeth thus Christ is called the sonne the first begotten sonne whom the Angels worship but the Angels are his ministring spirits therfore Chrisâ— is greater theÌ„ the Angels Deer The opinion that euerie man hath his good and bad Angell is false The opinion yâ— particular men haue of their particular Angell one good an other bad is an heresie saith M. Deering not much vnlike the Maniches who taught yâ— euerie man was violentlie drawne to do good or euill by a good spirit or euill which equalitie of themselues had rule in man c. The first author of it saith he was Empedocles the Philosopher who as Plutarch saith taught tâ—â—t euerie man had two Angels one good and an other bad c. Plut. de Animi Tranqu The degree of Angels falselie proued aunswered The Prophet Ezechiel describing the glorie of the king of Tire he nameth nine precious stones which are in his garments in which place he nameth the same king Cherub comparing him with the Angels therefore these stones signified nine orders of Angels Aunswere Touching the argument of the nine precious stones of the king of Tyrus it is nothing but follie for what though he were coÌ„pared to Angels in glorie because his garment was full of precious stones doth it therefore follow yâ— as manie kinde of stones as were in his gowne so manie orders there should be of Angels If I saw a man clothed in rich colours manie iewels about him so that I would saie he shineth like the Sunne must it néeds follow yâ— as many coulours as are about him so many colours are in the Sun But the thing is all false the king is not there compared to Angels but because the Cherubins yâ— couered the mercie seat were of beaten gold excellent workmanship with that yâ— king is compared called the couering and the anointed Cherub so that the nine precious stones must be nine orders of Cherubins vpon yâ— mercie seate or nine orders of clothing Deering What is
taken in this place following Baptime which now saueth vs. ¶ By Baptime héere doe diuers learned Interpreters vnderstand the bloud and Passion for a figure taking the signe for the thing signified thereby for this doth baptime signifie vnto vs besides other things that as we are there washed with water so are our sins washed away with the shedding of Christs bloud For Saint Peter sheweth that we are saued by Baptime not by washing away of the filthie flesh but by the examination of a good conscience in God Tindale BARCHOCHEBAS BArchochebas a Captaine of the Iewes alluding vnto his name affirmed that he was the Light or a Starre come downe from Heauen to comfort the Iewes He ledde them to rebellion so that as Dion Cass. in Adriano writeth ther were slaine of them aboue fiftie thousand Euseb. li. 4. cap. 6. BARIESV Of the craft and subtiltie of this false Sorcerer THey found in the Citie of Paphos a certaine Sorcerer a false Prophet which was a Iewe named Bariosu ¶ Bariesu that is by interpretation Iesus sonne Euen this name had this Sorcerer gotten to blinde the world withall as now our Sorcerers and Coniorers when they goe to worke they fall to crossing and praieng with all holy words to deceiue the people withall making them to iudge that they rather talked with God then with the Diuell And Elimas was his name by interpretation saith the Text which as Erasmus affirmeth in his Paraphrasis soundeth as much in the Sirians language as great and false Prophet Tindale ¶ This Iewe being a false Prophet and a Sorcerer went about to peruert and turne from the faith Sergius Paulus the Deputie Paule the Apostlo reprehended him so that the Sorcerer was smiâ—â—ten with blindnesse and the Deputie conuerted of whom Paulâ— borrowed his name Act. 13. Beda BARREN What a reproch it was to women that were barren To take from me my rebuke among men ¶ For it was a chiefe blessing of God to be fruitfull in children Gen. 7. 3. Exo. 23. 26. Psal. 127. 3. 128. 4. Because it was a multiplieng of the Lords people fulfilling of Gods promises Gen. 14. And therfore was taken among the Iewes for a reproch to the Barren The Bible note ¶ For the Barren women enioied not the promise which God made to them that were married to haue issue but principallie they were depriued of that promise which God made to Abraham that he would increase his séede Geneua How barren mothers haue brought forth excellent men And his name was Manoah whose wife was Barren ¶ When God decréed to send anie notable and excellent man he verie oftentimes stirred him vp out of a Barren woman Which thing also we sée come to passe in Sampson likewise in Samuel and Iohn Baptist and in very manie other that it might manifestlie appeare to be altogether the worke of God Barrennesse among the Hebrewes was a thing ignominious but God because he would declare that of things most contemptible he can bring forth thingâ— excellent hath verie oftentimes done after this manner And that fault of barrennesse was in this place in the woman and not in the man For sometime it maie be in both but the Scripture héere pronounceth it of the woman and not of the man Pet. Mar. vpon Iudic. fol. 200. The meaning of this place following Then the children whom the Barren shall bring foorth vnto thée shall saie in thine eare this place is too narrow c. ¶ Some read Yet shall the children of thy barrennesse saie in thine eare c. The meaning is when thou art most Barren hast fewest of yâ— faithfull in thée that is to saie the twelue Apostles and a few of their disciples Iewes borne by and by shalt thou heare a noise that these are increased to such a number that they shall not finde place sufficient to dwell in At the first sermon of Peter were there increased thrée thousand Act. 2. 41. T. M. A Prophecie of the Church and why it is called barren Reioice thou Barren that didst not beare c. ¶ After that he hath declared the death of Christ he speaketh to the Church because it should féele the fruite of the same calleth hir Barren because that in the captiuitie she was as a widdow without hope to haue anie children Geneua BARTHELMEVV Of his death and martirdome THis Apostle is said to preach to the Indians and to haue conuerted the Gospell of S. Mathew into their tongue where he continued a great space doing manie miracles At last in Albania a Citie of great Armenia after diuers persecutions hée was beaten downe with staues and after being excordiate hée was at length beheaded In the booke of Mar. fol. 52. BASILIDES What his heresies were and who confuted them EVsebius writeth that one Agrippa Castor a stout champion a famous writer of those times published a confutation of Basilides disclosing all his Satanicall iugling Hauing displaied his secrecie he reporteth that Basilides wrote 24. bookes vppon the Gospell faining vnto himselfe Prophets whom he called Barcabus and Barcoph certeine others neuer heard of before Inuenting those barbarous names to amaze the hearers with all teaching that indifferentlie things offered to Idols mais be eaten that in time of persecution the faith with periurie maie be renounced commaunding silence after the manner of Pythagoras for the space of 5. yeares And such like heresies of Basilides the said writer hath plainlie confuted Euse. li. 4. ca. 7. BASTARD What childe is called a Bastard A Bastard is he which cannot tell who is his father Or if he can tell one whom it is not lawfull for him to haue to his father as it is written in the Digestes De statu personarum in the Lawe Vulgo concepti How bastards are not admitted to the inheritaunce of their fathers Chrisostome vpon the Epistle to the Romanes when he interpreteth these words Now is the houre for vs to rise from sléepe he vehementlie inueigheth against whoremongers Why dost thou sowe saith hée that which is not lawfull for thée to reape Or if thou doe gather it is ignomious vnto thée for infamie will thereby come both to him which shall be borne to thée also For he as long as he liueth shal be full of ignomie and thou both when thou art liuing when thou art dead shall be noted of filthie lusts c. Wherfore it is ordeined by the lawes that Bastards should not be admitted to the inheritance of their fathers Pet. Mar. vpon Iudic. fol. 177. A Bastard shall not enter into the Congregation of yâ— Lord. ¶ This was to cause them to liue chastlie that their posteritie might not be reiected Geneua If therfore ye be without correction c. then are ye bastards and not sonnes ¶ He concludeth that they which refuse the Crosse denie to be of the number of Gods children but are bastards Geneua ¶ Read Eccl. 40. 15 and 41.
were as white as Snowe and with him was seene Moses and Helias talking with him Et ecce nubes lucida obumbrauit â—os And behold a cléere Cloud did shadow them and close them in and out of the Cloud was heard a voice saieng Hic est filius meus dilectus in quo mihi bene complacui ipsum audite This is my beloued Sonne for whose sake I am pleased and pacified toward all them that beléeue in him and will hearken vnto his doctrine ipsum audite heare him Furthermore in the first chapter of the Actes of the Apostles we read that a Cloud compassed and closed in the bodie of our Sauiour Iesus ascending vp into heauen and so tooke him out of the sight of the Apostles Thus by these manifest places of Scriptures conferred together ye see euidentlie the wordes of the Prophet put in practise when he saith The Lorde hath made the darkenesse his secret closet and the Cloudes of the aire his Tabernacle to compasse him round about Ric. Turnar How the Cloudes are called Gods pauilions and Chariots The Cloudes and all the cope of heauen are tearmed Gods Pauilions or Tents And diuers times it is said that yâ— Clouds are his Chariots namelie because he guideth them and maketh them to goe forward or els doth as it were walke vpon them to make his triumphs Thus you sée how God is presented vnto vs as a Prince in that he vseth the Heauens as his Palaice and his maiestie sheweth it selfe there Againe the Clouds are as ye would saie the pillers of his pauilion to the end we shuld be the more moued to consider the royall workmanship Then séeing it is so let vs learne to yéeld God that which is his owne and let not his glorie be lefaced through our vnthankfulnesse Cal. vpon Iob. 672. COCKATRICE EGGES The meaning of the place following THey breede Cockatrice Egges and weaue the Spiders web ¶ To bréede Cockatrice Egges is to go about that which is mischieuous and wicked to weaue the spiders web is to go about vaine and trifling things which are of no value although they séeme neuer so excellent vnto the doers T. M. ¶ Whatsoeuer commeth from them is poyson and bringeth death Geneua COLDE What it is to be colde I Would thou wert either hotte or colde ¶ In some mens opinion to be colde is as much as to be vtterlie void of faith and to be hot is to persist stedfastlie and stoutlie in faith that is workfull by loue and to be luke warme is nothing els but to be a counterfetter and dissembler that is to saie to be hot and faithfull to outward appearaunce inwardly to be void of faith Marl. vpon the Apoc. fol. 67. I know by thy works that thou art neither hot nor cold c. ¶ Thy works are euidentlie open before me saith the Lord I knowe them in their kinde I sée thou art neither cold nor hot thou art neither a full Infidel nor a full beléeuer neither a perfect Pagan nor a perfect Christian thou art neither constant in thy faith nor yet all without faith Outwardlie thou art hot but within thou art cold as yâ—e Inwardlie thou abhorrest the word of God yet dost thou not outwardlie condemne it I wold thou wert either cold or hot either a Christian or none at all either a perfect louer of the veritie or els a ful hater of it not a dissembling Hypocrite as thou art iudging euill good and good euill calling darknesse light light darknesse making sower swéete and swéete sower allowing fables and lies and contemning the wisedome of God None is so farre from the kingdome of heauen as is a false Christian. Much sooner is he conuerted to the truth that is all colde or all without faith then he that vnder the colour and pretence of Gods lawes maintaineth errors and lies Forsomuch therefore as I finde thee betwéene both neither of both halfe colde halfe hot and neither fullie cold nor hot neither faithfullie giuen to Gods word nor all whole with out it but a false and glosing hyporrite I will begin to vomit thée as a morsell out of season spew thée out of my mouth as a thing out of kinde Thou shalt not be digested Neither shall my word allow thee nor my promise admit thée to rest with Abraham Isaac and Iacob in the kingdome of heauen But thou shalt be throwen forth into exterior darknes wheras shal be wéeping gnasâ—â—ng of téeth I will cast thee out detest thee abhorre thee For much worse are they that abuse or despise yâ— gift of God then they which neuer receiued it c. Bale vpon the Apoc. COALES OF FIRE What the meaning of S. Paule is in this place FOr in so doing thou shalt heape hot coales of fire vppon his head ¶ This place maie be vnderstood two manner of waies either that our gentle kindnesse towards our enimie shal be vnto him a cause of great damnation and so by the coales we shall vnderstand the vengeaunce of God or that our enimie being ouercome by our gentlenesse and as a man might saie being kindeled with loue might repent and become our friend Sir I. Cheeke ¶ Either thou shalt wound him with thy benefit or els his conscience shall beare him witnesse that Gods burning wrath hangeth ouer him Geneua ¶ Thou shalt as it were by force ouercome him insomuch that his owne conscience shall moue him to acknowledge thy benefites and his heart shall be inflamed Geneua ¶ After this sort doth Salomon point out the wrath of God that hangeth ouer a man Beza COMFORTLES The meaning of this place of Iohn I Will not leaue you comfortlesse ¶ Some vnderstande this of the returne of Christ vnto his Disciples after his Resurrection But other some a great deale better referre the same vnto the comming of the holie Ghast As if Christ should haue said ye shall thinke when I am gone from you in my bodelie presence that you are Orphants without a Father but if you consider the matter well I will neuer leaue you For I will come vnto you with the spirit of consolation which shall helpe you with fatherlie affection in all aduersities So beneficiall shall my departure be vnto you so great profite shall my death bring vnto you Marl. COMMAVNDEMENTS OF GOD. How they be impossible for man to fulfill IF thou wilt enter into life keepe the Commaundements ¶ Remember that when God commaundeth vs to do anie thing he doth it not therefore because that we of our selues can doe that he commaundeth but that by the Lawe we might sée and know our horrible damnacion and captiuitie vnder sinne and therefore should repent and come to Christ receiue mercie and the spirit of God to loose vs strength vs and to make vs able to doe Gods will which is the Lawe Now when he saith if thou wilt enter into life kéepe the Commaundements is as much to
indéed namelie that Herod was an enimie vnto the holy man because he was sharplie reprehended of him For Iosephus is deceiued which thought that Herodias was not taken from Philip the brother of Herode but from Herode the king of Chalos his fathers brother for at what time the Euangelist writ the remembrance of the wicked déede was not onelie new but also common in the eies of all men And whereas Iosephus in another place saith that Philip was of a softe wit in consideration and hope whereof there is no doubt but that Herode was the more bold to accomplish his will and to abuse the modestie of Philip not fearing anie punishment Héere is also another probable coniecture that Herodias was rather giuen in Matrimonie to Philip hir fathers brother then to hir great Unckle the Father of hir Graundfather which for age was euen crooked But Herode Antipas héere mentioned and Philip were not bretheren by the mother side but Herode was the sonne of Marthaca the third wife of great Herod and Philip was borne of Clâ—opatra Marl. fol. 307. And when he knewe he was of Herodes iurisdiction he sent him to Herode ¶ This was Herode Antipas the Tetrarch in the time of whose gouernance which was almost the space of 22. yeares Iohn the Baptist preached and was put to death And Iesus Christ also died and rose againe and the Apostles beganne to preach and diuers things were done at Hierusalem almost seuen yeares after Christs death This Herode was sent into banishment to Lyons about the second yeare of Caius Cesar Beza Of Herode Agrippa This man was the sonne of Aristobolus the sonne of the first Herode and was slaine by his Father he was prisoner in Rome in the time of Tiberius and afterwarde in great fauour with Caius Caligula the Emperour of whom he obteined the part of Philip his brother and the name of a King Afterward the Lande also which Herode Antipas had he obtained of Claudius Samaria and Iewrie And by this occasion was whole Iewrie subiect againe vnto one mans Domion The Apostle Iames the greater was put to death by this Herode the which is mentioned in the 12. chapter of the Actes He raigned seauen yeares Carion About this time Herode the king stretched out his hande c. ¶ This name Herode was common to all them yâ— came of the stocke of Herode Ascalonites whose surname was Magnus But he that is spoken of héere was nephew to Herode the great sonne to Aristobolus and father to that Agrippa who is spoken of afterward Beza What the Herodians were The Herodians were they of the Iewes which thought that Herode was Christ and applied vnto him the Prophecie of Iacob Gen. 49. 10. The Scepter shall not depart from Iuda c. Which is veriâ—ied in none other but in Christ. Epipha li. 1. tom 1. haeres 20. HEAVEN Of the opening of heauen WHere the Heauens opened c. ¶ That is where there were mysteries opened from Heauen Steuen also the first Martyr sawe the Heauens open Iesus standing on the right hand c. Act. 7. 56. So are the Heauens open in the faith of the beléeuer that he séeth God in his glorie The Heauens are counted in the Scripture to be opened when a manifest Uision reuelation signe or token is shewed of God vnto man Math. 3. 16. Mar. 1. 10. T. M. HIDE What the hiding of Gods face is ANd will hide my face from them ¶ To Hide his face is as much as not to heare and to take awaie the tokens of his kindnesse as when he giueth no care to vs or our praiers nor sheweth vs anie token of loue but setteth before our eies grieuous afflictions euen verie death As in Iob. 13. 20. Math. 3. 4. T. M. I will hide c. ¶ That is I will take my fauour from them As to turne his face toward vs is to shewe vs his fauour Geneua HIENA Of the propertie of this beast WHat peace is there betweene Hiena and a Dog ¶ Hiena is a wilde beast that counterfaiteth the voice of men so inticeth them out of their houses deuourâ—th them Geneua ¶ That is with a sinner that returneth continuallie to his sinne againe as a Dogge to his vomit Or â—ls after the other Translation Hiena is a subtile beast watching about shepherds folds reseÌ„bling a mans voice lerning certain names doth cal them forth and so destâ—â—ieth them whose nature is contrarie to the dogge which is a kéeper of the folde and friendlie to men The Bible note HYMENEVS Of this mans opinion HYmeneus and Philetus saide that the resurrection was alreadie past HIGH PRIEST How the high Priests office was diuided WHen Annas and Caiphas were high Priests ¶ By the law there should haue ben but one high Priest but corruption of the time by reason the Romanes had rule and the briberie of Caiphas brought to passe that the office was diuided The Bible note ¶ Ther could be by Gods law but one sacrificer at once But because of the troubles that then reigned the office was so mangled by reason of ambition and briberie that both Caiphas and Annas his Father had it diuided betwéene them Geneua How euerie Bishop is called by the name of high Priest The safetie of the Church hangeth vpon the dignitie of the high Priest Which authoritie S. Hierome in that place doth attribute to the Bishop of euerie Diocesse Hierome con Luci. Tertulian saith The high Priest that is the Bishop hath authoritie to minister Baptime Tertulian de Baptismo Augustine saith Quid est Episcopus c. What is a Bishop but the first Priest that is to saie the high Priest August questionibus de vtroq Tes. Euagrius calleth â—â—phemius and Gregorius the Bishop of Antioch SuÌ„mos Sacardotes the highest priests Ruffinus calleth Athanasius yâ— Bishop of Alexandria Pontificem marinum the greatest or highest Bishoppe By these I trust saith M. Iewel it maie appere that the title or dignitie of the highest Priesthood was generall and common to al Bishops and not onelie closed vp and mortified onelie in the Pope Iewel fol. 526. HILL What is meant by this Hill VPon the hill shall be taken awaie the side vale c. By this hill is meant the hill of Syon By which is signified the Church There wil yâ— Lord iudge deliuer vs from al our enimies By the vale and couering vnderstand sinne wherein all men are founde guiltie Rom. 3. 23. All men haue sinned c. From it hath the Lord deliuered all men which beléeue that he hath fréelie done it of his owne mercie for Christs sake not for their deseruings Rom. 3. 24. T. M. HIN What manner of measure it was WIth the fourth part of an Hin of beaten Oyle ¶ A Hin was a measure of Liquid things conteining 12. Logins and one Login was so much as would receiue sixe Egges
accordinge as it is said in the Psalme Lord in thée is the fountaine of life and in thy light shal we be lightened Cal. vpon Iob. fol. 228. IMPATIENCIE What Impatiencie is IMpatiencie is not simply a griefe conceiued of the miâ—â—iking of our aduersities when we be weary of them but it is an excessiue hart-burning against them when we cannot submit our selues simply vnto God to dispose of vs at his pleasure Wherefore if our passions be so vnrulely as we cannot kéepe any measure in our aduersities then doth inpatiencie ouer master vs and if we haue no holde nor stay of our selues we must néedes conclude that we are no better then frantike folke against God yea and vtterly out of our wits c. Pet. Mar. vpon Iudic. fol. 314. According to the nature of contraries looke what good things be attributed to Patience the contrarie thereof may aright be ascribed vnto Impatiencie Patience is a vertue whereby all aduersities be borne for godlinesse and honestie sake Therefore Impatiencie is the vice wherby there is no aduersitie suffered for godlinesse and honestie sake Musculus fol. 528. IMPOSITION OF HANDS ¶ Looke Laieng on of hands IMPOSSIBILITIE AS it is impossible for a Camell or Cable that is a great rope of a ship remaining in the own quantitie to go through a néedles eye remaining in his owne straightnesse so is it like impossible for a rich man remaining in his own naturall pride couetousnes and corruption to enter into the kingdome of God And therefore when those which heard were offended as king And who may then enter into saluation Christ aunswered Things that are impossible before men are possible with God Marke wel that Christ calleth the humiliation of the rich man impossible to man but possible with God Knox. As the man of Inde may chaunge his skinne and the Cat of the Mountaine hir spots so may ye that be exercised in euill doe good ¶ Upon these two things to Nature impossible did the Prophet conclude that no more could the Citizens of Ierusalem being exercised in al iniquitie leaue the same and so was it impossible Impossible I say to themselues and to their own power For what the spirite of God worketh in the conuersion of sinners ought not to be attributed to mans power Knox. For it is impossible that they which were once lightened c. This is Paules meaning They that doe beléeue truely and vnfainedly doe continue or abide stedfast in the knowen truth If any therefore fall away from Christ it is a plaine token that they were dissembling hypocrites and that they neuer beléeued truly as Iudas Symon Magus Demas Hymeneus and Philetus were which all fell away from the knowen veritie made a mocke of Christ which Paule doth call heere to crucifie Christ a newe because that they turning to their olde vomite againe do most blasphemously tread the benefite of Christs passion vnder their féete They that are such can in no wise be renued by repentaunce for they are not of the number of the Elect as S. Iohn doth say They went from vs but they were not of vs for if they had bene of vs they would haue remained with vs vnto the ende If such men doe repent their repeâ—tance is as Iudas and Cains repentaunce was ¶ This text denieth no possiblitie of mercie in God but the impossibilitie of repentaunce in such men as malitiously forsake the trueh blaspheame Christ and take parte against the Holy Ghost For the truth is that with the Lord there is mercie plenteous redemption Psal. 130. 7. So that whosoeuer calleth vpon his name shall be saued Ioel. 2. 32. and Rom. 10. 13. Now they that forsake the truth blaspheming Christ and taking part against the Holy Ghost cannot repent For if sinners woulde conuert and call vpon God they should be sure of remission Tindale ¶ They which are Apostates and sinne against the Holy Ghost hate Christ crucifie and mocke him but to their owne destruction and therefore fall into desperation and cannot repent Heb. 6. 6. Geneua IMPVTATION What Imputation is IMputation is that benefit of God the Father whereby hée vouchsafeth to account Christs obedience as ours in as ample manner as we our selues had fulfilled the law and made satisfaction for our sinnes T. Beza INCEST What Incest is THey call Incest an vnlawfull medling of a man with a woman against the honor of bloud affinitie For Cestus signifieth the mariage girdle which the Bride did weare to shew that the mariage was iust lawful We Germanes saith Bullinger call this sin by yâ— name of Bloutschand wherby we signifie yâ— sin committed in corrupting or defiling our owne bloud or kinred In Leuiticus after the degrées and bloud in which we are forbidden to marrie the Lord doth presently adde In all these be ye not defiled for in all these things are the Nations defiled which I cast out before you And héereby the lande is defiled I haue visited the iniquitie thereof vpon it and the lande hath spued out the inhabitaunts thereof Ye shall therefore keepe my statutes and mine ordinaunces and shall not doe anye of all these abhominations For whosoeuer shal doe so he shall be cut off from among his people And in the 20. Chapter of Leuiticus he hath appointed death to be the punishment of Incest which is not changed in the Ciuill lawes or Imperiall constitutions Bullinger fol. 236. INFANTS How Infants ought not to be pertakers of the Lords Supper AS touching Infants the institution of Christ doeth seclude them from the Supper because they cannot yet proue examine themselues neither yet celebrate the remembraunce of Christs death the which thing the Apostle Paule teacheth to be necessary for all those which come to the Communion of the Supper Marl. vpon Iohn 226. INFIDELITIE How Infidelitie is the cause of all euill LEt there not be in any an euill heart of Infidelitie ¶ Infidelitie is it which maketh thine heart abound in euill and if by any meanes it can get roome to lodge within thée thy hart is taken and imagineth from hence-foorth all mischiefe When our Sauiour Christ so many times reprooueth sundry sortes of men he maketh this a generall fault of all that they are vnfaithfull and flow to beleeue When Saint Paule condemneth them as reprobate men which doe neuer sée the light of the Gospell he maketh this the cause of their sinne that the God of this world hath blinded the eyes of their vnbeléeuing harts c. Deering IN OMNEM TERRAM c. ¶ Looke for the exposition of this in the word Sound INSTRVMENTS How they serued in the olde lawe SIng vnto him with Uiole and instrument of ten strings ¶ To sing of Instruments was a part of the Ceremonial seruice of the Temple which doth no more appertaine vnto vs then the Sacrifices Censings and lights Geneua Whereof these Instruments were made in King Salomons time Praise the Lord vppon
at the last baptised him and sawe such towardnes in the man that hée committed vnto him the ouersight of a certeine cure in the Lords behalfe The young man being now at libertie it chaūced certeine of his old companions and familiars to resort vnto his companie who being idle dissolute and wicked persons enticed him to all mischiefe insomuch that at the last he became as head and captaine among them in committing all kinde of murther and felonie In the meane time it chaunced Iohn to come into that quarters méeting the Bishop required of him the pledge that he left with him The Bishop was now so amazed that he could not tell what to aunswere Then Iohn perceiuing his doubting said It is the young man the soule of our brother committed to your custodie which I require Then y◠Bishop with great sorow wéeping said he was dead By what death quoth Iohn◠He is dead to God quoth the Bishop for he is how become an euill man the head Captaine of theeues which doth frequent this mountaine When Iohn the Apostle heard this he rent his clothes for sorrow and rode in al hast toward the place where the young man lay and by the way was taken with théeues Then sayde Iohn to the théeues for this cause came I hether therfore bring me to your Captaine And being brought vnto him the young man béeing all armed began at the first to looke féercely vpon Iohn but comming to the knowledge of him he was striken with great confusion and shame and began to flée but Iohn following sayd My sonne why doest thou flée from thy Father An armed man from one naked a young man from an olde man haue pitie vpon me my sonne for there is yet hope of saluation I will answere for thee vnto Christ I will die for thée if néede be as Christ hath dyed for vs. I will giue my life for thée Beleeue me Christ hath sent me The young man hearing stoode still cast downe his weapon sorrowed out of measure for his offence And Iohn comforting him in Christ and in the sweete promises of saluation for his sake neuer left him vntill he had restored him vnto the congregation againe and made him a great example and triall of regeneration and a token of the visible resurrection The booke of Mar. fol. 56. How this Iohn is called a barbarous fellow Numenius an Heathen Philosopher when he had read the beginning of Iohns Gospell burst out into these words I pray God I die and if this barbarous followe haue not comprehended in few words all that our Plato prosequuteth in so manye words He calleth him barbarous because he was an Hebrew and in his writing leaueth traces of his mothers tongue and followeth not curiously the finenesse properties of the Gréeke manner of speaking but he graunted vnto him as much knowledge as the most famous Philosopher and father of all learned wits Plato had and more shortnesse in writing which is more commendable in a writer of graue matters Writers of histories shew many wonderfull things of this Iohn as that he was put in boiling oyle and came out againe vnhurt c. But it shal be sufficient for vs to knowe and consider that he was one of the most excellent singular and speciall Apostles and therefore a méete witnesse of the Lord Iesus B. Traheron IONA The interpretation of this word Iona. THou art Symon the sonne of Iona. ¶ Whereas our text hath the sonne of Iona Noinus readeth it the sonne of Iohn and not of Iona to the which agréeth this place Symon Iohanna or Symon the sonne of Iohn louest thou me But it is likely that the father of Symon was called Iochanan wherevpon the letter of Asperation being altered out of his place s. put to the end came Iohannes the which also afterward being made short became Iona. And Iochanan or Iochana doe signifie that which we call in English Iohn and is as much to say as Grecians Marl. vpon Iohn fol. 37. IOSAPHAT Of his supreme gouernement HE sendeth out Preachers throughout all Iewrie ¶ Héere is declared saith Lyra how he instructed his people to wit by the Priests and Leuits whom he sent to this purpose with them certeine of his Princes to moue the people to obedience and to punish the rebellious if they shoulde finde anie I. Bridges fol. 265. And Iosaphat appointed in Hierusalem Leuits and Priests and families of Israel that they might giue iudgement and iudge the cause of the Lord to the inhabitants therof c. And he commaunded them saieng Thus shall ye do in the feare of the Lord faithfully and with a perfect heart in euery cause that shall come vnto you and your brethren that dwell in their Cities betweene bloud and bloud betwéene law and precept statutes and iudgements ye shal iudge them and admonish them c. Wherevpon saith Lyra Hic ordinatur c. Héere is ordeined the gouernement of the people in difficult causes which could not well be cut off without recourse had to Hierusalem according to the which is commaunded Deut. 17. 8. where it is said If thou shalt perceiue the iudgement before thée to be difficult and doubtful arise and get thée vp to the place which the Lord shall choose c. And therefore Iosaphat appointed Iudges there to determine such difficult matters wherefore it followeth euerie cause which commeth vnto you c. Wheresoeuer the question is if it be of the lawe so farre forth as perteineth to the commaundementes of the tables if it bée of the preceptes of the tenne commaundementes as it were certeine conclusions picked out If it be of the Ceremonies so farre forth as perteineth to ceremonial matters of iustifications that is to say of iudiciall matters wherby iustice is to be conserued among men ¶ Thus is there no part ecclesiasticall or temporall exempted from the ouersight care direction and appointment of the King I. Bridges fol. 272. IOSEPH Of Ioseph the husband of Marie THen Ioseph her husbande beeinge a iust man c. ¶ Upright and fearing God and therefore suspectinge that she had committed fornication before shée was betrothed woulde neither receiue her which by the lawe should be married to an other neither accusing her put her to shame for her fault Geneua Of the equall way that Ioseph the sonne of Iacob deuised for the Aegyptians in the time of dearth That Ioseph brought the Aegyptians into such subiection woulde séeme vnto some a very cruell déede howbeit it was a very equall way for they paied but the fift part of that the grew of the grounde and therewith were they quite of all duetyes both of rent custome tribute and tolle And the king therewith found them Lordes and all ministers and defended them We now paye halfe so much to the Priest onelye beside their craftie exactions Then paye we rent yéerely though ther grow neuer so little on
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
foorth the truth Ridley Teaching you vaine speculations as worshipping of Angells of blinde ceremonies and beggerlye traditions for nowe they haue no vse séeing that Christ is come Geneua PHISICKE By whom it was first inuented AESculapius the sonne of Apollo was the first inuenter and practiser of Phisick who for that science the antiquitie honoured as a God And such as recouered from anye disease did sacrifice vnto Aesculapius a liue Cock But the Poets do fable that he was slaine with lightening of Iupiter because he had with cunning of Phisick restored Hippolitus the sonne of Theseus to lyfe Vdal Of the woman that had spent all her goods in Phisicke Had suffered many things of many Phisitions and had spent al that she had ¶ Heere the woman is not blamed because shée had spent and bestowed much substaunce vpon Phisitions but rather we doe learne that Phisicke ministred without God is vnprofitable Let vs not then despise Phisicke which the highest did create from the earth but let vs resigne put our whole wil into the hands of God whether he wil heale vs by phisick or bring vs to our graue Sir I. Cheeke How God must be sought before the Phisition He sought not the Lord but Phisitions ¶ He sheweth that it is in vain to séeke to phisitions except first we séeke to God to purge our sinnes which are the chiefe cause of all our diseases and after vse the helpe of the Phisition as a meane by whom God worketh Geneua PHOTINVS Of his heresie PHotinus Bishoppe of Sirmium mainteined the heresie of Sabellius Paulus Samosatenus that Christ was not God before Marie bare him He said the worde was at the beginning with the Father but not the Sonne Socrates li. 2. cap. 24. Epiphan heraes 71. PIETIE What Pietie is PIetie is a true worshipping of God a soundnesse of doctrine and a pure lyâ—e which things follow hope and fayth Pet. Mar. vpon Iudic. fol. 279. Lactantius calleth it iustice and deuout worshipping and knowledge of God godlinesse godly affection naturall loue towards the parents and kinsfolke naturalnesse naturall zeale or affection PILATE Of the Acts and death of this man THis man being ordeined President of Iudea at his first entrie to flatter Tiberius caused the Image of Caesar to be brought into the Temple of Hierusalem whereby rose a great sedition forsomuch as the Iewes being therewith grieuously offended offred themselues rather to the death theÌ„ they wold suffer any Image in yâ— temple Pilate in like manner vsed the treasure called Corbona contrarie to the custome and lawe of the Iewes and because diuerse of the Iewes shewed themselues to be gréeued therewith he beate and slew a great number of them And after the death of Christ as witnesseth Tertulian Pilate wrote to Tiberius the Emperour of the death vertue and miracles of Christ who after he had published the same in the Senate would haue had Christ to be ascribed and numbred among the Gods of the Romanes but the Senatours woulde not consent thereto in anye wise because that Pilate wrote to the Emperour and not to them But Tiberius continued in his sentence defeÌ„ded on pain of death that no man should persecute the christen people Pilate at the last was commanded by Vitellius prouost of Surrey to goe to Rome there to aunswere to certeine complaints which should be layde to his charge by the Iewes for which accusations hée was after deposed and banished to Lions in Fraunce where as Eusebius saith he slew himselfe ¶ Of Pilate Iosephus writeth hée succéeded Valerius Graccus vnder Tiberius and was deputie of Iudea ten yeares About the eight yeare of his gouernment he crucified Christ. And two yeares after that being expired he was put out of his office by Vitellius deputie of Siria for the innocent Samaritanes that were slaine an other béeing put in his place and he constrained to go to Rome to purge himselfe in the iudgement of Caesar against the accusation of the Samaritanes But before he came to Rome Tiberius was dead and Gaius appointed in his roome Under this Gaius as Eusebius maketh mention in his ecclesticall historie Pilate slew himselfe Marl. vpon Math. fol. 685. Of Pilates wife His wyfe sent to him sayeng Haue thou nothing to doe with this iust man for I haue suffered manye thinges this daie in my sléepe because of him ¶ Onely Mathew maketh mention of this thing concerning the wife of Pilate which was done when Pilate was sitting downe on his Tribunall seate to giue iudgement of death against the Lorde Haue nothing to doe with that iust man As touching the Gréeke text it is sayde Thou hast nothing to doe with that iust man But the Hebrew text hath Haue thou nothing to doe with that iust man Beholde and note héere how the innocency of Christ deserued testimonie of euery one namely of Iudas of Pilate of Pilates wife of Anna of the false witnesse of the wise men of the Cananites of the Samaritanes of the Centurion and lastlye of the theese hanging on the Crosse. For I haue suffered manie thinges although the meditation and studie in the daye time might be occasion of this dreame yet notwithstanding it is without al doubt that the wife of Pilate suffered those torments not naturally as many doe at this daie oftentimes but rather by singular instinct and motion of God Many haue thought that the Diuell suborned this woman and craftely couloured the matter in her that hée might staye the redemption of mankinde the which is verye vnlikely in all pointes when as by the motion prouocation of the Diuell the chiefe Priests and Scribes did so greatly séeke and desire to destroye Christ. Therefore we must this rather thinke of it that the innocencie of Christ was proued by manye meanes of God the Father to the end that it might appeare that he died not for his owne but for others sakes And for that cause he thought good to be absolued so oftentimes by the mouth of Pilate before hée was condempned that in his innocent dampnation there might appeare a lawfull satisfaction for our sinnes But Mathew very expresly and plainely setteth forth the matter least any man shoulde meruayle why Pilate was so carefull and diligent to defend and contende in the tumult of the people for the lyfe of a contemned man And truely God constrained him by the terrour of the dreame which his wife suffered to defend the innocencie of his sonne not that he might deliuer him from death but onely to declare that he was punished for other mens faultes c. Mar. fol. 702. Why the priests deliuered Iesus to Pilate And deliuered him to Pilate ¶ It was not lawfull for them to put anye man to death For all causes of lyfe and death were taken awaye from them first by Herode the great and afterward by the Romanes about fortie yeares before the destruction of the temple and therefore they deliuered Iesus to Pilate Theo.
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
represented by the Paschall Lambe should abstaine from leauened bread Yea how dare your Priests eate anye leauened bread at anye time sith that they doe eate and drinke the bodie and bloud of Christ almost euery day How the Lords death is shewed As often as ye shall eate this bread drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred because in his death the bloud was diuided from the bodie it is necessary that the same diuision be represented in the supper otherwise the supper is not a shewing of the Lords death Latimer SHOE What Gods shooe is OUer Edom will I stretch out my shooe ¶ Edom is the earth The Apostles féete be his shooes for it is writteÌ„ How bewtifull are the feete of them which bring glad tidings of peace He stretched out his shooe vppon the earth when he sent them to preach to all creatures for their sound went into all lands their words to the ende of the world SHORT LIFE How short life is not a generall rule of Gods indignation IT is a certaine token but no sure token of Gods indignation when a man is snatched away with vnripe death in his flourishing age Then what shall we saye to the sentence written in the Booke of Sapience 4. chapter The iust man is snatched out of this world that the mallice of men and wickednesse of the worlde shoulde not tourne his minde and least lyeng should deceiue his soule And againe The righteous man what death soeuer he be preuented withall his soule shall go to rest The Innocents that Herod did murther for Christs cause Iohn Baptist whom he did behead are the blessed Martirs of Christ. This must néedes be graunted yâ— sometime God taketh out of this world the righteous onely because the world is not worthy to haue them among them sometime least the mallice lewd example of men shoulde tourne their hearts to vngodlinesse But now this taking away of righteous men out the world is not a rule nor an order generall that God vseth with men but it is onely Per accidens because that troublesome times are at hand as of famine warres and such others and in such perticular cases It is true that Christ saide Beati sterilis c. Happye are the barren and the wombes that neuer bare c. And yet the rule generall of all women is this that fruite of their wombe is a blessing the contrary a woman to be barren is a displeasure a plague more grieuous to them then pouertie or hunger Ric. Turnar SICERA What kinde of drinke it was THis Sicera as Hierom writeth to Nepotianus was a kinde of drinke much like vnto wine which was made either of Wheate or of Apples or of Dates or els of other fruits Pet. Mar. vpon Iudic. fol. 202. SICLE What a Sicle is A Sicle as Iosephus saith coÌ„teined 4. drams of Athens And a dranâ— of Athens as Budens gathereth in his booke de ass conteined 3. shillings of Towers A shilling of Towers is yâ— half part of a Baâ—se Wherefore a dram was as much in value as a shilling of Argentine that is thrée halfe Batses that is foure shillings But there were two manner of Sicles one was vsuall and prophane and the other was of the Sanctuary The holy sickle was double so much as the prophane Wherefore Ezechiel in his 45. chapter verse 12. saith that a prophane sickle containeth 20. halfe pence but the sicle of the Sanctuary 40. Pet. Mar. vpon Iudic. fol. 238. ¶ A Sicle was a péece of money in value worth 4. grotes equiualent with that which is called Stater whereof the halfe part of this sicle is two grotes that is to saye the 5. part of a French Crowne as they went in Fraunce as very exactly declareth the learned Master William Budns in his booke De Assi Marl. fol. 390. ¶ A Sicle after the Hebrues is an Ounce but after the Gréekes and Latines it is but thâ— fourth part of an Ounce and is contained 12. Geras as in Exo. 30. 13. which is ten pence sterling or thereabout T. M. Take 5. Sicles of euery head ¶ Sicles were of two sorts the one common the other belonging to the Sanctuary and that of the Sanctuary was double the waight of the common The common Sicle weighed two grotes and the Sanctuary Sicle 4. The Scripture in this place and in the 30. of Exo. us Ezechiel fortie and fiue saith that the Sanctuary Sicle doth weigh 20. Geras which the Grecians doe call Obolus and we in English an halfe peny when 8. grotes of our money was an ounce and the Hebrues do think that Obolus doth weigh the waight of 16. barly Cornes The Bible note SICHEM What Dauid meaneth by the deuiding of Sichem SIchem was the most richest and the most strongest Citie in all the Tribe of Ephraim wherof Isboseth was king ouer all Israel beside The Tribe of Iuda onely except which stucke vnto Dauid Now where the Prophet doth prophecie make his bost in God saieng Dominus loquutus est è sanctuario suo laetabor diuidam Sichem The Lord hath spoken it out of his holy place I will reioice and diuide Sichem is no more to say but that Dauid should conquere Sichem and be king therof and diuide it and lot it as Iosua did as all conquerours do when they conquer any countrey or lande And as Dauid shoulde conquere Sichem so was it saide that hée shoulde meate out yâ— valley of Sucoth for Dauid reioysing afore hand of Gods goodnesse towards him saith Ego vallem sâ—coth demetiar It is not Isboseth that shall long continue king of sucoth but it is I whome the Lord hath appointed to be king of sucoth and as I haue now sayd of sichem and sucoth so will I saye of Galaad and Manasses Meus est Galaad meus est Manasses Galaad is mine and Manasses is mine And to know what Sucoth Galaad and Manasses were ye shall vnderstande that sucoth was a vale nigh vnto the citie of sichem in the land of Canaan In the which vale Iacob pitched his tents after he had met his brother Esau and was departed from him And of his pitching his tents there the vaâ—le had this name sucoth giuen him for Sucoth by interpretation and turning of the word into Latine is as much to say as Tabernacula Galaad was the name of a little hillocke as we read in Gen. 31. When Iacob fled away sodeinly and priuely from Laban his father in lawe with his wiues Lea and Rachel Then at the ende of seauen daies iourney Laban ouertooke Iacob in mount Galaad where he reproued him not onely of running away deceitfully but also of theft which when he coulde not proue Laban cooled himselfe and so did shake hands with Iacob And in witnes of friendship of vnfeined reconciliation
fol. 96. ¶ The soules of the Saintes are vnder the Altar which is Christ meaning that they are in safe custodye in the heauens Geneua How Christs soule was heauie My soule is heauie euen vnto death ¶ Héere we learne that Christ did not onely take an humane body vpon him but also an humane soule So that he was both a perfect man and perfect God else if the Godhead had ben vnto him in stéed of his soule he could not haue bene heauy Sir I. Cheeke Of Christs soule descending into hell That his soule should not be left in hell ¶ Saint Augustine writing of the presence of God vnto Dardanus 2. chap. alleadgeth this saieng of the Apostle and thereby goeth about to proue that the soule of Christ went downe in very déed to hell but that he suffered nothing there Other doe affirme that it is sayd by a figuratiue manner of speaking that he went downe to hell because that the merit of his death and passion was profitable to them that after died in the faith of Abraham Some againe by the word Inferi doe vnderstand the graue I would wish we should alwaies studie to vnitie and peace and leaue these vnfruitfull questions Sir I. Cheeke ¶ Looke Christs descending into hell Thou shalt not leaue my soule in hell ¶ That is thou shalt not forsake me that my soule shall dye and that followeth neither shalt thou suffer thy Saints to see corruption signifieth thou shalt not suffer my body to abiâ—â— in the graue and so to corrupt So doth Peter expound this place of Christ. Act. 2. 27 and Paule Act. 13. 7 T. M. ¶ This is chiefly spoken of Christ by whose resurrection all his members haue immortalitie Geneua Wherein the soule of man and beast do differ In man the soule by which he knoweth iudgeth and hath discreation is called liuing The soule of beasts haue none other facultie but to giue mouing vnto their bodies Caluine Of the apparition of soules The soules that is departed from the body cannot wander in this countries or regioÌ„s for the soules of the righteous are in the handes of God and also the soules of sinners are straight waies after their departure led away it is made manifest by the rich man and Lazarus Chrisostome in his 29. Homil. vpon the. 8. of Mathew T. M. But the Lord doth say in an other place this day will I fetch againe thy soule from thée Therefore the soule after it is once gone from the body cannot wander heere among vs and not without a good cause For if they that go in a iourney if they chaunce to come into some vnknowne country cannot tell whither to goe except they haue a guide how much more shall the soule being departed from the bodie when she entereth into life and way that is altogether new vnto her bée vncerteine and ignorant whither she may goe except shée gette a guide It may be proued by many places of Scripture that yâ— soules of the righteous men doe not wander heere after their death For Stephen sayth Lord receiue my spirit And Paule did desire to be loosed and to be with Christ. The Scripture also doth say of the Patriarke and he was layd to his Fathers being dead in a good age And that the soules of sinners cannot abide there neither heare the rich what he sayth marke and weigh what he doth aske and not obteine If the soules of men might be conuersant héere he would haue come himselfe as his desire was and certified his bretheren of the torments of hell By the which place of the scripture this is also most manifest and plaine that the soules after they be gone out of their bodyes are lead into a certein place from whence they come not againe at their owne will and pleasure but doe tarry there for the dreadfull day of iudgement God forbid that we should beléeue that the soule of any Saint much lesse of a Prophet haue ben fetched vp by the diuel being taught that Satan himselfe is transformed into an Angell of light much more into a man of light and that he shall also affirme himselfe to be God and worke wonderfull signes for to subuert euen the very elect if it were possible But although the vertue of God hath called againe certein soules into their bodyes for to teach vs that he might doe it by his owne right it shall not therefore be communicated or graunted vnto the confidence and boldnesse of Magitians or Sorcerers and vnto the deceitfulnesse of dreames and lyeng Poets but when in the example of the resurrection the vertue or power of God doth bring againe the very soules into the bodies it is shewed with a whole full truth and which can bée touched and handled that is a shape and forme of veritie or that is a true and vnfeined shape or forme so that thou maist iudge that all fetching vp appearing of the dead without bodies are méere illusions and deceitfulnesse There be such now a dayes which are wont to say Who hath seene what is done in hell who euer came to bring vs word But let them heare what Abraham sayth for if we doe not beléeue the Scriptures we wold not beléeue them neither that should come from hell The Iewes haue well declared the same which because that they beléeued not the Scriptures would in no wise beléeue them that were raised againe from the dead but wold haue slaine Lazarus that was raised againe And although many were raised againe from death after that Christ was crucified yet did they not let to persecute the Apostles most cruelly afterward Theophilact vpon the 16. of Luke I. N. The spirit of Samuel which the woman Sorcerer raysed vp to Saule was not the soule of Samuel but the diuell which appeared in Samuels lykenesse for to deceiue Saule Aug. to simpl 3. quest Of soules departed S. Austen writeth that the soules of the Saints be in the secret receptacles vntill they shall receiue the crowne of glorie in the day of iudgement Againe in an Epistle he wrote to Saint Hierome A soule saith he after bodely death shall haue rest and than after that shall take her body that she may haue glory S. Barnard saith the swéetnesse which the soules of the Saints haue at this present is great but it is not yet perfect for it shall be made perfect when they shall sit on seates as Iudges When they haue put of their bodies they be forthwith brought into rest but not into the glorie of the kingdome He saith farther that there be thrée estates of the soule The first is in the body as in a tabernacle the second after death as in a porch of the temple the third in heauen with his glorified body The meaning of this place following And shall winne his soule for a praye ¶ That is shall escape daunger It is all one with that which goeth before he
set from thence foure hundred twenty talents of gold ¶ In the. 2. Par. 8. 18. is made mention of thirtie more which séeme to haue bene employed for their wages Geneua Of the pound or talent which the noble man left with his seruants The money pound or talent which Christ left with his seruants to occupie till he came signifieth nothing els but a fraÌ„k and frée gift giuen of God to euerie one of vs to be vsed and exercised to the glorie of his holy name and profit of his faithfull congregation We haue nothing as sayth the Apostle but that wée haue receiued as saith the Apostle 1. Cor. 4. 7. What hast thou that thou hast not receiued And againe Iames. â— 17. Euery good gift and euery perfect gift is from aboue c. Wee be commaunded to occupie our Lords money and not to hide it and sléepe our Maisters businesse as did the sluggish seruant which suffered tares to bée sowen among the corne and also the foolish virgins that fell on sléepe and let their lamps burne out Theo. Basil. TAPERS ¶ Looke Candles TAVGHT OF GOD. How this place is to be vnderstood AND they shall bée all taught of God ¶ This instruction of God is the inward illumination of the heart Notwithstanding we may not héereby take occasion to contemne vocal predication and external hearing For God verily teacheth but yet by externall meanes for fayth commeth by hearing he giueth his good spirit but yet by the preaching of the Gospell he giueth increase but yet by the planting of Paule and by the watering of Apollo Wherfore God teacheth man ministreth and faith receiueth doctrine God giueth his spirit the Apostle ministreth the beléeuer receiueth And so those things are ministred and distributed by the seruice of the Apostles whereof God is the authour himselfe This place All ought to bée restrained to Gods elect which onely are the naturall sonnes of the Church Marl. fol. 201. And all thy children shall be taught of the Lord. ¶ By the hearing of his word and inward mouing of his spirit Gene. TELL NO MAN How these two places following are vnderstood AND he commaunded them that they should tell no man ¶ In this place we are taught when we do any good deed yâ— we should not hunt and hauke after the praise of men They therefore that doe béere so earnestly spread abroad the benefits and power of God sinne not against Christs wordes For in other places he requireth thankfulnesse of vs that we should alwayes setâ— forth the bounteous liberalitie of our heauenly father Theophilactus Charged them that they should tell no man what they had séene ¶ Christ forbiddeth the Apostles to tell forth the vision afore his rising againe from death least when men shoulde sée him to be crucified of whom so excellent and glorious things were spoken they should therewith be offended hauing his Apostles in dirision â—or telling of such things Sir I. Cheeke TEMPERAVNCE What Temperaunce is TEmperaunce is a sobrietie or modestie of the whole life of man which Paule setteth against the flesh He would therefore that Christians should liue soberly and chastly that they shoulde be no adulterers no fornicatours no wantons And if they cannot liue chastly he would haue them to marrie Also that they should not be couetous nor quarrellers that they should not be giuen to drunkennesse or surâ—etting but that they shoulde absteine from all those things Luther fol. 262. TEMPLES Wherefore Temples or Churches are ordeined MY house shall bée called the house of prayer but yée haue made it a denne of théeues ¶ For this finall cause or end are yâ— temples of christians ordeined that they may haue some conuenient places to assemble themselues together for to offer with one accord their Sacrifices of prayers and thanksgiuing vnto God for to preach and heare Gods word and for to minister the Sacraments duely and rightly but if there be hypocrisie superstition and false doctrine the people are robbed and spoyled and the Temples made dennes of théeues Sir I. Cheeke Is this house become a denne of thées ¶ As théeues hid in holes and dennes thinke themselues safe So when you are in my Temple you thinke to be couered with the holynes therof and that I cannot see your wickednesse Geneua How God dwelleth not in Temples made with hands Where shall now the house stand that ye will builde vnto me c. ¶ As who should say whereto make ye me a Temple of mans handy worke which rule the whole world hether to haue I suffered the temple to kéepe you Iewes in a certeine manner of instruction and obedience and choose you one place for your seruice to the intent ye should not fall to the Idols of the Gentiles but now will I haue all Idols banished and for Iewry will I challenge vnto me the whole world for one people all the dwellers on the earth which shall bée my worshippers in the spirit and truth Iohn 4. 23. I will not be superstitiously worshipped with sacrifices and ceremonies in the temple but with righteousnesse with fayth and with the spirit The same song that the Prophet héere singeth in the latter end of his Prophesie sung he before in the beginning euen in the first chapter Let the Christians note these two Chapters I meane the first and the last well and then shall they perceiue how greatly God abhorreth such hypocritish works done without faith although they séeme appeare outwardly to be most godly T. M. ¶ My maiestie is so great that it filleth both heauen and earth and therfore cannot bée included in a temple like an Idoll condemning héereby their vaine confidence which trusted in the temple and sacrifices Geneua The most highest dwelleth not in temples made with hands ¶ He reproueth the grose dulnesse of the people which abused the power of God in that they would haue conteined it within the temple Geneua How long the temple was a building and what Christ meant by the temple When the Iewes asked of Christ what meruailous signe he would worke to perswade them that he might doe such as he did he said Destroy this Temple meaning his body and in thrée daies I will build it vp again Then they vnderstanding he had meant the Temple of lime and stone sayd Forty yearâ— was this Temple a building and wilt thou build it in thrée dayes Héere we see how the Temple was a building fortye yeares not meaning that they were continually working on the same so long for sometimes it was forbidden and stopped by the kings that ruled after Cyrus but that there were so many yeares from the beginning of that worke vnto the finishing of the same For in the second yeare of king Cyrus they layde the foundation and in the second yeare of Darius the sonne of Assuerus and Ester they were willed by Aggeus the Prophet to take in hand their worke againe which they finished
tresure which they cary is nothing worse nor inferiour Geneua TRIE OR PROVE How we ought to trie and proue mens doctrines THe Priests that were Pharisies saith Chrisostom in yâ— time of Christ made an ordinaunce that whosoeuer should knowledge Iesus to be Christ shuld be accursed and excommunicate If then the Pharisies or Priests yâ— now do occupie their roomes shuld make a like ordinance because they wold not haue Christs doctrine to be professed for hindering their lucre shuld we therfore giue in all points credence vnto them leaue off to séeke after the knowledge of Christs doctrine Nay truly why quod he shall we not be excused héerein by ignoraunce séeing we be forâ—ended by the rulers to haue knowledge He answereth no vely for if saith he when thou desirest to buye cloth thou wilt not be content to see one Merchaunts ware but goe from the first to the second from the second to the third so farther to know wher is yâ— best cloth best cheape thou vsing such carefull diligence for a temporall profit art well worthy great reproch that will be more remisse negligent for thy soule helth Séeke therfore about from one doctor or teacher vnto another that thou maist knowe who doeth most duely and truly teach Christ and him follow according to the saieng of the Apostle Proue all and hold the good And as it is said in the Gospell that thou maist know who be true lawfull chaungers or coyners who bée not Lamb. in the B. of Mar. fol. 1257. ¶ Looke Prouing TRIBVLATION There be two kindes of tribulation affliction THere be saith Gasper Megander two sorts of tribulation The one bréedeth of the griefe which yâ— faâ—thfull conceiue of the scornings lewdnes blasphemies scoffings wherewith the vngodly mock at yâ— gospel promises of God of which matter looke Ga. 4. 29. Phi. 3. 18. 2. Pe. 3. 3. And also of yâ— pitie which they haue of those that be blinded whereof Paul speaketh Ro. 9. And this kinde of persecution may be called inward The other procéedeth of such things as are laid vpon them outwardly as of hunger imprisonment exile losse of goods sword and death This is the outward persecution wherewith Tyrants other enimies of the Church rage against the Children of God Howbeit the one can scarce hap without the other insomuch as this saieng of the Apostle is most true that all they which wil liue godly in Christ must suffer persecutioÌ„ 1. Ti. 3. 12. Ma. fo 38. I know thy workes and tribulation ¶ This was the persecution vnder the Emperour Domitian Geneua ¶ Looke Affliction TRIBVTE How tribute ought to be paid to earthly Princes IS it lawfull to giue tribute to Caesar or not ¶ The word that is vsed héere signifieth a valewing rating of mens substaunce according to the proportion whereof they payed tribute in those prouinces which were subiect to tribute and it is héere taken for the tribute it selfe Beza The Doctors mindes concerning tribute Origen saith In tempore ergo Christi c. In the time therfore of Christ when they were commaunded to giue tribute to the Romanes there was a thought counsell among yâ— Iewes Vâ—rum deberent whether they ought that were Gods people and his portion to giue Princes tribute or rather take armes for their libertie except they wer suffered to liue as they lusted And the storie telleth that one Iudas a Galilean of whom Luke mentioneth in the Acts of the Apostles drawing away the multitude of the Iewes taught Non oportet they ought not to giue tribute to Caesar and call Caesar Lord But he that was at that time the Tetrach hastened to perswade the people and that they should regard the present state and not wilfully take armes against the stronger but be content to giue tribute And truly the word of this present gospel not indéed manifesteth yet it sheweth these things But he yâ— diligently considereth the sense of the present words shall finde this yea euen in this place For the Pharisies had not had occasion being willing to take Christ in speach sending their disciples with the Herodians to aske him whether it were lawfull to giue Caesar tribute or no if it had bene manifested among them that they ought not to giue it and that there had bene agréement of all their wills that they should not giue it Hilary of the question that was moued to Christ sayth Igitur an violaret c. Therefore they trye him whether on the condition of the question propounded he would violate the worldly power An videtur reddi tributum Caesari oportet whether tribute ought to be rendred to Câ—sar c. Andâ— wheÌ„ they sayd it was Caesars he sayd Caesari redenda esse c. The things that are Caesars ought to be rendered to Caesar. S. Ambrose sayth Et tu si vis c. And thou if thou wilt not be bound or thrall to Caesar haue thou not those thinges that are of the world But if thou hast the riches of the world thou art bound to Caesar. If thou wilt owe nothing to the earthly king forsake all things and followe Christ. And before discerne ye well what things ought to be rendred to Caesar. Saint Austen sayth Sed quia Manichei c. But because the Maniches vse openly to blaspheme Iohn let them heare euen the Lord Iesus Christ. Hoc stipendium iubentem reddi Caesari commaunting not permitting this stipent to be rendered vnto Caesar. And of these wordes of Saint Paule to the Romanes Omnis anima Let euery soule bée subiect vnto the higher powers Si quis ergo If therfore any body thinke that because he is a christian he ought not to render taxe or tribute or that honour ought not to bée giuen due to those powers that care for these things he falleth in great errour but that meane ought to be kept which God himselfe prescribeth that we should giue vnto Caesar the things that are Caesars and to God the things that were of God Arbitrati se c. Thinking they should smoth him with praises they flatter him that being milked he should say Non deberi tributum Tribute ought not to be giuen to Caesar and therevpon they might take him as a seditious man mouing the people against Caesar and therefore they bring the Herodians with them that were the kings men to apprehende him as a stirrer of new things Thou regardest not say they the person of any man thou speakest nothing to get the fauour of Herode and Pilate Tell vs therefore Debemus hominibus ought we to be both tributary to men and to giue them taxe as well as to giue taxe to God or shall we giue to God onely or else to Caesar This they spake as I said that he shuld say that tribute ought not to be giuen to Caesar. Thus we sée againe their question whether they ought or no. But Iesus by
for all that we can doe is gone after him Tertulian sayth The greatest crueltie that ye can deuise is an entisement to our sect how many of vs so euâ—r ye murther when ye come to the view ye finde vs moe and moe The séeds of this increase is christian bloud For what man saith he beholding the paineful torments and the perfect patience of them will not search and inquire what is the cause And when hée hath found it out who will not agrée vnto it who will not desire to suffer for it Thus saith he this sect will neuer dye which the more it is cut downe the more it groweth For euery man séeing and wondering at the sufferance of the Saint is moued the more thereby to search the cause in scarching he findeth it and in finding he followeth it S. Austen saith they were scattered they were imprisoned they were beaten they wer ract they wer burnt yet they multiplied Aug. de ciuit li. 12. cap. 6. Nazianzen sayth By death it liueth by wounds it springeth by diminishing it increaseth Nazian inâ— reditum suum ex agro How the word and flesh be not both of one nature If the word and flesh were both of one nature séeing that the word is euery where why is not the flesh then euery where for when it was in earth then verily it was not in heauen now when it is in heauen it is not surely in earth And it is so sure that it is not in earth that as concerning it we looke for him to come from heauen When as concerning his eternall word we beleeue to be with vs in earth Therefore by your doctrine saith Vigelius vnto Eutiches who defended that the diuinitie and humanitie in Christ was but one nature either the word is conteined in a place with his flesh or else the flesh is euery where with his word For one nature cannot receiue in it selfe two natures and contrary things But these two things be diuerse and farre vnlike that is to say to be conteined in a place and to be euery where Therfore insomuch as the word is euery where and the flesh is not euery wher it appeareth plainely that one Christ himselfe hath in him two natures and that by his diuine nature he is euery where and by his humanitie he is conteined in a place that he is created hath no beginning that he is subiect to death and cannot dye Whereof one he hath by the nature of his word whereby hee is God and the other he hath by the nature of his flesh wherby the same God is made man also Therefore one sonne of God the selfe same was made the sonne of man and hée hath a beginning by the nature of his flesh and no beginning by the nature of his Godhead He is comprehended in a place by the nature of his flesh and not comprehended by the nature of his Godhead He is inferiour to Angells in the nature of his flesh and is equall to his Father in the nature of his Godhead He died by the nature of his flesh died not by the nature of his Godhead This is the faith and catholike confession which the Apostles taught the martirs did coâ—oborate and faithfull people kéepe vnto this day Cranmer fol. 113. How the word of God ought not onely to be read to the people but also to be expounded vnto them Esdras the Priest brought the lawe the booke of Moses and stóod vpon a Turret of wood that is in the holy Pulpet And Esdras opened ye. booke before the congregation of men womeÌ„ and whosoeuer else had any vnderstanding And the Leuites stood with him so that he read out of the booke and the Leuites instructed the people in the lawe and the people stood in their place and they read in the booke of the lawe distinctly expounding the sense causing them to vnderstand the reading Héere it appeareth that the lawfull and holy ministers of the church of God did not onely read the word of God but also expound it And this our Sauiour Christ practised himselfe when he entered into the Sinagogue at Nazareth expounded a certeine place out of the. 61. Chapter of Esay And also after his rising from death he appeared to the two Disciples which went to Emaus expounding to them whatsoeuer was written of him in the Scriptures which example in expounding the word of God all the Apostles followed c. Bullinger fo 24. VVORKES How the deeds and works of the lawe iustifie not BY the déeds of the law shall no flesh be iustified ¶ God in his lawe doth not onely require of vs outward righteousnesse but also an inward perfection that is to say we are not onely bound to fulfil the works of the law outwardly in our liuings but also inwardly in our hearts to be most sincere to loue entirely aboue all things and our neighbour as our selfe But our nature is so corrupted that no man liuing is able to do the same wherefore no man can be iustified by the works of the lawe Sir I. Cheeke ¶ He meaneth the lawe either written or vnwritten which commandeth or forbiddeth any thing whose works cannot iustifie because we cannot performe them Geneua ¶ He includeth heere the whole law both the ceremonial morâ—all whose works caÌ„not iustify because they be imperfect in all men The Bible note No man is iustified by the déeds of the lawe but by yâ— faith of Iesus Christ. ¶ This S. Paule proueth by the words of the Prophet Abacucke 2. 4. A righteous man liueth by faith If he liue by any part of workes then liueth he not by fayth but partly by works and then were Saint Paules probation vnperfect which cannot be With this agréeth Athanasius prouing that fayth alonely hath the vertue in him to iustifie before God Before man peraduenture they may saith he be reckoned righteous that sticke to the lawe but not before God D. Barnes Good workes make not men righteous but followeth him that beléeueth and is already become righteous in Christ. Like as good fruite maketh not a trée to be good but a trée is knowne to be good by the good fruite of it Beza Ye see then how that of déeds a man is iustified and not of faith onely ¶ When we reade in S. Paule that we are iustified through fayth without the workes of the lawe it is to bée vnderstood that through faith whereby we take holde of the mercy of God so plentifully declared vnto vs in our Sauiour Iesus Christ we are without any demerites or deseruings of ours counted iust and righteous before God so that our sinnes shall be no more imputed vnto vs. Héere in Saint Iames to be iustified is to be declared righteous before men and that by good workes which are infallible witnesses of the true iustifieng fayth and therefore he sayth Shew me thy fayth by thy déedes Againe he bringeth the example