due either by the name of a vowe or els of a cursse The Iewes had a Commaundement giuen them that they should not spare Idolls for their dutie was to ouerthrow and destroy all things pertaining vnto them But they being led by couetousnesse reserued those things vnto themselues and tourned them to their owne proper commodities So sinned Achan also Saul when he had ouercome Amalech Contrariwise Moses gaue an excellent example of vertue when he not onely brake the golden Calfe but also did beate it into powder and threw it into the riuer For if the reliques of the Idoll had remained stil peraduenture the Israelites as they were outragious woulde haue worshipped them Indéede the Publike-wealth and our Magistrates maye take away those things which are superstitious and conuert the prices of them to good and godly vses But this thing is not permitted to priuate men But the Iewes were generally forbidde that they should not saue such things especially as were vowed by a cursse Pet. Mar. vpon the Rom. fol. 46. SADVCES What the Saduces were THe Saduces were such men as cloked their religion vnder a glorious name for Saducei is as much to say as iust or holy They taught yâ— ther was neither Angel spirit nor life after death that God gaue the lawe onely for this that honestly and quietly we should liue receiuing of God héere in this lyfe the reward of Iustice. They interpreted the Scriptures according to the iudgement of mans reason neither any other thing would they heare And as concerning that which pertained to the manner of their liuing they were plaine Epicures A wonderfull thing to be heard yâ— such Ethnike opinions should créepe in among the peculiar people of God that so farre that openly they were not afraid to teach constantly to affirme that after this lyfe there remained none other life The Saduces calling themselues after the Etimologie of their name iust men affirmed as Iosephus writeth lib. 2. bell Iud. cap. 7. that man had free-will that it lay in man to doe good or bad Mat. 22. and Luke Act. 23. say that they denie the resurrertion affirming ther was neither Angell nor spirit Euseb. 13. SAGAION What it signifieth SAgaion as some will signifieth an exercise that is a painfull and heauie temptation of Dauidâ— Other interpret it an ignoraunce because he knew not the fault that was layed vnto him Some say it was one of the instruments where with all the Psalmes before which it is set were sung Some think that it is a certaine kinde of melody T. M. The Hebrue Interpreters agree not among themselues vppon this word Sigaion For some take it for an instrument of Musicke Unto some it séemeth to be a note to sing a song by Other some thinke it to be the beginning of some common carol according to the time whereof Dauids will was to haue this Palme sung And other interpret the Hebrue worde to signifie delightfulnes In my iudgment saith Caluine yâ— second opinion is most allowable namely yâ— it was some kind of tune or song as if a man would terme it a Saphicke or Phalentian verse Howbeit I force not a matter of so lyght importaunce Cal. vpon the Psal. SAINTS How Saints are not to be prayed vnto nor worshipped THe very Saints themselues whether they he dead men or Angels wil not haue honour giuen vnto them which only is due vnto God This appeared in Pauleâ— Barnabas when the men of Licaonia aâ—â—onied at their miracle would haue done sacrifice vnto them as if they had bene Gods for they renting their garments confessing and perswading them that they were not Gods forbad such things to be done vnto them This appeareth also in the Angells as we read in the Apocalips The Angell forbidding himselfe to be worshipped and saieng to him that worshipped him I am the fellowâ— seruaunt of thée thy bretheren August in his 2. boo and 21. chap. against Faustus I. Gough But neither Helias is to be worshipped although he be yet alyue nor yet is Iohn to be worshipped although by his owne praiers he made his sleepe wonderfull nay rather he receiued grace from God But neither Thecla nor any Saint is worshipped For yâ— olde error shall not rule in vs that we shuld forsake the liuing God worship those things that wer made by him For they honoured and worshipped the creature besides the creater and they were made fooles For if he will not haue the Angells to be worshipped how much more yâ— which was borne of Anna which by Ioachiâ— being giuen to Anna which by praier and all diligence was giuen according to promise to the father and mother notwithstanding was not â—orne otherwise beside the nature of man but like as all men of the séede of yâ— woman and of the wombe of the woman Epiph. in his book cont haeres li. 3. to 2. haeres 29. Let vs not count it religion to worship the workes of mens hands For the crafts masters themselues which made such things are better whom notwithstanding we ought not to worship Let vs not make it religion to worship brute beasts for the basest sort of men yâ— be he better theÌ„ they whoÌ„ notwâ—staÌ„ding we ought not to worship Let vs not make it religion to worship dead men because they haue liued godly they are not counted that they seeke such honour but they wold haue him to be worshipped of vs who allumining them doe reioyce August in li. de vera religi chap. 55. I. Gough As for the holy Martirs we neither say that they are Gods neither haue we accustomed to worshippe them but we praise them rather with great honour because they haue valiaÌ„tly striuen for the truth and haue mainteined the sinceritie of faith insomuch as they haue despised their owne lyfe and not regarded the terrours of death haue preuailed in verye great daungers and were of so great strength as though they would raise vp Images to themselues of their owne lyfe c. Cyril in his 6. booke contra Iulian. To praise God in his Saints what it meaneth If the Papist will haue this place Praise the Lord in his Saints to be lyke vnto this Call vpon the Saints of the Lord Then by as good a reason we may say that the Trumpet the Uioll and the Harpe c. ought to bée called vpon For it followeth immediatly after Praise him in the sound of the trumpet in the violl and in the harpe but the Catholike veritie truth doth both read and vnderstand the words of the Prophet after this sort Praise the Lord in his Sanctuarie or in his holynesse that is praise him that dwelleth in heauen for in another place he sayth Lift vp your hands vnto the Sanctuarie praise the Lord which is as much as if he shoulde haue sayde Lift vp your hands vnto heauen praise the Lord giue him thaÌ„ks for his benefits Whervnto he addeth
What kind of figure it is 997 Sennacherib wherfore his sonnes slue him eod Sent. How this place is vnderstood eod Search why God is said to search 998. Commaunded of Christ to search the Scriptures eo Serpent What Serpent doth signifie 999 What it is to sucke yâ— serpents head eod Seruice what the true seruice of God is 1000. How it ought to be ministred in a known tongue eod Obiections aunswered eod Seaâ—e of God What yâ— seat of God is 1001 Sethtani What manner of heretikes they were eod Seauen How it is taken in Scripture eo What the 7. Angells doe signifie 1002. Seauentie interpreters Of their traÌ„st 1003 Seueâ—us Of his hereticall opinions 1004 Shadow eod Shame What shame is eod How and whereof shame came first eod Shape of God What it is to be in the shape of God 1005. Shaue How the woman taken in warre was shauen eod Wherefore Hanon shaued the beards of Dauids ambassadours eo Sheepfolde How there shall be one sheepfolde eod Shepheard The opening of these places eo The propertie of a good shepheard 1006 Of the restoring of good shepheards eo Of the outward gouernement of foolish shepheards eod Of the swoord that should come of the shepheards 1007. Of foure kinde of shepheards eo Shew bread Wherefore it was called so eo Obiections aunswered eod How the Lords death is sheweÌ„d 1008. Shooe What Gods shooe is eod Short life How it is not a generall rule of Gods iudgement eod Sicera What kinde of drinke it was 1009 Sicle What a Sicle is eod Sichem What is meant by the diuiding of Sichem 1010. Siggaion What it is 1012. Signe What a signe is eo How it is not both the signe the thing signified 1013. Silence What is meant by the word silence eod Siloh What Siloh is 1014. The meaning of the place eod Of the soft running waters of Siloh eo How that by Siloh Christ is meant eod Of the towre of Siloh 1015. Siluer What it is to tourne siluer into drosse eod What a siluerling is eod Simon Magus Of his opinions and ende eodem Of Simon Chananeus the Apostle 1016 Simple Who are simple eod Sinagogue What a Sinagogue is 1017. Singing The meaning of the places eod When it was brought into the Church 1018. The iudgment of the learned concerning singing eod When plaine song prickesong and Descant were brought into the Church 1020. Single life What the fruits thereof are among the Priests eod Sinne. The definition of sinne 1022. What sinne is eod How euerie sinne is mortall 1023. The Doctours saiengs in that matter 1024. How God ordeined sinne and yet is not the author thereof 1025. The cause of sinne is not to be layed to God eod How all sinne is both deadly and veniall eod How it is not of Gods creation in man 1026. How it entered into the world eod How Christ is called sinne eo How no man can pardon sin but Christ. 1027. To sinne against the holy Ghost what it is eod Wherfore the holy Ghost will rebuke the world of sinne 1028. Of sinne vnto death how it is declared 1029. How our sinne is made Christs sin 1031. How sinne is forgiuen in Baptime eod Sin offering what was ment therby eo Solde vnder sinne eod Sion What Sion is 1032. What the daughters of Sion signifieth eod Sir How men of countenance may be called Sir eod Sirtes What the Sirtes were eod Sister how Abraham made his wife to say she was his sister 1033. Sit. what it is to sit in the temple of God eod What it is to sit on the right haÌ„d of God eo What it is to sit in the dust eod Why they sat not at the eating of passeouer 1034. Sixe What it is to deliuer out of six c. eo What time of the day the sixt houre was 1035. Sleepe Now sleepe is taken in Scrip eod What Dauid meant by this sleepe 1036. The meaning of the place eod How God is said to sleepe eod Slime What slime is 1037. Smirna What Smirna was eod Snare What the snare signifieth eod The meaning of tâ—e place eod Snow Of the ingendering of snow 1038. Solde What it is to be sold vnder sinne eo Sonne of man what is meant by the sonne of man eod How the sonne is punished for the Fathers fault 1039. Sonne of God How Christ is proued so to be 1040. Of his deliuering vp his kingdome eod How he is equall to his father 1041. Who are the sonnes of God eod How we are borne the sonnes of God 1042. Sophist what a Sophist was and what now 1043. Sorrow Of godly sorrow worldly sorrow eod How Christ ouercame the sorrowes of death 1044. Souldier what the profession of a souldier is eod The meaning of the place eo Soule The diuerse taking of the word 1045. How Christs soule was heauie 1046. Of Christs soule descending into hell eo Wherein the soule of man and beast doe differ eod Of the apparition of soules eod Of soules departed 1048 The meaning of the place eod How Satan hath no part of the soule of the godly 1049. How the soules departed know nothing what c. eod Sound How Caluine vseth this worde Sound 1050. Sowe what it is to sow in the flesh 1051. Spittle How Christ made clay with his spittle eod Spiders web What it is to weaue the Spiders web 1052. Spirit how the word spirit is vnderstood eodem How the spirit of God maketh intercession for vs. eod Who is of the spirit of truth and who is not eod Of yâ— spirit that Christ promised to send 1053. Why the holy Ghost is called the spirit of truth eod Of the spirit of southsaieng eod Of the spirits of the Prophets eod Of the spirits in prison eod How to serue God in spirit 1054. Spirituall who they be that be spiritual eo Of the spirituall house 1055. Of the spirituall eating of Christs body eod Spitting What is meant by spitting in hir face eod Sprinkling What is meant by the sprinkling of bloud 1056. Staffe What it is to goe with a staffe eod What the staffe of Gods mouth signifieth eod What the staffe of bread signifieth eod Stained clothes eod Starre What the starre was that appered to the Magies eod How the moone and starres are vncleâ—â— in Gods sight 1957. Of the seauen starres called Pleiades eo How the good instructors shall shine as starres eod How starres presage nothing eod Steward Of the vniust steward eod Stoikes What they were 1058 What certeine of their opinions were eo Stone Of the stone that Iosua pitched vp eodem Of the stumbling stone and who shall stumble thereat 1059. What stones in this place signifieth eod Of the stone cut out of the mountaine eo Who is the corner stone 1060. Who is the stone full of eyes eod Straite gate What it doth signifie eod Subiection Of Christs subiection to his father eod Sucoth 1061. Superstition What it is and how it is defined eod
Superstition of Angells eod Sunne The meaning of the place eod What it is to regarde the rising of the Sunne eod Supper of the Lord. Wherfore it was ordeined 1062. Why it was called a sacrifice eod The Doctors mindes vpon the supper of the Lord. 1063. How the Lords death is shewed therein 1064. The meaning of the place of Iohn eod Supremacie Proues against it eod Sure How we are sure of our saluation 1065. Surples From whence the wearing thereof came eod Suspention What suspention is eod Swearing Why the Iewes were suffered to sweare 1066. Who sweareth aright eod What swearing is lawfull eod To sweare by the Lord and to the Lord. are two eod All priuate swearing is forbidden 1067 How customable swering is dangero eod The Doctous against swearing eod Lawes made against swearing 1069. How the Pharesies corrupted swering eod Of the concealing of swearing eod Sweating The cause of sweating 1070. Sweete What is ment by sweet odours eo Swine What manner of people is ment by swine eod Swoord To whom it belongeth to punish 1071. What is meant by the two swoords eod T. Table what is ment by the table 1072. The meaning of the place 1073. Tabernacle Wherefore it was ordeined and c. eod Why it was called the Tabernacle of the congregation eod How the Tabernacle was diuided eod Why it was called the tabernacle of witnesse 1074. Of the Tabernacle of Dauid eo Of the feast of Tabernacles eo Tabithae What the word doth meane and signifie eod Tacianus Of his hereticall opinions eod Talent What a Talent is eod Of the talent left to the seruants 1075. Tapers Against the vse of them eo Taught of God How it is vnderstood eo Tell no man How the places bee vnderstood 1076. Temperaunce What it is eod Temples wherefore they are ordeined eod How God dwelleth not in temples made with hands 1077. How long the Temple was a building and c 1078. The meaning of the place eo Of them that trusted in the outward seruice of the temple eod How they are not to be builded to Sa. eo How the Pope doth sit in the temple of God 1079. Temptation What temptation is eo How generally it is not euill 1080. The Israelits rebuked for tēpting the L. eo How God tempteth no man to euill eod Of the Pharesies tēpting of Christ. 1081. How Christ to tempted of the diuel eod God suffereth none to be tempted aboue his strength 1082. Ten. what the number of ten signifieth eo How the ten commaundements are diuided eod What the ten hornes do signifie eod Of the ten virgins 1083 Tents How tents were first inuented eo Of three manner of tents eod Teares whereof teares commeth eod The meaning of these places 1084. Terebint what manner of tree it is eod Tertulianistae What heretiks they wer eo Testament what a testament is eod Tetrarchae What Tetrarchae were 1085 Teudas Of his rebellion eod Thamar Why she is reckoned in the Genealogie eod How she is thought to be Dauids naturall daughter eod Thammuz What this Thāmuz was 1086 Thankeoffering what thanke offering is eo Tharsis What Tharsis is thought to be eo Thebulis What his heresie was 1087. Theft What theft is eod Thema What Thema was eod Theodotus what his heresie was eod Theraphim What this Theraphim was eod Theudas Of his rebellion 1088 Thiatria what Thiatria was eod Thinke How of our selues we cannot thinke well eod How our sinnes shall not be thought vppon 1089. This is my body The interpretation hereof 1090. Thomas How Thomas Didimus is one name 1091. How he was reproued for his vnbeliefe eod Of his death and martirdome eo Thoughts How euery thought is not sinne eod The meaning of the place 1092 Threshing Of two manner of threshings eod What is ment by threshing of the mountaines 1093 Whereto the threshing of Gilead is compared eod Thunder What the cause is that maketh thunder eod Time The meaning of the place 1095. What is meant by time times and halfe a time 1096 Tithes what is vnderstood by tithes eod Of the tithes laide vp for the poore eod To day what the saieng meaneth eod Tongue To speak with tongues what it meaneth eo How the Apostles spake with straunge tongues eod What it is to smite with the tongue 1097 What the tongue of God is eod How the tongue is compard vnto a l◠eo What is meant by the third tongue eod Topas The description of the stone eod Topheth What it is and how it was defiled 1098. How it is taken for hell eod Touch not That is spoken against traditions eod Why Mary was forbiddē to touch Ch. eo Traditions Of the traditions of men 1099. A reason that ouerthroweth them all 1100. Transmutation When it was first inuented 1101. Transubstantiation what it signifieth eod When it was first inuented 1102. Reasons against transubstantiations eo How it hath made the Turks power to increase eod The cause wherfore it is holden defended 1103 Tree The tree falling compared to death eod What the tree of lyfe meaneth 1104 VVinter The meaning of the place eod VVisedome how it signifieth Christ. eod How wisedome is iustified of hir children 1167. VVise men what these wise men are 1168 VVith the holy The meaning of the Prophet heere eo VVitnes how y◠places are to be vnder eo VVoe What woe is 1169 What is ment by the three woes eo VVood. what it is to build on wood 1170 VVolfe how a wolfe is sometimes takē in a good sense eod The meaning of the places eod VVoman of y◠woman araied in purple eo Of womans apparell 1171 How they may not weare mans appa eo Of the woman taken in adulterie 1172. Of a woman taken in warre eod How women are called ministers eo How women ought not to baptise eod What the woman clothed in the Sunne signifieth 1173 Why women are commaunded to keepe silence in the Church eo What is ment by the foolish woman 1174 What is ment by the straunge woman eod The meaning of the place eod VVord of God What the word of God is 1175. How the word was made flesh eo What is ment by the word in this pl. 1176. How the word of God is called the light 1177. How it indureth for euer eod Of the nature and strength thereof eod How it hath sundry names 1178 How the word of God is the key eod How the word of God is plaine eod The more it is troden downe the more it groweth eod How the word and flesh bee not both of one nature 1179. How it ought not onely to be rend but expounded to the people 1180 Workes how workes of the lawe iustifie not eod Of workes done before faith 1182 That worketh not how it is vnderst eo How works are not the cause of felici eo Of workes◠loue and faith 1183. How our good workes are the workes of God eod How we deserue nothing by our good workes eod Of
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
fall away from the obedience of the Emperour Moreouer Iohn in his Apocalips setting foorth the Church of Rome vnto vs to be not the spouse of Christ but of Antichrist saith That he saw a certeine whore the mother of all vncleannesse abhomination of all the world holding a golden Cup in her hand of whose mingled liquor all the dwellers of the earth should be made dronke from the highest to the lowest And further this whore shall be made dronke with the blood of Saints and of the Martirs of Christ and vpon hir forhead she had written Babilonia And least any man should doubt whether Iohn speake of Rome or not hée saith plainlie that the Whore sate vpon seauen hills which thing is well knowen to be agréeable vnto Rome wherevpon it is called the Citie with seauen hills wherefore Antichrist seate must be at Rome which thing is euident both by holie scripture and also by Hierom in an Epistle he wrote to Fabiola against Iouinian to Marcello and Aglasia in the 47. Chapter of his Commentaries vpon Esay and in the second Chapter vpon Ose The same is confirmed by authoritie of Tertulian writing against the Iewes and the Gentiles in a booke of the resurrection of the bodie and of Saint Austen also in his booke De ciuitate Dei In the same opinion is Nicolaus de lyra and many other beside Bar. Ochine Of Antichrists disciples Saint Paule foretelleth of Antichrists disciples 1. Timo. 4. that they shall beare a great countenaunce of continent life forbid mariage And of such Saint Hierom saith Iactant pudicitiam suam inpudenti facie They make bragge of their chastitie with whorish countenaunce Iewel Of Antichrists progenie Antichrist was the sonne of a certaine wicked person called Sinne hauing to his mother a certaine woman called Perdition who caused him to be brought vp of a corrupt nursse called dame Falsehood the daughter of Satan The person of this Antichrist is not simple but compounded of two natures that is to say diabolicall and humaine as Iesus Christ is compounded both of diuine and humaine And as of God and man is made one Iesus Christ so of the Diuell and of the Pope is made one Antichrist And as Iesus Christ is the head of the beléeuing Church which is his bodie so is Antichrist likewise the head of the malignaunt Church which is his bodie and doth receiue of him béeing hir head all manner of corrupt humours running downe into her And because he is borne into the world onelie to bée contrarie to Iesus Christ therefore all his thoughts all his will all his workes all his doctrine and briefelie all his life is repugnaunt to IESUS CHRIST euen to the drawing of his sword against him Albeit he would haue the world beléeue that hée doth all this for the better obseruing of Christian religion F. N. B. the Italian ¶ Looke more of Antichrist in Rome Pope ANTIPAS Of his faithfull seruice to God ANtipas my faithfull witnesse was put to death among you ¶ It is a likelihood that this Antipas was some one of the notable Ministers of the Church whom the seruants of Satan could the lesse away with because he taught Christ there more earnestlie and stronglie then other did and stood more stoutly against the aduersaries in defence of the things which the true faith conteineth and that is to be coniectured vpon this that he calleth him a faithfull witnesse such a one as Stephen was at Hierusalem And trulie this name agréed verie well vnto him for this word Antipas is as much to say as before or against all men For nothing ought to moue a Christian heart from the constancie of faith and pure confession of the truth Marl. vpon the Apoc. fol. 44. ANTROPOMORPHITAE What a kinde of Heretikes they were THese were Monkes inhabiting the Desarts of Aegypt who affirmed that God had a bodie and members as a man had And héere vpon it rose saith Socrates li. 6. cap. 7. that God the father hath bene painted like an olde man in a graie beard They were about the yeare of our Lord. 380. The Antropomorphites perswaded themselues that God might be known by the senses as men which did attribute vnto God a humane bodie but their opinion is vtterlie reiected for the holie scripture testifieth that God is a spirit and it also putteth a manifest difference betwéene a spirit a bodie when our Sauiour saith Féele and sée because a spirit hath neither flesh nor bones And there is none which vnderstandeth not that a humaine bodie and his members cannot consist without flesh and bones Further their foolishnesse héereby appeareth because there is not a bodie found which is euerie way pure and simple for let it be as equall as thou wilt at the least way it hath parts whereof it is composed and that all composition is against the nature of God euen the Ethnicke Philosophers perceiued c. Pet. Mar. vpon Iudic. fol. 118. APPARICIONS OF SOVLES ¶ Looke Soule APELLES What his heresie was APelles was a Marcionite he said that Prophecies were of a contrarie spirit he was guided by one Philumena a woman He thought it was not for men to reason of religion but euerie one to continue as he beléeued Eusebius li. 5. cap. 12. How Tertulian confuteth his heresies Apelles the Heretike being in manner ouercome with the foresaid reasons of Tertulian graunteth that Christ had indéed true flesh but he denied that he was borne but brought from heauen and he obiected that the bodies which were taken by Angels were true bodies but they were not borne such a bodie saith he had Christ. Tertulian aunswereth héerevnto They saith he which set forth y◠flesh of Christ after the example of the Angels saieng that it was not born namely a fleshly substance I would haue them compare the causes also as well of Christ as of the Angels for which they came into the flesh No Angel did at any time therefore descend to be crucified to suffer death and to rise againe from death If there were neuer anie such cause why Angels should be incorporate then hast thou a cause why they tooke flesh and yet were not borne They came not to die therefore they cannot be borne But Christ being sent to die it was necessarie that he should be borne that he might die for none is woont to die but he which is borne c. Pet. Mar. vpon Iudic. fol. 210. APOLINARIS Of the heresies he fell into THis man was Bishop of Laodicia Who notwithstanding he had written 30. bookes of our faith against Porphirius fell into heresie saieng that Christ receiued no flesh of the Uirgin Mary but that in the act of his incarnation◠some part of the word was conuerted into flesh He said that Christs soule was not of that part that was rationall but onlie of that part which kept the bodie liuing And therfore in his incarnation he tooke onelie the bodie and not the
we are chosen WE are not chosen of God to breake his commaundements but for to liue in holinesse and righteousnesse all the daies of our lyfe How God hath chosen vs and we not him You haue not chosen me saith Christ but I haue chosen you ¶ Who hearing this saieng of our Lord dare bee so bolds as to saie that men are chosen through beliefe whereas rather they are chosen that they maie beléeue least y◠they should bée found to haue chosen Christ first contrarie to the sentence of the truth vnto whom Christ saith you haue not chosen me but I haue chosen you Pet. Viret Obiection We were chosen do some saie before the foundations of the world were made because that God did foresee that we shoulde be good and not that he himselfe should make vs good Aunswere God saith ye haue not chosen me but I haue chosen you for if he had therefore chosen vs because he had foreséene that we shoulde bée good he should also haue knowne before that we should haue chosen him Veron How God is said not to haue chosen manie wise men Paule saith that God hath not chosen manie wise men after the flesh nor manie men of power nor manie noble men borne And yet the same man saith God will haue all men saued how then doth he nor choose God is said not to haue chosen them not because he would not haue them saued but for the sequele of it that is to saie because the wisedome of this world power nobilitie of birth do like baits entice and withdrawe manie from the obedience of the Gospell Dauid was rich and puissant and so was Nero. But Dauid was not entised by the riches and power to fall from the Gospell as Nero was to his owne destruction And so foorth of other like Hemmyng Of Marie Magdalens good choosing Marie hath chosen that good part which shall not be taken from hir ¶ She hath chosen the hearing of the word of God which euer endureth is the onelie waie to euerlasting life Tindale ¶ The good part that is the hearing of the word of God from the which it was not méete that she should bée drawne hauing not alwaies opportunitie to heare the same The Bible note How God chooseth two manner of waies I haue chosen you twelue saith the Lord and one of you is the diuell ¶ It is to bee vnderstood that there is two manner of choosing The one whereby the Apostles were chosen to that most worthie office of Apostleshippe that they were in and the other wherby they wer chosen into life euerlasting Therfore when Christ saith that Iudas was chosen with the other Apostles that same must be vnderstood of the office wherevnto he was called and chosen with the other For when he speketh of the election that doth perteine to life euerlasting hée doth altogether exclude him from the number of the chosen I doe not saith he speake of you all I know whom I haue chosen I. Veron ¶ Looke Iudas Calling Election Predestination Of the choosing of Ministers Looke Ministers CHRISOLITE The nature of this stone and what it betokeneth The seauenth a Chrisolite ¶ This stone glittereth like gold and casteth out burning sparkes Wherby are ment those that vnderstand the diuine Scriptures both in word worke doe vtter that vnto others which they themselues vnderstand Marl. fol. 300. ¶ The seauenth foundation is of a Chrisolite or Turcas which shineth as golde and séemeth as it shoulde send foorth sparkes vnder this are they comprehended which hauing the wisdome of the spirit inflameth other with it prouoking them thereby to the loue of God and their neighbour This did Moses Esau Barnabas and Paule in whom the glorie of the Lord appeared plenteouslie Bale CHRISOTRACE The description of this stone and what it betokeneth THe 〈…〉 a Chrisoprade ¶ This is of a greene colour intermedled with golde and it betokeneth such as resembleth the freshnesse of the euerlasting countrie by charitable intercommuning one with an other Mirl vpon the Apoc. fol. 300. ¶ The tenth was a Chrisoprace whose condition is to shine like golde and yet he is greene in sight Such are they which hauing godlie wisdome vttereth it according to the talent giuen them of the Lord thereby renuing the dull spirits of other vnto heauenlie things Among this sort maie 〈…〉 be numbred which sawe manie wonderfull visions And so maie Simeon and Anna in the Gospell Bale CHRIST How Christ was first promised to Adam WHen the first man Adam through the craft and subtiltie of the Serpent whom the diuell had set for his minister to deceiue him had lost the felicitie of Paradise and made himselfe and all his posteritie for euer subiect to death and all other calamities and nuseries of this world where afore it was in his power alwaies to haue liued Then almightie God for the saluation of mankinde promised that of the séed of the woman Christ should come and destroie the power of Satan and deliuer vs frée from sinne and death Lanquet How Christ grew in age and wisdome Christ as touching his Godhead did not grow in age wisdome and fauour but in respect of his manhood in that he was verie man whose example would God we could follow that as we grow in yeares so we might grow in wisdome and fauour with God and men Hemming How Christ is called Dauids sonne If Dauid call him Lord how is he then his sonne ¶ Christ in that he is a verie naturall man is Dauids sonne but in that he is a true and a naturall God equall with the Father he is also his Lord. Sir I. Cheeke How Christ had moneie Looke Moneie Whie Christ became man As through a naturall man we were banished out of Paradise made the children of dampnation so it pleased the almightie trinitie neither by an Angell nor Archangell but by a naturall man to restore vs againe and made vs heires of saluation as Paule witnesseth By a man came death and by a man commeth the resurrection of the dead for as by Adam all die euen so by Christ all be made aliue R. Hutchynson Whie Christ fasted Like as it pleased God to giue power vnto Moses xl daies twice in the mountaine not for the auoiding of temptation but for to set foorth the glorious lawe and will of the Father then to be published And Elias béeing sent to anoint a king ouer Siria a king and a Prophet ouer Israel by whom both these kingdomes should be cleane altered and chaunged did fast fortie daies from all maner meates for the declaring of the power of God in his works So did it please Christ of his owne power to fast fortie daies that the Iewes shoulde haue none occasion to thinke him inferiour to those tw◠their great Prophets in the publishing of his Gospell and gladde tidings vnto the world and his renuing of all things not to the
intent that we should followe him and thereby haue purgation for our sinnes For beside that it is impossible to followe him without an especiall worke of the spirit either in that he fasted fortie daies or in that he was neuer hungrie This were a plaine deniall of the benefits of his passion and the setting vp of our owne worke which is vnperfect For what great matter is it to eate meate but once euerie daie to drink two or thrée times many haue so liued in old yâ— time And what holines is it to eat fish onelie do not Cormerants and such as liue by the sea side liue so like wise Christ hath commaunded vs to followe him in loue peace mercie such like But in this example as a thing impossible we haue no such commaundement except we be drawne into wildernesse by the spirit as Christ was or by anie other worke of God we be destitute of food the comfort of creatures Then loe yâ— example of Christ may strength vs teach that not by bread onelie doe we liue but by euerie word that procéed out of the mouth of God A. G. fol. 187. Why Christ is called holie ¶ Looke Holie Why Christ is called true ¶ Looke True Why Christ was borne of a woman Whie was Christ borno of a woman truelie because â—nne and death ouerflowed the world through the first woman hee worketh the mysterie of life and righteousnesse by an other woman that the blame of sinne should not be imputed to the creature which is good but to the will by which Eue sinned R. Hutehynson Why Christ died for vs. And I was dead ¶ This cannot be verified of the Angels because they be inuisible and immortall spirits But Christ to obeie his Father and to wash awaye the sinnes of mankinde was contented to yéeld himself to death for a time to the intent that he might at length by death destroie him that had yâ— power of death that is to wit the diuell and set them at libertie which for feare of death were subiect to bondage all their lyfe long Heb. 2. 14. 15 for euen from the beginning God purposed vpon the sacrifice wherin Christ the true shepheard of all men gaue his life for his sheepe Iohn 10. 15. 17. And like as Christ the head of the Church entered into his glorie by death Luke 24. 26. So becommeth it all the godlie to die with him that they maie be glorified together with him according as Paule teacheth Rom. 8. 17. 2. Timo. 2. 12. 13. and Acts. 14. 22. Marl. fol. 27. Christ died for vs. ¶ They alleadge also that Christ died for vs all and thereof they inferre that his benefits is common to all men which thing we also will easilie graunt if onelie the worthinesse of the death of Christ be considered for as touching it it might be sufficient for al the sinnes of the world but although in it selfe it bée sufficient yet it neither had nor hath nor shall haue effect in all men which thing the schoolemen also confesse when they affirme that Christ hath redéemed all men sufficientlie but not effectuallie for there vnto it is necessarie that the death of Christ be healthfull vnto vs that we take holde of it which cannot otherwise be done then by â—aith which faith is the gift of God and not giuen to all men Pet. Mar. vpon the Rom. fol. 305 Obiection why did Christ choose to die vpon the crosse before other kinde of death Aunsvvere Truly because this kinde of death is accursed all that die on it as it is written Cursed is euerie one that hangeth on tree for so it commeth to passe that Christ was accursed for vs to deliuer vs from Gods curse as Paule saith Christ hath deliuered vs from the curse of the law in that he was made accursed for vs. R. Hutchynson The time and houre of Christs crucifieng One of the Euangellsts saith yâ— Christ was crucified the third houre the other the sixt houre Augustine affirmeth both to be true for yâ— Iews at the third houre cried Crucifie crucifie wherefore as touching them they slue the Lord then who yet was afterward at the sixt houre crucified by the souldiers of Pilate Pet. Mar. vpon Iudic. fol. 166. Of Christs calling vpon God in his passion My God my God whâ—e hast thou forsaken me ¶ NotwithstaÌ„nding yâ— he feeleth himselfe as it were wounded with Gods wrath forsaken for our sinnes yet he ceaseth not to put his confidence in God and call vpon him which is written to teach vs in all afflictions fo trust still in God be the assalts neuer so greeuous vnto the flesh Geneua How Christ baptised and baptised not Though that Iesus himselfe baptised not but his disciples ¶ It is said in the 22. verse of the chapter going before yâ— Christ was in Iewrie that he there baptised the which Saint Iohn heere expoundeth saieng that he baptised by his disciples Therefore the Lord baptised baptised not For he baptised because it was he yâ— cleansed washed purified the sinne He baptised not bicause he vsed not the outward sacrament of dipping or ducking in the water The Disciples vsed the ministerie of the bodie And he ioyned therewith his maiestie grace Therfore the Lord baptised by the ministerie of his Disciples Marl. fol. 10â— Of Christs humanitie The Marin Vigilius saith Dei filius secundu humanitatem c. The sonne of God according to his manhood is departed from vs according to his Godhead he is euer with vs. Vigilius li 2. contra Euti Cyrillus saith Secundum carnem c. according to the flesh onelie he would depart but by the presence of his Godhead he is euer present Cyrillus in Iohn li. 9. cap. 21. Gregorie saith Verlium incarnatâ—m manet recaedet c. The word incarnate both abâ—deth with vs and departeth from vs. It abideth with vs by the Godhead it departeth from vs by the bodie or manhood â— Gregorie de pasc homi 30. Augustin saith Ibat per id quod home erat c. Christ departed by yâ— he was maÌ„ abode by yâ— he was God He departed by that yâ— he was in one place he abod by yâ— yâ— he was in al places The heauens saith Saint Peter must containe and holde him vntill the time that all things bée restored Act. 3. 21. Cyrillus saith Christus non poterat c. Christ could not be conuersant with his Apostles in his flesh after he ascended vnto the Father Cyril in Iohn li. 11. chap. 3. Of Christs descending into hell three opinions Lyra saith yâ— Christs soule was 39. houres in Lymbo sanctoru patrum In yâ— place wher yâ— soules of yâ— holie Patriarks wer reserued kept till Christs coÌ„ming he saith yâ— Christs soule was 39. houres in yâ— place which he calleth Lymbus yâ— is to saie froÌ„ yâ— 9. houre
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
But if they will teach you things of their owne then heare them not then dde it not For certainly such men séeke their owne and not the things that pertaine to Christ Iesu. ¶ The Chaire of the which our Sauiour Christ maketh mention héere doth not signifie the authoritie of Moses which the Scribes abused but it signifieth the place out of the which they purely red and interpreted the law of Moses ¶ To sit in Mosâ—s chaire is nothing els then to shewe out of the Lawe of God how men ought to liue And although it be not certaine out of what place they didde speake or preach yet notwithstanding their coniectures is probable which referre it to the Pulpet which Esdras made to haue the Laws taught in He therefore sitteth in Moses Chaire which preacheth not of his â—wne braine but by the authoritie and word of God Marl. vpon Math. fol. 521. ¶ So long as the Scribes safe in Moses seate and continued in the pure and simple interpretation of the Lawe teaching those things which the Lord had commaunded and taught in the name of God For Saint Austen very well and according to the minde of Christ expoundeth that the Scribes sitting vpon Moses seate taught the Lawe of God and that therefore the shéepe ought to heare the shepheards by them as by hirelings To the which words he addeth by and by saieng God therefore teacheth by them But if they goe about to teach theyr owne inuentions neither heare them nor follow them To the which sentence agréeth that which the same Father hath in his fourth booke De doctrina Christiana saieng Because the good and faithfull do not heare euery man but obediently heare God himselfe therefore they are heard profitably which also lyue not profitably Therefore the seate not of the Scribes but of Moses constrained them to teach that which was good For in their life they did what them lust but the seate being none of theirs suffered them not to teach what they lusted Marl. vpon Math. fol. 522. ¶ We ought to haue an eye most especially vnto the doctrine of the Preachers whether they sit in Christs chaire or not that is to say whether they teach Christs doctrine or not for by their doctrine we shall be either iustified or condemned and not by their liuing Sir I. Cheeke How Moses did eate the body of Christ ¶ Looke Manna How this place is vnderstood And Moses wrote this Lawe ¶ Before Moses time the doctrine which contained the manner of seruing God was not put in writing but onely deliuered by word of mouth by the fathers to theyr children from one generation to another The Bible note How we are sent to Moses and the Prophets They haue Moses and the Prophets let them heare them ¶ We are bidden to beléeue Moses and the Prophets and not the dead and if we will néedes heare the dead speake Christ ought to be sufficient for vs which being reuiued taught none other doctrine but that which he had taught in his time that is to say Moses and the Prophets Sir I. Cheeke ¶ Which declareth that it is too late to be instructed by the dead if in their life time they cannot profite by the liuely word of God as faith commeth by Gods word so is it maintained by the same So that neither we ought to looke for Angells from heauen or the dead to confirme vs there by onely the word of God is sufficient to life euerlasting Geneua Why Moses was bid to put off his shooes Put off thy shooes from thy feete ¶ Moses could not be suffered to talke with God afore he didde put off his shooes whereby we vnderstande that wée must put awaye all fleshly and carnall lusts and so approach vnto God in faith purenesse of heart Let them héere which will not touche holye things with theyr bare hands without gloues learne of the Angell of the Lorde what they ought for to doe in such things Of Moses death and buriall which maketh against reliques We read of Moses the seruaunt of the Lorde that hée died in the lande of Moab and the Angell of the Lord buryed him in a valley but no man knoweth of his Sepulcher vnto this daye which thing was of purpose by the prouidence of God appointed so that the Iewes might haue no occasion thereby to comâ—nitte Idolatry But if the translating of dead bones had bene either for the glorye of God or commoditie of man the reliques of such a one as Moses was should not haue bene hidden For doubtlesse of all Prophets he was the greatest by the testimonie of God himselfe who called him faithfull in all his house to whom he spake mouth to mouth by vision and not in darke wordes and yet was not his body shrined nor his bones carried in procession nor anye Chappell erected for him Indeed the Diuell did attempt no lesse then to make it matter of superstition for we read that there was a strife betwixt him and Michael about Moses body but the Angell of the Lorde withstood him I. Calfehill MOTHER OF GOD. Wherein Mary the mother of God was most blessed TO be the childe of God is a great deale greater grace then to be the mother of God which Saint Austen proueth thus Beatior â—rgo Maria c. Mary was more blessed or full of grace in that the receiued the faith of Christ then in that she conceiued the flesh of Christ. Motherly kinred coulde haue done Mary no good vnlesse she had borne Christ more blessed in hir heart then shée bare him in hir flesh Againe he sayth Master mea quam c. My mother whom ye haue called blessed therefore is blessed because she hath kept the word of God not because the word in hir was made flesh How mother is taken for grandmother He put downe Miacha his mother ¶ Mother for grandmother As Dauid is oftentimes called father of them of whom he was grandfather And as Zephora Moses wife calleth Raguel father which yet was hir grandfather How the Church is called our mother Forsake not thy mothers teaching ¶ That is of the Church wherein the faithfull are begotten by the incorruptible séede of Gods word Geneua MOVNTAINES How Mountaines heere doe signifie Scriptures LEt them that be in Iewry flye then to the mountaines ¶ That is to say let them that be in Christs profession flye to the scriptures the scriptures of the Apostles and Prophets be the mountaines c Our Lord knowing that there should be such confusion in the last daies therfore commaundeth that Christen men yâ— beléeue in Christ willing to haue an assurance of the true faith shuld haue recourse to nothing els but vnto the scriptures Otherwise if they haue regard vnto any other thing they shal be offendâ—d and perish not vnderstanding what is the true Church and by meanes héereof they shall fall in abhomination of desolation Iewel fo 722. ¶ S.
2. 31. Ro. 10. 13. Now they that forsake the truth blaspheming Christ taking part against the Holy ghost cannot repent For if sinners would conuert call vpon God they should be sure of remission Tindale Christ himselfe said vnto the Pharesies Euery blasphemiâ— shall be forgiuen but the blasphemie against the Holy ghost which Iohn calleth a sinne vnto death shall neuer be forgiuen but is guiltie vnto euerlasting damnation What sinne or blasphemie is this Uerely that declareth S. Marke saieng They said he had an vncleane spirite that was the sinne vnto death euerlasting that was the sinne that should neuer be foruen He proueth so euidently vnto them that his miracles wer done by the spirit of God that they could not denie it and yet of an hard and obstinate hart euen knowing the contrary they said that he had a Diuell within him These Pharesies dyed not forthwith but lyued peraduenture many yeares after Notwithstanding if all the Apostles had praied for these Pharesies while they were yet liuing for all that their sinne shoulde not haue bene forgiuen them And truth is that after they dyed in impatiencie and desperation which was the fruit of their sin but not the sinne it selfe Now see ye the meaning of this text and what the sinne vnto death or against the Holy ghost is If any man perceiue his brother to sinne a sinne not vnto death that is not against the Holy ghost let him aske he shall giue him life that is let him pray vnto God for his brother and his sinne shall be forgiuen him But if he see his brother sinne a sinne vnto death that is against the Holy ghost let him neuer pray for him for it booteth not and so is not the text vnderstood of prayer after this lyfe as Master Moore imagineth but euen of prayer for our brother which is lyuing with vs. I. Frith How our sinne is made Christs sinne Longe a salute mea ¶ Séeing that this is most true that S. Paule saith of Christ that he neuer did sinne neither was there any guile or deceipt found in his mouth how then can these words be verified in the person of Christ Longe á salute mea verba delictorum meorum The words of my sinnes or my sinfull words are â—arre from my health Uerely they cannot bée applyed to Christ for his owne person Neuerthelesse after the minde of S. Austen these words are therefore spoken by Christ the head because they be only verefied in Christs members So that the Prophet maketh Christ in this place to speake in his owne person that thing which is verefied of vs that be sinners for whose sake he suffered his death passion that in this place is so lyuely touched Yea this is S. Austens saiengs these be his words Christ did wel say My sinful words are far from my health not for any of his owne sinne Sed nostra delicta sua delicta fecit vt suam iustitiam nostram iustitiam facerit But hée hath made our sinnes to be his sinnes that he might make his righteousnesse to be our righteousnesse That is he is contented to be reputed and deemed as a sinner because that in his vniust suffering he might iustly saue sinners that beleeue in him The most part of the learned Expositours be of this minde Ric. Turnar How sinne is forgiuen in Baptime Saintâ— Austen saith that all sinne is forgiuen in Baptime not that it should not be at all but that it should not be reckoned for sinne Sinne offering what was ment thereby They that offered a Sinne offering must lay their hand vppon it meaning that they themselues had deserued that death also that they did consecrate it to God therby to be sanctified Sold vnder sinne ¶ Looke Solde SION What Sion is AS many as haue euill will at Sion ¶ Sion in the Scripture signifieth the whole Church and Congregation of God and euery faithfull soule that hath his whole intent affection desire towards God T. M. What the daughters of Sion signifieth Therefore shall the Lord shane the heads of the daughters of Sion ¶ To shaue the heads of women is to make them confounded and ashamed for it is a shame for a woman to be shauen 1. Cor. 11. 5. So that the Prophet héereby signifieth by a borrowed speach that the Lord shall make the daughters of Sion by which vnderstand the women of Iewrie confounded and ashamed and bring them to extreme aduersitie and pouertie and euen to naught Iosephus maketh mention that Hierusalem which was the chiefe Citie thereof was once so famished that a certaine woman of the Citie eate hir owne childe Albeit some vnderstand euen heere also by the daughters of Sion the townes villages and castells of Sion as it doth indéed oftentimes in the Scripture Because the daughters of Sion are hautie c. ¶ He meaneth the people because of the pride and arrogancie of their women which gaue themselues to all wantonnes dissolution Geneu SIR How men of countenaunce may be called Sir SIr we would faine sée Iesus ¶ These Greekes call Philip Sir and he refuseth not the same It was the custome of those Countries to call men of wealth and countenaunce by that name Wherevpon also Mary Magdalen called Christ at the Sepulcher after he was risen Sir when as notwithstanding she tooke him to be a gardener The Apostles did not gainsay this custome neither were they serupulous in the same as we sée the Anabaptists to be Mar. vpon Iohn fol. 434. SIRTES What the Sirtes were LEast we should haue fallen into the Sirtes ¶ Sirtes are periâ—lous sundry places in the Sea about the coasts of Affrica of the nature of Whirlepooles Tindale SISTER How Abraham made his wife to say she was his sister SAy I pray thée that thou art my Sister ¶ By this we maye learne not to vse vnlawful meanes nor to put other in danger to saue our selues Read ver 20. Albeit it may appeare that Abraham feared not so much death as that if he should dye with out issue Gods promise should not haue taken place wherein appeared a weake faith Geneua ¶ Looke Abraham SIT What it is to sit in the Temple of God SHall sit as Godin the Temple of God ¶ To sit in the Temple of Ged is to rule in the consciences to commaund wher God onely hath place ought onely to raigne which is as much as to be exalted aboue God Tindale Who sitteth in the Temple of God Compare the commaundements of God with the constitutions of men and you shall easely vnderstand that the Bishop of Rome whom they call the Pope to sit in the Temple of God as God and to be exalted aboue all that is called God It is written The Temple of the Lord is holy which is you Therfore the conscience of man is the Temple of the Holy ghost in which Temple I will proue the Pope to