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
Ghost They taught also to reiect ciuill power For Matrimonye and gouernaunce of Common wealth they sayde to haue their ofspring from the euill God and not to be ordeined of the good God Carion Wherein the Papists agree with the Maniches They called their vnmarried Ministers as S. Austen Epist. 72. faith Electos they ministred the holy mysteries vnder one kind They yelded more credit to their own deuises thē to Gods holy word They say the scriptures are falsified ful of errors They abstaine from flesh yet in their fast they had and vsed all manner delicates and straunge fruits with sundry sorts of spices in great abundaunce They abstained from wine and yet vsed other lyquors more daintie precious then any wine and thereof dranke while their bellies would hold Manes the Hereticke whereof the Maniches haue their appellation had his originall in Persia as Epiph. haeres 66. writeth about the. 4. yeare of Aurelianus He called himselfe Christ and the comforter He chose vnto himselfe xij Apostles He said that Christ was not truly borne but phantastically Euseb. li. 7. cap. 30. Socrates li. l. cap. 17. saith of him that at the first he was called Cubricus Afterward chaunging his name he went into Persia found the bookes of Buddas and published them in his owne name He taught that there were many Gods that the Sunne was to be worshipped that there was fatall destenie that the soules went from one body into another The king of Persia sonne fell sicke Manes through Sorcerie tooke vpon him to cure him and killed him The King caused him to be clapt in prison but he brake prison and fled into Mesopotamia there was he taken and flayed aliue his skinne filled with chaffe hanged at the gates of the Citie The Maniches confuted He walked on the water to goe to Iesus ¶ This place confuteth the Maniches and such like Heretikes which denied the truth of the humaine nature of Christ saieng that his bodye was not a true body but a phantasticall bodie Thus they reasoned to vphold their errours It pertaineth not to a true bodie to walke on the Sea but Christ walked vpon the Sea therfore he had no true nor reall bodie but a phantasticall bodie These men consider nothing more to be in Christ then in a bare man as though it were impossible for God to helpe an humaine bodie from sinking in the Sea But what saye they vnto this y◠Peter at the commaundement of Christ walked vpon the Sea Why do they not consider that he which caused Peter to walke vpon the Sea with an humaine body can much more easely himselfe doe the like They should weigh the power of Christ if not in his owne déede yet at the least by the deede of Peter Marlorate 324. MANY ¶ Looke Call Loue. MANNA What Manna signifieth THen eate they Angells foode ¶ Manna is called the foode of Angells not that the Angells vse such foode but because it came downe from heauen which is the dwelling place of Angels and therefore doe some read héere the bread of the cloudes because it came from the cloudes Some the bread of the mightie because it came from the Almightie Exo. 16. 14. Sap. 16. 20. lohn 6. 31. T. M. How Manna is not the true bread that came from heauen Moses gaue you not that bread from heauen c. ¶ He denieth that Manna was that true heauenly bread saith that he himselfe is that true bread because he féedeth vnto the true and euerlasting life And as for that that Paule 1. Cor. 10. calleth Manna spirituall foode it maketh nothing against this place for he ioyneth the thing signified with the signes but in this whole disputation Christ dealeth with the Iewes after their owne opinion and conceipt of the matter and they haue no further consideration of the Manna but that it fed the belly Beza ¶ Manna is called the bread of heauen and of Angells because it rained from heauen by the ministerie of Angells Ther be some that do interpret this to be the bread of Princes or of great men because of the Hebrue word which in another place signifieth Princes or Noble men Marl. vpon Iohn fol. 206. Of those that eate Manna and are dead Your Fathers did eate Manna in the Wildernesse and are dead ¶ This verse is two waies expounded Some vnderstand it generally of all those fathers of the Iewes which did eate Manna in Moses time in the Desart as well godly as vngodly insomuch that the Lord speaketh héere in this place not of the death of the soule but of the body But other some expoūd it of the wicked onely which did eate Manna without faith of the truth in the which is life and therefore are also dead that is to say they perished euerlastingly but it séemeth not necessary that we heere distinguish betwéene the beléeuing the vnbeléeuing Iewes Onely Christ saith y◠Manna was a corruptible meate to the Fathers being foode not of the soule but of the body not sempiternall but temporall which could not saue them from death It followeth therefore that mens soule finde foode no where but in him whereby they may be fed into euerlasting life for we must remember what was spoken in another place that there is no mention made heere of Manna as Christ was a secret figure for in that respect Paule calleth him spirituall meate but héere Christ frameth his speach to his hearers who beeing onely carefull for the feeding of their bellyes had no farther consideration of any thing in Manna He doeth therefore iustly pronounce that their fathers are dead that is to say which were in like manner addict to their bellyes Marl. vpon Iohn fol. 221. What Manna and the white stone signifieth To him that ouercommeth will I giue to eate Manna that is hid and will giue to him a white stone c. ¶ By Manna vnderstande the word of God and true heartie loue by the white stone is signified the election before God and also euerlasting peace and confidence in the grace and fauour of God vnto euerlasting life Sir I. Cheeke How Manna the water brought out of the Rocke is compared to our bread and wine in the Sacrament The Manna which God sent downe from heauen to féede the people of Israel in the wildernesse and the water which he brought out of the stone to refresh and comfort them were euen the same things vnto them that bread wine is now vnto vs. For as S. Austen saith as many as in that Manna vnderstoode Christ did eate the same spirituall meate that we doe But as many as sought onely to fill their bellies of that Manna the fathers of the vnfaithfull did eate are dead And likewise the same drinke for the stone was Christ. Héere may we gather of S. Austen that the Manna was vnto them 〈…〉 the bread is vnto vs. And likewise that the water was to them as the
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
healing that a man maie be saued by another mans faith for this man was healed by the faith of the men and not by his owne because he could not heare for faith commeth by hearing To this it maie be said there is a difference betwéene corporall benefites and euerlasting saluation But no mans faith can stand in steed for another touching saluation Now Christ loosed the tongue of the deafe and then being called vpon of him hée gaue him faith and so the dumbe man was healed by his owne faith DENIENG OF GOD. How and when men doe denie God ANd denie God which is the onelie Lord c. ¶ Men truly denie God when they ascribe their iustification or forgiuenesse of sinnes to anie creature or to anie worke by the might and power of the worke to anie Indulgence or Pardon to Masses to holie Bread to kissing of Images and such like and not to Christ Iesus and to his bloud shed for vs to obtaine vs remission of sinnes by whose bloud onelie we were washed from â—ur sinnes as S. Iohn saith Apoc. 1. 5. He hath washed vs in his owne bloud from our sinnes They denie the Lord which ascribe remission of sinnes to anie other thing then vnto Christ and his bloud which thing false Prophettes doth denieng their Master Bibliander DEEPE What the Deepe signifieth OUt of the Déepe call I vnto thée O Lord c. ¶ By the Déepe is vnderstood the aduersitie wherein the people of Israel was when they were scattered among the Chaldes Unto vs christen it signifieth the aduersitie trouble miserie which hapneth to vs for our offences and sinnes T. M. DESPERATION What an offence Desperation is SAint Hierom affirmeth the offence of Iudas to be greater in dispairing of the mercie of God then in betraieng Christ. And that Cain stirred God more to anger through desperation of pardon then by the slaughter of his brothers bloud Manie which haue persecuted Christ being conuerted beléeuing in him haue obtained pardon and are made examples to man that he ought not to distrust the remission of his wickednes seing the death of our sauiour is forgiuen to the penitent Let no man dispaire of Gods mercie and goodnesse Let him that is weake and cannot do that he would faine doe not dispaire but turne to him that is strong and hath promised to giue strength to all that aske of him in Christs name and complaine to God and desire him to fulfill his promise to God cominit himselfe And he shall of his mercie and truth strengthen him and make him féele with what loue he is beloued for Christs sake though he be neuer so weake Tindale The meanes to keepe vs from Despaire in time of afflictions To knowe Gods righteousnesse and to be fullie perswaded of it is a meane to bring vs to patience Howbeit that wée must match another Article with it that is to wit wée must alwaies thinke that GOD in afflicting vs doth not cease to loue vs yea that he will procure our saluation what rigour soeuer he vse towards vs so as all our afflictions shall bee asswaged through his grace and he will giue them a gladsome ende Caluine vpon Iob. fol. 139. DESTINIE SAint Augustine in Opusculo 82. questionum quest 45. Confuting soundlie the destinies of Planets among other his reasons saith The conceiuing of Twinnes in the mothers wombe because it is made in one and the same act as the Phisitians testifie whose discipline is farre more certaine and manifest then that of the Astrologers doth happen in so small a moment of time that ther is not so much time as two minutes of a minute betwixt the conceiuing of the one and the other How therefore commeth it that in Twinnes of one burden there is so great a diuersitie of déedes wills and chaunces considering that they of necessitie must needes haue one the same Planet in their conception and that the Mathematicalls doe giue the constellation of them both as it it were but of one man To these wordes of Saint Augustine saith Bullinger great light maie be aded if you annexe to them and examine narrowlie the example of Esau and Iacobs birth and sundrie dispositions The same Augustine writing to Boniface against two Epistles of the Pelâ—gians li. 2. cap. 6. saith They which affirme that Destinie doth rule will haue not onelie our déedes and euents but also our verie wills to depend vpon the placing of the starres as the time wherein euerie man is either conceiued or borne which placing they are wont to call Constellations but the grace of God doth not onelie goe aboue all starres and heauens but also aboue the verie Angells themselues Bullinger fol. 480. ¶ Looke Astrologie Fortune Chaunce DESTROIE NOT. The meaning of this place DEstroie not ¶ Or thou shalt not destroie or make awaie as some will By this he signifieth after the mind of Kimhi that he twice withstood and stilled his Souldiers which moued him to destroie and kill Saule Ezra thinketh it to be a certaine tune and manner of singing T. M. DEATH What Death is by the minde of Secundus the Philosopher WHen Adrian the Emperour had heard Secundus the Philosopher in the seuerall Oration he made of a noble Romane Matron a kinswoman of the Emperours he asked of him what death was to whom the philosopher answered thus Death is an eternall sléepe a dissolution of the bodie a terror of the rich a desire of yâ— poore a thing inheritable a pilgrimage vncertaine a théefe of man a kinde of sléeping a seperation of the liuing a companie of the dead a resolution of all a rest of trauailes an end of all idle desires Finallie death is yâ— scourge of all euill and the chiefe reward of the good ¶ We call death the loosing asunder and departing of two things the soule from the bodie yâ— which departing no man can escape but necessarilie die all we must that be borne in this world When the bodie by anie violence looseth his senses is spoiled from the quicke vse of his principall parts theâ—â— departeth the soule from him in manner the bodie leaueth yâ— soule before the soule leaueth the bodie For it is not yâ— soule by himselfe yâ— goeth from the bodie but it is the bodie by himselfe sorsaking life that causeth the soule to depart c. Lupset How the Diuell hath power of Death The Diuell hath yâ— power of death that is â—he is the authour of it by his malitious nature he brought it into the worlde for God made it not nor hath anie delight in it neither is it good in his eies nor was neuer mentioned among yâ— works of his hands but from the Diuell and of the Diuell and in the Diuell it began and is and videth And therfore in the Apocalips his name is giuen him Abaddon that is the destroier and as death is of him so for this cause also he is said to haue the power of it
of Saints namely buriall not papistical canoniâ—ation or false worshipping which hath bene vsed with great abuse Marl. vpon Math. fol. 313. How Iohn is thought to worke miracles after his death He is risen from death and therefore are miracles wrought by him ¶ It is an Heathenish beliefe to thinke that men can do greater things after their death then in their life time and héereof did spring the vaine worshipping of dead folkes Sir I. Cheeke ¶ He spake after the common errour for they thought that the soules of them that were departed entered into another bodie Geneua Wherefore Iohn was called Helias Iohn Baptist was called Helias because he came in the spirit and power of Helias most sharply rebuking sin That so men knowing their owne sinfull nature and the damnation yâ— hung ouer them should the more gladly embrace Christ the sauiour redéemer of the world Sir I. Cheeke Wherefore Iohn Baptist did no miracles Iohn did no miracles ¶ God would haue no miracles done by Iohn least the people should haue attributed too much vnto him And therefore he would haue him onely to teach to testifie For as the bodie of Moses his sepulchre are hid vnto this present day and that by the iust prouidence of God least that superstitious flesh in visiting the body of Moses should commit Idolatrie euen so for iust cause Iohn than whome other wise there arose not a greater among womens children wrought no miracles For if so be the gift of miracles had bene ioyned to his doctrine and holinesse of lyfe the people could scarce haue ben driuen srom beléeuing him to be Christ c. Marl. vpon Iohn fol. 394. Of Iohns Baptime The Baptime of Iohn whence was it c. ¶ Héere the Baptime of Iohn is taken for that heauenlye doctrine which he taught For as water doth wash awaye the filthinesse of the bodie so doth true doctrine make the soule cleane deliuering it from superstition and erronious doctrine Sir I. Cheeke Unto what then were ye baptised and they said vnto Iohns Baptime ¶ By this place Iohns Baptime signifieth Iohns doctrine which therefore is so called for that he sealed his doctrine with the seale of Baptime in them that beléeued The Bible note Meaning what doctrine they did professe by their Baptime for to be baptised in Iohns Baptime signifieth to professe the doctrine which he taught and sealed with the signe of Baptime to bée baptised in the name of the Father c. is to be dedicate and consecrate vnto him To be baptised in the death of Christ or for the dead or into one bodye vnto remission of sins is that sinne by Christes death may be abolished and die in vs and that we maye growe in Christ. Math. 3. 11. Mar. 1. 8. Luke 3. 16. Ihon. 1. 27. Act. 1. 5. and 2. 2. 11. 16. Geneua Baptime in this place is taken for the doctrine and not for the lauer of water For the baptime of Christ and the baptime of Iohn which is done in the water is all one els Christ who was baptised by Iohn ought to haue bene baptised againe Héere then we doe gather that these folkes not twice baptised with the water of Baptime but were twice instruccted and at length after perfect instruction they were baptised with water in the name of Christ. Sir I. Cheeke Of the difference betweene Iohns Baptime and the Apostles The difference betwéene the Baptime of Iohn and the Apostles was onelye this that Iohn baptised them to beléeue in Christ that was for to come and the Apostles baptised them to beléeue in Christ which was come alreadie and had suffered for the remission of sinnes of as manie as beléeued in him Tindale IOHN THE EVANGELIST Of this Iohns life written by Saint Hierome IOhn the Apostle whome Iesus loued right well béeing the sonne of Zebedeus and Iames the Apostles brother whome after the Lordes death Herode had beheaded wrote his Gospell last of all the rest being desired there to by the Bishops of Asia both against Cerinthus and diuerse other heretiks But principally against the Ebeonites which euen then arose which Ebeonites auouch that Christ was not before Marieâ— by reason whereof he was enforced to shew of his diuine natiuitie They say that beside this there was an other cause of his writing because that when he had read the volumes of Mathew Marke Luke he well allowed the text of the storie and affirmed that they had said truth but had onely made their storie of one yeares act in the which after the imprisonment of Iohn Christ suffered Wherefore omitting that yeares actes which were sufficientlye entreated of all thrée he sheweth such thinges as were done before Iohn was imprisoned which thing maye euidently appeare to such as shall diligentlye read the volumes of the foure Gospels the which thing also doth take awaie the disagreeing that séemeth to be betweene Iohn the rest He wrote beside the premises one Epistle which beginneth thus That which was from the beginning which we haue heard which we haue seene with our eyes c. The other two which beginne The elder to the well beloued Ladie and her children c. And the elder to the best deloued Caius whom I loue in the truth c. are affirmed to haue bene written of Iohn the Priest whose seuerall tombe is at this day to be seene at Ephesus many suppose that there are two memorials of this same Iohn the Euangelist of which matter we wil entreate after we shal by order come to yâ— lyfe of Papias his scholer In the 14. yeare â—hen at what time Domicianus after Nero stirred vp the second persecution Iohn being banished into the I le of Pathmos wrote yâ— reuelation which is intituled the Apocalips which Iustin the martir and Ireneus doe make Commentaries vpon But after Domician was slaine and all his acts reuoked by the Senate because of his ouermuch crueltie he returned to Ephesus in the time of Prince Neruai and continued there vntil the time of the Emperour Traiane he instituted and gouerned all the Churches of Asia and ther continued till he was impotent for age He died the thréescore and eight yeare after the passion of the Lord Iesus And was buried a little beside the same Citie Eras. in his Paraphras A noâ—able historie of this Iohn When Iohn was returned to Ephesus fr 〈…〉 the I le of Pathmos he was desired for matters of religion to resort to yâ— places borâ—â—ring néere vnto him And comming to a certeine place he sawe a goodly young man both of bodie and countenaunce on whom he east such a fauourâ— that he committed him to the Bishoppe there charging the Bishoppe most earnestly and that two seuerall times to sée him diligently instructed in the doctrine and faith of Christ. And so Iohn returning againe to Ephesus the Bishop toke the young man and brought him home and diligently instructed him in the waies of Christ and
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
of them which beléeue in the name of Christ and doe receiue the right of the adoption of the sonnes of God they which are such are not borne of flesh bloud but of God flesh bloud begetteth not the children of God That which is of the flesh is flesh that which is of the spirit is spirit By these words the Euangelist meaneth nothing els but the carnall birth For he maketh a comparison of the generation of the flesh and the spirit reiecting the one and allowing the other c. They which beléeue in Christ being before vncleane Gentiles are not borne the sonnes of God out of the wombe or by flesh and bloud but are brought therevnto by the workmanship of the holy Ghost And although properly he hath respect vnto the Iewes which were proud in the flesh yet notwithstanding of this place a generall doctrine maye be gathered namely that whereas we are counted the sonnes of God it commeth not by the propertie of our nature neither of our selues but because the Lord hath begotten vs of his owne frée will singular loue Marl. vpon Iohn fol. 19. That we should be called the sonnes of God ¶ Being made the sons of God in Christ he sheweth what qualities we must haue to be discerned from bastards Geneua SOPHIST What a Sophist was at the beginning and what it is now SOphists at the first beginning were men that professed to be teachers of wisdome and eloquence And the name of Sophists was had in honour and price and they were of the same estimation and of the verie same facultie science that afterward wer called Rhetores that is Rethoritians yea also Logitians For when the Sophists fell to cauilling brawling and triâ—ling by little and little the estimation decayed So that or the time that Socrates liued in a Sophist was a name of contempt and hatred and so it is yet still at this day Vdal SORROVV Of godly sorrow and worldly sorrow FOR godly sorrow causeth repentaunce vnto saluation Godly sorrow is when we are not terrified with the feare of punishment but because we féele we haue offended God our most mercifull Father Contrarye to this there is an other sorrow that onely feareth punishment or when a men is vexed for the losse of some worldly goods the fruite of the first is repentaunce the fruite of the second is desperation vnlesse the Lord helpe spéedely Beza ¶ Ther be two manner of sorrowes The one commeth of God and engendereth repentaunce vnto life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter for they all sorrowed but the sorrow of Cain and Iudas was fleshly carnall and therfore being without godly comfort it did driue them to desperation Whereas Dauid and Peter in their godly sorrow did flye vnto the father of mercie with a true repentaunt heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirit doth teach he is sorrie for his sinnes committed against so mercifull a God these are the fruites of his repentaunce as witnesse Dauids and Peters teares Other which are sorrie for their sinnes onely for feare of punishment and Gods vengeance fall into desperation As Cain Saule Iudas Achitophel c. Geneua How Christ ouercame the sorrowes of death And loosed the sorrowes of death ¶ The death that was full of sorrowe both of body and minde Therfore when death appeared conquerour and victour ouer those sorrows Christ is rightly sayd to haue ouercome those sorrowes of death when as being dead he ouercame death to liue for euer with his father Beza ¶ Both as touching the paine and also the horrour of Gods wrath and curse Geneua SOVLDIER What the profession of a souldier is TO professe a souldier is of it selfe saith Erasmus to confesse the puddle and sinke of all mischiefe The meaning of this place following Thou therfore suffer afflictioÌ„ as a good soldier of Iesus Christ. No man that warreth entangleth himselfe with the affaires of this lyfe because he woulde please him that hath chosen him to be a souldier ¶ The latter sentence is generall and perteyneth to all men The meaning is this Whosoeuer would be a souldier vnto Christ must leaue all worldly things and follow him And what Saint Paule meaneth by the affaires of this lyfe Heare Maister Caluines iudgement by the affaires of this life the Apostles vnderstandeth the care of gouerning his family and other ordinary businesse He also applieth the place on this wise Now this comparison saith he is to be applied to the present purpose that whosoeuer will playe tho warrier vnder Christ leauing all worldly matters and impediments must giue himselfe wholy vnto him SOVLE The diuerse taking of this word Soule THe soules of them that were put to death c. ¶ The worde soule is put somtime for the life because the soule is yâ— cause of lyfe and because the life consisteth in the soule as in yâ— Psal. 119. 109. and in Iob. 16. 4. Also it is taken for will minde or desire because it is the seate of the will and desire In which sense the soule of Ionathas is sayd to be linked to the soule of Dauid 1. Re. 18. 1. And the soule of Sichem is saide to haue cleued to Dina the daughter of Iacob Ge. 24. 8. And Luke saith that the multitude that beléeued were of one heart and of one soule Act. 4. 32. Many times it is taken for the whole liuing man as when it is saide that thréescore sixtéene soules went with Iacob into Aegypt Ge. 46. 27. Also the soule that sinneth the same shall dye Eze. 18. 20. And the soule that steppeth aside to witches and southsayers shall dye the death c. Leuit. 20. 6. And again eight soules wer saued by water â— Pet. 3. 20. Somtime it is taken for the breath which men doe breath in out wherein consisteth the liuely mouing of the body like as when it is said perplexity hath caught hold of me although my whole soule be still within mâ—â— 2. Reg. 1. 9. And his soule is in him Act. 20. 10. Also let the soule of the child returne into his bowels 3. Reg. 17. 21. And like as in the Latin phrase of speach they be commonly wont to say that the soule is puffed or breathed out so also doth the scripture say that the soule passeth or goeth out as it is said in Rachel And as her soule was passing or going out for she was then vieng she called the child Benony Gen. 35. 18. But most often the soule is taken for the immortall spirit of man lyke as it is sayd feare not them that kill the bodye but cannot kill the soule Math. 10. 28. In this sense doth Iohn say héere that he sawe the soules of them that were put to death c. Marl. vpon the Apoc.
Image 672. Wherein she was most blessed eod Of Mary Magdalens loue eod Of Mary the sister of Lazarus eod Mariage who ordeined mariage and how it is c. eod How euery man is commanded to mary that hath not c. 674. Against condemners of marriage eod How it is no hinderaunce to godlinesse 675. Proues for the mariage of Priests 676 By whom their mariage was forbidden 680 The saieng of Hieracles concerning mariage eod The vse of mariage among the Chaldeans 681 Marinus Of this mans hereticall opinions 682. Marke Of the life of Saint Marke yâ— Euangelist eod Of yâ— martirdoÌ„e of this Euangelist 683. What the marke in the right hand signifieth eo Markes to know yâ— false Apostles by eo Mars streete What Mars streete is 684. Martir what maketh a Martir eod How Martirs ought not to be worshipped eod Masse how it was vsed at first 685. How it is falsified vpon S. lames eod By whom it was patched vp 686. How it is no sacrifice propiciatorie eod Massiliant Of the opinions of these hereâ—ikes eod Master what the masters office is to the seruaunt 687 The dissembling Pharisies call Christ Master eod Mathew his life writteÌ„ by S. HieroÌ„ 688 Matrimony eod Mediator Proues that Christ is our only Mediatour eo Meeke Who are meeke 702. How yâ— meeke shall possesse the earth eo How that God doth guide the meeke in iudgement 703. Melchisedech how he is a figure of Christ eod How he and Sem are one person 704. The mening of Saint Paule in making mention of him eod How the Papists by him maintaine the Masse 705. Of yâ— heretiks caled Melchisedechiani eo Memorial how the sacrament is a memoriall 706. Meane How the meane is best eod Menander of his erronius opinions eod Mene. the interpretation of this word eo Men pleasers who they be the please meÌ„ 707 What it is to be men seruaunts eod Men of diuers natures properties eo Merâ—es A Latin Word 709. Mercie what mercie is and how it is defined eod What it is to haue mercie or bee mercifull eod What is meant by mercie and truth 710 What the mercie seate was eod Of the mercifulnesse of Zabulon eod Merry how the children of God may bee merry eod Merite what merite is 711. What merite of congruence is eod What merite of worthines is eod What merite of condigne is 712. How we can merite nothing after our death 714. Proues yâ— the merit of maÌ„ is nothing eo How the name of merite ought to bee abolished 716. Of two kindes of meriting 718. Mesech and Kedar what people they wer eod Messenger The meaning of the places 719. What the messenger of Satan meaneth eo Messiah how Christ in Hebrue is called Messiah eod Measure Of yâ— spirit of God giueÌ„ by mesure 720. Meate what the meat is that Christ said he had to eate eod How we may not hurt our brother with our meate eod How meate of deâ—ileth not a man 721. The meaning of the place eod Michael what the place meaneth eod Who be Michaels Angells 722. Michol Diuers doubtfull places of hir opened eod Mictham what this word MicthaÌ„ sig 723 My day The meaning of the place eod My Gospell wherefore Paule calleth it his Gospell eod Milke what is ment by milke 724. Milstone what is ment by this milsto eod What is ment by the taking it to pledge eod Minister what the minister is by the word of God 725. What men ought to bee ministers in the church of God eod The qualitie of good ministers eod How ministers ought to be prechers 726 How they ought first to be doers before they be reachers eod How they are called starres 727. How they were chosen in old time eod Why they are not now so chosen 729. How they ought not to forsake their vocation eod How a scisne ought not to be made for their euill liues 730. Miracles A definition of true miracles eo To what vse miracles doe serue eod Whether we should beleeue miracles 731 Why they be not done now a daies eod How they are wrought by the diuel 732 Why Christ did not worke many miracles in his owne country 733. How to know true mira from false eod How faith grounded vpon miracles abideth not eod How false techers shal deceiue by mi. 734 What the cause of false miracles is eo How miracles are done in these daies eo Mirrhe Aloes and Cassia What Mirrhe is c. eod Mysterie What a mysterie is 735. Moloch What manner of Idoll it was eo Money How Christ had money 736. Months The 42. months in the Apocalips expounded eod Monetarius Of whome the Anabaptists sprang vp 737. Montanus The first that wrote lawes of fasting eod Monkes Of their liues in S. Hieromes time eod Of the Monkes that be now 738. The olde fathers opinions of Monkes Gods seruice 739. Of their Idlenesse eod Of the originall of Monkes 740. The forme of a Monkish absolution eo Moone Of the profit yâ— is of the moone eo Morning Euen how yâ— place is c. 741. Mortification what true mortifieng is eo How we cannot mortifie the flesh by our owne free will 742. Moses How he came by his impediment of speach eod The cause why he fled from Pharao 743 How he seemed to doubt in Gods promises eod How the Lord was angry with Moseâ— and why eod How he stilled the peoples murmurinâ— 744 How he tooke an Aethiope to wiâ—e eod Wherefore he slue the Aegyptian 745. What Moses face is eod Of Moses Helias which talked c. eod Of Moses chaire what it signifieth 746. How Moses did eate yâ— body of Chri. 747 How the place is vnderstood eod How we are sent to Moses to the Pr. 748 How Moses was bidde to put off his shooes eod Of Moses death and buriall eod Mother of God Wherein shee was most blessed 749. How mother is takeÌ„ for graÌ„dmother eo How the church is called our mother eo Mountaines How they do signifie heere the Scriptures eod What these mountaines signifie 750. What is ment by their translating eod What yâ— name of this mountaine was eo Mourne What it is to mourne eo The mourning of the Christians vnder the crosse eod How farre mourninng for the dead is admitted 751. Mouth What the mouth of God is eod Of the staffe of Gods mouth 273. Multitude Not good alwaies to followe a multitude eo Murder who be murtherers 753. Of murder first committed eo Musickâ— The first inuenter of musick 754 How farre musicke is sufferable eo Of musicall instruments 755. What musicke S. Austen alloweth eod N. NAaman How he was iustified by faith 756. How it was against his hart to worship Idols 757. Nabuchodonosorâ— how his death is compared to Lucifer eod How he was Gods seruaunt eo What his policie was touching the kinges seede 758. For what purpose he set vp the Image of golde eod How the place is vnderstood eod What yâ— Prophet meaneth
the rocke eod How Christ is the true Rocke eod Rod. The opening of the place 923. Of the rod and staffe of God 924. Rome How Babylon is proued to bee Rome eod An obiection aunswered 925. Reasons to proue that Christ suffered at Rome eod How Babylon is proued to be Rome by the Doctors 926. Rudâ—ments What they were c. 927. S. SAbboth Wherefore it was instituted 928. How the Priests brake it and were blamelesse 929. What is meant by the second Sabboth eod Why the Machabees sought on the Sabboth 930. The meaning of the place eo The signification of the Latine worde Sabbathum eod Sackecloth What the wearing of sackcloth meaneth eod Sacrament What a Sacrament is 931. What are Sacrament doth signifie 933. How it is called the bodye of Christ eod The right consecrating of the Sacrament eod How it is a memorial or signe of Christs death 934. How it is receiued with our mouth eod How it is more then bare bread or wine eod How it is made of two natures eod How Sacraments are no cause of gracâ— eod What ought to bee considered in Sacraments eod How they be holy whether the minister be good or bad 935. What the olde Fathers doe teach of the Sacrament eod As it is our body so is it Christs 936. How it hath no Accident without his substance eod Of a new Article inuented in the Sacrament 937. Of the Sacramentall chaunge eod Of the Sacramentall word eod How in the SacrameÌ„t remaineth bread and wine eod Of the Sacramentall eating 938. What is to bee wondered at in the Sacrament eod How the sacrament may be poisoned eo How it was cast in the fire burnt 939. How there is but two Sacraments eod When it was forbidden to bee ministred in both kindes eod Sacraments of the Elders compared to ours eod Sacrifice What a sacrifice is 940. Of two maÌ„nner of sacrifices eo How the Priests cannot offer vp Christ in sacrifice 941. How it is to offer our bodies a quick sacrifice 942. What manner of sacrifice we offer to god eod Of the sacrifice of the Table and Crosse. eod What the sacrifice of righteousnesse is 943. The difference betweene a sacrifice and a sacrament eod What sacrifices doe signifie eod Of the Leuiticall sacrifices eod Of sacrifices made by fire eod What the sacrifice of thankes is eod The sacrifice of the olde lawe what it meant 944. Sacriledge What sacriledge is eod Saduces What the Saduces were 945. Sagaion what it signifieth eod Saints how they are not to be praied vnto nor c. 946. To praise God in them what it is 947. How the dead saints knowe nothing c. eod How they cannot imparte their righteousnesse to other 948. Certaine obiections aunswered eod Wherefore Saints deedes do serue 952. How they haue not merits sufficient for themselues eod How the faithfull liuing in earth are Saints 953. How Saints shall iudge the world 954. Salomons House Of the beautie thereof c. eod Of Salamons Temple 955. What Salomons porch meaneth eo Salt What is to be salt eo Who it is meet to salt 956. Of the salting of hypocrites eo Of the salt that hath lost his saltnesse eo How our speach ought to bee powdered with salt eod How the nature of Christ is set out by the ceremonie of salt 957. How salte in Baptime is not Christs order eod Of the salted Couenaunt eod What the sowing of salt meaneth eod Saluation A firme argument of our saluation 958. How without the Church is no saluation 959. The causes of our saluation eod How our saluation is neerer now then when c. 960. To worke out our saluation what it meneth eod Salute The meaning of the places eod Samaritanes Of their opinions 961. Samuel how the place is vnderstood eod Of the raising vp of Samuel eod Sanctus sanctorum what the meaning of these are eod Sanctifie what it is to sanctifie 962. The meaning of the place eod How our meates are sanctified 963. Sanctuary Of the praiers made in the Sanctuary eod What it is to feare the Sanctuary eod Saphire The nature of the Saphire and c. 964. Sapience A definition thereof eod Sardine A description of the stone c. eod Sardis What Sardis is 965. Sardonix The description thereof c. eod Satan how Satan is taken for an enimy eod How hee is called the Prince of this world 966. How his standing among the Angells is vnderstood eod Of the man that Paule deliuered to Satan 967. How Peter is called Satan 968. How Satan can doe no more then God permitteth eod How he entered into Iudas eo Of his binding vp loosing againe 969 Satisfaction What is vnderstood thereby 970. How hurtfull the doctrine of satisfaction is 971. Of two manner satisfactions 972. Saturninus Of his opinions eod Sauiours How there is no mo Sauiours but one eod How the place is vnderstood 973. To be saued by hope what it meaneth eo Saule Why he was called Paule eo How Saule rent Samuels coate eod Scape goate 974. Scepter What the scepter of Christ is eo Scisme What Scisme is and how it is defined eod Of Scismes good and euill 975. Scorner The propertie of a Scorner 976 Scorpion The papists compared to a scorpion eod Scribe What a Scribe is 977. Scripture How the Scriptures are easie to be vnderstood 978. How Christ and the Church are learned therein 979. Against them that say they bee darke eo How in them are things needfull for our saluation 980. How holy Scripture is to be read 981. Of the ignorance knowledge of Scriptures eod How by them all doubts are tried 982. How Christ ouercommeth Satan with Scripture 983. How the place is to be vnderstood eo How it hangeth not vpon the iudgement of the Church eod WheÌ„ the Scripture was in English 985 Of Herodes burning the Scriptures eo Sea Of yâ— diuers nameâ— giue to the sea eo What the sea of Glasse signifieth eod What Iob meaneth by these two Sea 〈…〉 Whale 986. Sebellius Of his hereticall opinions eo Second Of the second time of punishinâ— 987. What is meant by the second death eod Secretnesse How secrets ought not to be disclosed 988. Sect. What is meant by the word Sect. eo How many Sectes are laied to Luthers charge 989. Secundiani What they were eo See or seeing What is meant by the place eo How the people sawe God 990. How the iust shall see God eod Seed how the seed of the righteous is said to inherit eod How yâ— field may not be sowen with mingled seed 991. Seeke The meaning of the place eo What it is to seeke after God 992. Selah What the word signifieth eo Seale The opening of the seuen seales eo The meaning of the place 994. Seleuciani What their opinions were 995. Sell. How the place is vnderstood eod Solde vnder sinne what it meaneth 996. Selum The misery yâ— happened the Iews vnder him eod Senechdoche
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
as Filâ—â—s filâ—orum dicuntur etiam filij auorum The sonnes sonnes daughters are also called the sonnes daughters of the grandfather And so she was Abrahams sister because she was his brothers daughter How Abraham did eate Christs bodie When this promise was established to Abraham by the word of God which said In thy séed shal all the nations of the earth be blessed he beléeued which was counted to him for righteousnesse and did both eate his bodie drinke the bloud of Christ through faith beléeuing verelie that Christ should take our nature and spring out of his séede as touching the flesh also that he should suffer death to redéeme vs. And as Christ testifieth he heartelie desired to sée the daie of Christ who sawe it reioiced He sawe it in faith had the daie of Christ that is to saie all those things that shuld chance him plainlie reuealed vnto him albeit he were dead manie hundred yeres before it was actuallie fulfilled reuealed vnto the world by that faith was he saued yet neuer did eate his flesh with his téeth nor neuer beléeued yâ— bread shuld be his bodie wine his bloud And therefore sith he was saued without that faith and the same faith shall saue vs that saued him I thinke we shall also be saued if we eate him spirituallie as he did although we neuer beléeue that the bread is his bodie I. Frith vpon the Lords supper against Moore How Abraham sawe the daie of Christ. ¶ Looke My daie Of the communication betwene Abraham and the glutton The communication that the glutton had with Abraham happened spirituallie for so thought the glutton with himselfe in his torments and such aunswere receiued he in his owne conscience Heming How God tried Abrahams faith Take now thy sonne c. and offer him vp there ¶ Héerein stoode the chiefest point of his temptation séeing he was commanded to offer vp him in whom God had promised to blesse all the nations of the world Geneua How Abraham is said to be a Prophet Deliuer the man his wife againe for he is a Prophet ¶ That is one to whom God reuealeth himselfe familiarlie Geneua ¶ Of the doubting of Abraham Looke Doubt ¶ Of Abrahams riches Looke Lazarus ABSOLVTION How no mortall man can absolue from sinne THeir absolution also iustifieth no man from sinne for with the heart do men beléeue to be iustified with all faith Saint Paule Rom. 10. ver 10. that is through faith beléeuing the promises are we iustified as I haue sufficientlie proued in other places with the scripture Faith saith Saint Paule in the same place commeth by hearing that is to saie by hearing the preacher that is sent from God and preacheth Gods promises Now when they absolue in latine the vnlearned heareth not for how saith Paule 1. Cor. 14. ver 16. when thou blessest in an vnknowne tongue shall the vnlearned saie Amen vnto thy thankes giuing for he wotteth not what thou saist So likewise the laie man wotteth not whether thou loose or binde or whether thou blesse or cursse In like manner it is if the laie vnderstand Latine or though the Priest absolue in English for in his Absolution he rehearseth no promise of Christ but speaketh his owne words saieng I by the authoritie of Peter and Paule absolue and loose thée from all thy sinnes Thou saist so which art but a lieng man and neuer more then now verelie Thou saist I forgiue thée thy sinne and the scripture Iohn the first that Christ onelie forgiueth and taketh awaie the sinnes of the world and Paul Peter and all the Apostles preacheth that all is forgiuen in Christ for Christs sake Gods word onely looseth thou in preaching that mightst loose also els not Tâ—mâ— fo 149. How absolution standeth not in the will of the Priest Gratian saith Voluntas sacerdotis c. The will of the priest can neither further nor hinder but the merite of him that desireth absolution Iewel fol. 138. ABSTINENCE What the abstinence of a Christian man is THe abstinence of a Christian man is to withdrawe himselfe from sin As it is said in Toby how that he taught his sonne from his youth vp to feare God to refraine from sinne And S. Paule exhorteth the Thessalonians from fornication and other sinnes Tindale What difference is betweene fasting and Abstinence True fasting is a religious worke ordeined to testifie our humilitie and to make the flesh the more obedient vnto the spirit that we maie be the quicker to praie to all good workes But Abstinence from this or that meat with opinion of holinesse supersticious it maie easilie make a man but holie it cannot S. Paule saith It is not meat that maketh vs acceptable vnto God 1. Cor. 8. ver 8. Againe It is good to confirme the heart with grace not with meates wherein they that haue walked haue found no profit Heb. 13. Ver. 9. The meate serueth for the bellie the bellie for the meate the Lord will destroie them both 1. Cor. 6. ver 13. And againe The kingdome of God is not meate drinke Rom. 14. ver 17. Likewise Christ saith The thing that entreth into the mouth defileth not the man Maâ— 1â— ver 〈…〉 Héere it is easie to sée that fasting is one thing abstinence from flesh another The Nazaries in the Testament absteined not from flesh yet they fasted Elias 3. Reg. 17. ver 6. was fed with flesh Iohn the Baptist eate yâ— flesh of locâ—stes yet they both fasted Socrates saith that manie Christians in yâ— Lent season did eate fish birds Manie abâ—â—ained vntill 3. of the clock in the afternoone then receiued all kind of meats either fish or flesh wtout difference Likewise Epiphanius saith some eate all kind of birds or fowle absteining onelie from the flesh of foure footed beasts And yet they kept their lent trulie fasted as well as anie others Wherefore abstinence from anie one certeine kinde of meat is not of it selfe a work of religion to please God but onelie a méere positiue policie S. Austine saith Non quaero c. I demaund not what thou eatest but wherein thou hast pleasure And Saint Hierome saith of the Maniches Ieiunant illi c. They fast in déed but their fasting is worse then if they filled their bellies Iewell fol. 15. ABVSES By whom they ought to be reformed THe abuses that he in the Church ought to be corrected by Princes Let euerie soule saith Saint Paule submit himselfe to the higher powers Hezekia destroied the brasen Serpent when he sawe the children of Israel abuse it Iosaphat sent abrode his commission to suppresse and banish all Idolatrie and superstition out of his land Iosia cleansed his land from Idolatrie witchcraft sorceries and all other abuses Ioas destroied the house of Baal brake downe the Altars and corrected manie other abuses within his dominions
true would fulfill his promise vnto them and heartilie longed for this seede and so did both eat his bodie drinke his bloud Acknowledging with infinit thankes that Christ should for their sins take the perfect nature of manhood vpon him also suffer the death This promise was giuen to Adam and saued as manie as did beléeue and were thankfull to God for his kindnesse I. Frith fol. 109. Of the first Adam earthlie and the second heauenlie The first man was of earth earthlie and the second man the Lord himself from heauen ¶ As concerning Adam it hath no darknes in it at all It is knowne how he is of the earth is called earthlie But where as Christ the second Adam is said to bée from heuen that is peruerted by heretiks The true meaning of it is that Christ Adam are alledged by the Apostle as the two heads in mankind to this intent that he might expresse by them the condition of our mortalitie and glorification As manie as be of Adam be earthlie and bearing the Image of their parent subiect vnto death and corruption And this all we be vniuersallie On the other side the elect which be borne not of bloud nor of the will of the flesh nor of the will of man but of God they be called héere heauenlie albeit in flesh they be of Adam and of them it is reported that they shall be such in the resurrection as the heauenlie Christ is also If the Valâ—ntinians and the Euthichians doe gather of this the one sort that the flesh of Christ commeth not of our flesh the other sort that it did not holde the true nature of man it followeth that the flesh of the elect persons also is of the verie same condition For the Apostle saith héere not onelie that the second man Christ is of heauen heauenlie but he addeth that also manifestlie saieng And such as is the heauenlie such be they also that be heauenlie And because you shall not referre it to Angels in knitting vp the matter he doth conclude Therfore like as we haue borne the image of the earthlie so we shall beare also the image of the heauenlie Wherfore it appeareth that the Apostle doth attribute this vnto the faithfull bicause they do expresse in them both the Images of Adam of Christ one of corruption mortalitie the other of incorruption and immortalitie So that in the former they do expresse the earthlie Adam in that they do die be corrupted In the latter they do expresse the heauenlie Adam that is Christ when they shall rise in the end of the world to glorifieng immortalitie and incorruption This is the true right meaning of the Apostle which cannot stand vnlesse we do graunt that the flesh of Christ was taken of our flesh without sinne carried into heauen to the glorie of immortalitie through the coniunction of the word and the power of God Otherwise we can haue no hope that after the Image of the earthlie man we shall be like vnto the heauenlie Musculus fol. 138. How Adam was not deceiued but Eue. And Adam was not deceiued but the woman ¶ The woman was first deceiued and so became the instrument of Sathan to deceiue the man And though therefore God punish them with subiection and paine in their trauaile yet if they be faithfull and godlie in their vocation they shall be saued Geneua How the sect of the Adamites sprang vp The Adamites were a sect of heretikes which tooke their beginning of a Pickard who came into the land of Boheme and said that he was the sonne of God and named himselfe Adam And he commaunded all men and women to goe naked that whosoeuer desired to companie carnallie with anie woman should take her by the hand and bring her to him and saie hée feruentlie desired her companie and then would Adam saie Go together and increase and multiplie This heresie was begun in the yeare of our Lord. 1412. in the time of Sigismonde the Emperour And men suppose that it endureth yet not onelie in Bohemia but in other places also ADDE What it is to Adde or take awaie from the word of God TO Adde or take awaie from the word of God is this To thinke otherwise or teach otherwise of God then he hath in his word reueled They ta kt from the word that beléeue lesse then in his word is expressed Those adde to the word first which teach or decrée anie thing either in matters of faith or ceremonies contrarie to the word Secondlie such as make anie religion or opinion of merits in anie thing that they themselues haue inuented beside the word of God Last of all they doe adde to the word which forbid that for a thing of it selfe vnlawfull which Gods word doth not forbid and to make that sinne which Gods word doth not make sinne If anie man shall adde vnto these things c. ¶ The effect is that men must neither put anie thing to nor take anie thing awaie from the Scripture â— according as it is said in an other place All the saiengs of God are as it were cleansed with fire they are a shield to them that trust in them put not anie thing to the words thereof least he perchance do reproue thée and thou be found a liar Pro. 30. 5. 6. Marl. vpon the Apoc. fol. 317. They saith Gasper Megander be said to adde to the Scripture which counterfeit it and marre it and make a cloke of it for their leasings and errours of which sort be the heretikes and deceiuers c. Marl. vpon the Apoc. fol. 317. ADOPTION How the Lawiers define adoption THE Lawiers as it is had in the institutions define Adoption to be a legitimate an imitating nature found out for their solace and comfort which haue no children Further they make a distinction betwéene Adoption and Arrogation For Arrogation they saie is when he which is his owne man and at libertie is receiued in stéede of a sonne But Adoption is when hee which is receiued is vnder an other mans power Howbeit the lawes forbid that the elder should be adopted of the younger for it séemeth a thing monstrous that the sonne should erréed the father in yeares And therefore Cicero oftentimes vehementlie inueigheth against that Adoption of Clodius Now God adopteth vnto himselfe his elect not for that he had not an other sonne for he had his onlie begotten sonne Christ in whom he was well pleased but for that in all the nature of man he had yet no children for through Adam we were all made strangers vnto him Wherefore God for this cause sent his naturall and legitimate sonne into the world that by him he might adopt vnto himselfe manie children out of our kinde c. Pet. Mar. fol. 205. We haue receiued the spirit of Adoption saith S. Paule ¶ Adoption is the inheritance promised by grace Tindale ¶ So he meaneth the holie Ghost of
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
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
are so lightened with theâ—hriâ—ht beames of the Gospell yâ— for all inquisitions imprisâ—nments exquisite torments and cruell burnings that can be deuised they neuer a whitte diminish but mightelie increase as God hath promised that the bloud of the Martyrs should be the séede of the Gospell W. Fulke How Babilon is called the wast Sea This is the heauie burden of the wast Sea ¶ By the wast sea is vnderstood Babilon it is so called because of the excéeding great cruelnesse and tyranme wherewith it exercised the Iewes Héereof is there a prouerbe Babilon is the Sea of euils and euen the wast of the Sea that is the most tempestious and desolate place and that is least possible to be sayled through T. M. How the destruction of Babilon was prophesied long before Thou shalt binde a stone to it and cast it in the middest of Euphrates ¶ Saint Iohn in his Reuelation alludeth to this place when he saith The Angell tooke a Milstone and cast it into the Sea signifieng thereby the destruction of Babilon His wordes be these Then a mightie Angell tooke vp a stone like a great milstone cast it into the Sea saieng With such violence shall the greate Citie of Babilon be cast and shall bee founde no more ¶ That is It shall not be like to other Cities which maie bée builded againe but it shall bée destroied without mercie Geneua ¶ Looke more of Babilon in the word Rome BACKE PARTES OF GOD. What is meant by the backe partes of God ANd thou shalt sée my Backepartes but my face shall not be séene ¶ Shall sée my backparts That is so much of my glorie as in this mortall life thou art able to sée Geneua Death is the hauen that carrieth vs to the place where we shall sée GOD face to face which wée shall neuer sée so long as we be in this mortall lyfe but must couer our faces with Moses and Helias till the face or forepart of the Lorde be gone by Now must we looke on his Backepartes beholding God in his wordes and in his creatures and in the face of Iesus Christ our Mediatour But when this bodie is dissolued by death we shall sée God face to face and knowe him as we are knowne Luther BAPTIME The right signification and vse of Baptime BAptime which is now come in the roome of circumcision signifieth on the one side how that all that repent and beléeue are washed in Christs bloud and on the other side how that the same must quench and drowne the lusts of the flesh to followe the steps of Christ. Tindale fol. 6. ¶ Baptime is a signe of repentance and of forgiuenesse of sinnes whereby God doth testifie that he washeth awaie or forgiueth the sinnes of them that beléeue and also wherby God doth seale and admonish vs of true repentance all the daies of our life Cheeke All we which haue bene baptised into Iesus Christ haue bene baptised into his death ¶ That is that sinne through Christs death maie be abolished and die in vs and that as wée are made cleane outwardlie with water in our Baptime so inwardlie our sinnes maie be washed awaie and cleansed by the bloud of Christ. The Bible note ¶ Baptime is an outward signe representing in vs the â—enuing of the spirit and mortifieng of our members in Iesus Christ by the which we are buried in death with him Tind ¶ Baptime is a Sacrament by the which Iesus Christ doth offer vnto vs the remission of our sinnes and our regeneration vnder the figure of the water as he doth indéed communicate the same vnto vs by his holie spirit Also it testifieth vnto vs that he receiueth vs into his Church as true members of the same And we for our part doe testifie that we acknowledge him for such a one as he declareth himselfe toward vs that we beléeue that he maketh vs partakers of all his great riches Pet. Viret ¶ By Baptime wherewith we be washed out wardlie is signified that we be washed inwardlie by the bloud of Christ the remembrance wherof all the Apostles indeuoured to worke in the mindes of the faithfull Marl. vpon the Apoc. fol. 11. How we be washed by baptime Whereas Saint Paule saith we be washed by Baptime his meaning is that GOD doth thereby both witnesse our washing and therewithall perfourme the thing that is figured For except the truth or performaunce of the thing went ioyntlie with the signe of it it were an vnproper speach to say that Baptime is the washing of the soule And by the waie we must beware that we put not ouer that thing either to the signe or to the minister of the signe which is proper to God onelie that is to saie that we thinke not the minister to be the author of washing vs cleane or the water to purge the filthinesse of our soule Which to doe belongeth onelie vnto Christs bloud Againe we must take héede that no peece of our trust do stick either to the water or to the man for as much as the onelie right vse of the Sacrament is to leade vs straightlie by the hande vnto Christ and there to staie For it is onelie the holie Ghost that renueth and quickeneth vs and no creature or outward worke is able to bring that to passe For if circumcision doe nothing auaile in Christ Gal. 5. 6. Surelie neither auaileth it anie man to bée but onelie dipt in water and to be admitted into the Church except he haue faith that is workefull by charitie which thing the powring on of water perfourmeth not for then should all that bée baptised be faithfull And therefore there is added Through the word Marl. vpon the Apoc. fol. 292. How baptime bringeth no grace examples followe Baptime bringeth no grace with it as doth appeare by Simon the Sorcerer Tindale ¶ Hée hath not put on Christ saith Saint Hierome that hath onelie receiued the washing of the water except also hée receiue the holie Ghost Symon Magus receiued water but because he receiued not the holie Ghost therfore he put not on Christ Iesu. Paule héere iudgeth of Christians as a man iudgeth but God doth not measure and iudge his faithfull onelie by outward signes but by the inwarde thoughts and heartes D. Heines ¶ Cornelius the Centurion receiued the holie Ghost before he was baptised ¶ The gelded man of Quéene Candace beléeued and therefore had grace before he was baptised Obiection The Apostles béeing commaunded to baptise in the name of the Father and of the Sonne and of the holie Ghost they notwithstanding baptised in the name of Iesus Christ onelie Aunswere To baptise in the name of Christ is to baptise according to the institution and commaundement of Christ neither do these words in the name of Christ import that Baptime was ministred in the name of Christ onelie and in none other name beside no more then these wordes Paule the Seruaunt of Iesus Christ doe import
of good fridaie which we after our counting of yâ— clock do take to be toward night as it were about 3. of yâ— clocke in yâ— after noone vntil yâ— dawning of Easter daie in yâ— morning But I doubt of this doctrine saith yâ— Author and yâ— for two causes Once we read yâ— Christ hanging vpon yâ— crosse did giue vp his soule commending it into the handes tuition of his Father saieng Pater in manus c. Againe we read that Christ hanging vpon the crosse said to the good théefe that said Remember me O Lord when thou shalt come into thy kingdome Christ answered yâ— thiefe saidâ— Hodie mecum eris in Paradiso This day thou shalt be with are in paradise weigh these words wel First Christ said Hodie to day yâ— is to say immediatly after thy soule shal depart out of thy body MecuÌ„ eris Thou shalt be yâ— me wher In Paradiso in paradise what shal we cal paradise Shal we not vnderstaÌ„d yâ— kingdoÌ„e of heuen by paradise séeing yâ— théefe said Remember me wheÌ„ thou coÌ„mest into thy kingdom wher is Christs kingdoe but in heauen Lyra doth wrest this word paradise to signifie LimbuÌ„ sanctoruÌ„ patruÌ„ But Theophilactus grauÌ„teth yâ— paradise the kingdoÌ„ of heaueÌ„ is all one thing in vnderstaÌ„ding yet he séemeth to lene to this conclusioÌ„ Quod Christâ—s euÌ„ menâ—e ingressus est paradisuÌ„ in infernuÌ„ desceÌ„det cuÌ„ aâ—ima And yet he denieth yâ— théefe had yâ— fulnes of glory yea or yâ— the soules of yâ— patriarks other saints departed in of yâ— faith of Christ haue yâ— fulnesse of ioyes glory which they shal haue at yâ— day of dome wheÌ„ yâ— body yâ— soule shal be vnited together yet he graunteth yâ— the théefs soule went straight to yâ— kingdoÌ„e of heaueÌ„ S. Augustine in an epistle yâ— he wrote to Euodius affir moth plainly Quod anima Christi descendit ad infernos yâ— Christ in his soule while his bodie laie dead in yâ— graue went downe into hell whom Saint Bede doth follow Saint Hierome in his commentaries that he written vppon yâ— Psalter Si tamen Hieronimi sint hath these words Non derelinques qua ipsa ad inferna defcendit vt electos suos eijcerit diabolos ligaret qua antea iactitabat se esse omniuÌ„ DominuÌ„ nunc omnium seruus And therfore S. Hierome in a certeine Epistle hath these words Quid homine imbecilius qui a carne sua vincitur quid ita homine Christi aut fortius qui diabolum mundum vincit But how Quia omnia possum in eo qui me confortat Because we put our trust in the name of Iesus which bad vs be bold vpon him saieng Confidete a me quia ego vici mundum To tell you more of their mindes that say that Christ went downe into hell in his soule Saint Gregorie and certeine other doe adde and saie moreouer Quod anima Christi passasiâ— apud inferos And that when Iohn Baptist béeing in prison and hearing of the myracles of Christ sending to Christ two of his Disciples with this message saieng Tu es qui venturus an alium expectamus The meaning of Saint Iohn was this Art thou he or shall wée looke for an other not meaning whether he were the true Messias incarnate for then he must haue said Tu es quivenisti an alium expectamus but Iohn said Tu es qui venturus an alium expectamus Meaning saith Saint Gregorie that where now I am in prison and sée nothing but present death what shall I in my soule like as I haue bene thy preacher and thy fore runner héere iu earth shall I in my soule also preach vnto the soules departed in the faith of thée to come These bée Saint Gregories words Debeo te nunciare inferis qui te nunciam superis As touching the second opinion that Christ descended into hell not personalie in his soule Sed in spiritu Hoc est viuifica mortis sua virtute that is by the might and power of his redeÌ„mption that he made vpon the crosse This opinion I haue not saue onelie in the learned writers of this our age which doe proue their opinion true by the wordes of Saint Peter written in his first Epistle in the third and fourth Chapters which places vndoubtedlie are verie notable These bée the wordes of Saint Peter in the third Chapter Christus in spiriâ—u 〈…〉 spiritibus â—ui 〈…〉 careete â—raâ—t prâ—dicaâ—it Christ in spirit that is to sale in the power of his Godhead and inerites of his manhood and vertue of his passion went and preached vnto the Saints that were in prison Of the spirites that were in prison at the time of Christs suffering vnder Pontius Pilate ther wer two sundrie sorts good bad the soules of Infidels the soules of vngodlie wicked liuers in this wretched world as Cain Nemroth the Sodomits Gomoreanâ— the Philistines the Iebusites Iudas the traitor with his fellowes And the soules of the Patriarchs Adam Abel Seth Noe Abraham Isaac Iacob Dauid and all other soules of holie men and faithfull beléeuers in Christ to come All flesh both good and badde were in prison till at the suffering of Christ vpon the Crosse but yet not all in one prison The soules of the Saints that is of good men were by themselues in one societie or fellowship which the Gospell calleth the Bosome of Abraham and S. Peter calleth it a prison in respect of the infinite pleasures To both these sorts of spirits or soules Christ preached but after a sundry sort To the good sort he preached redemption satisfaction for their sinnes paied by Christ vpon the crosse and therevpon receiued them into heauen vnto himselfe To the soules of the sinfull he preached perpetuall paines in Hell neuer to haue ende but bound and to burne continuallie with the Diuell whom they did serue when they were aliue Of the wicked and damned soules S. Peter giueth an example by whome all the world maie take héede Of the good soules he giueth no example But of the damned soules he giueth now example by them that liued iâ— Noesâ— time that were disobedient to the preaching of Noe when the long suffering of God abode excéeding patientlie but in conclusion there were no moe saued from drowning sauing onelie eight persons That the meaning of S. Peter in the third chapter should be this that I haue recited That is that Christ in the spirit that is in the power and vertue of his passion descended into hell these learned and godlie writers do proue by the exposition that Saint Peter maketh of his owne words in the next Chapter following where he saith thus Mortuis euangelizatum est vt iudicentur quidem secundum homines in carne viuant autem secundum Deum in spiritu The Gospell was preached vnto the dead that they should bée iudged in the flesh after the fashion of men but in the Spiritshould
when his Father was dead he laboured by the helpe of his kinred by his mothers side to be made king And to the end he might atteine vnto the crowne he slew 69. of his owne naturall brethren Nowe marke Gedeon was a iust and a godlie man high in Gods fauour he therefore would not and againe hauing so manie wiues of his owne he néeded not to haue kept Droma which is called his concubine as a priuie whoore Therefore it must be taken that Concubina is not taken In malem partem for an harlot and an whoore but euerie woman which is Serua aut ancilla a libero homine ducta in vxorem concubina dicitur For ye shall vnderstande that in the olde time bond men and bond women were counted so vile that they were neither taken nor vsed as men and women be but bought and solde as a bullocke or an horse is And if it so happened y◠a bond man a bond woman did marrie together it was not counted nor called matrimonie but Contubernium a companie kéeping as an horse and a mare as a bull a cow doth yet such companie kéeping if it were betwéene a man and a woman not prohibited by the law of God it were before him good and lawfull matrimonie but by the ciuil lawe of men it were no matrimonie because that the children begotten betwéene such a Father and such a mother were not in their power nor at the commaūdement of their parents but at their Lords commaundement And if they and their parents did get anie goods the children should not inherit but the Lord. And moreouer if a frée man did marrie a bond woman this lawfull wife should not be named a wife but a concubine and her children should not inherit their Fathers landes but onelie receiue such moueable goods as their Father would giue them by his Testament And after that sort did Abraham deale with the sonnes of Agar and Kethura which were no whoores but his lawfull wiues Neuerthelesse because they were bond women before he married them therfore they were called his concubines So likwise Salomon had 700. wiues that is 700. Quéenes which were frée women borne and. 300 concubines which were also his lawful wiues but because they were not frée women borne therefore they are called concubines R. T. The difference betweene a wife and a concubine Tooke to wife a concubine of Bethleem Iuda ¶ This difference was betwéene the wife and the concubine that the wife was taken with certeine solemnities of marriage and her children did inherit The concubine had no solemnities in marriage neither did her children inherite but a portion of goods or moneie was giuen vnto them The Bible note And his concubine called Reumah◠¶ Concubine is oftentimes taken in the good part for those women which were inferiour to the wiues Geneua CONCVPISCENCE What concupiscence is COncupiscence is that euil inclination and nature which we haue of the olde man which draweth vs to euill as GOD saith in Genesis The imagination of mans heart is euill from his youth Concupiscence is a motion or affection of the minde which of our corrupt nature doth lust against God and his lawe and stirreth vs vp to wickednesse although the consent or déede it selfe doth not presently followe vpon our conceit For if the déed doe followe the lust then doth the sinne increase by steps and degrées Bullinger fol. 325. How concupiscence is sinne Against concupiscence of the flesh Saint Paule is forced to mourne and crie out on this wise I sée an other lawe in my members fighting against the lawe of my minde and leading mée prisoner vnto the lawe of sinne And againe O wretched man that I am who shall deliuer me from this bodie of death Saint Ambrose saith Non inuenitur in vllo homine c. There is not found in anie man such concord betwéene the flesh and the spirit but that the lawe of concupiscence which is planted in the members fighting against the lawe of the minde And for that cause the words of Saint Iohn the Apostle are taken as spoken in the person of all Saints If we saie we haue no sinne we deceiue our selues and the truth is not in vs. Saint Austen saith also Concupiscencia carnis c. The concupiscence of the flesh against which the good spirit lusteth is both sinne and the paine of sinne and the cause of sinne Againe he saith◠Quamdiu viuis c. As long as thou liuest there must néeds be sinne in thy members One of the Popes principall doctors writeth thus Augustinus tradet hanc ipsam concupisentiam c. S. Augustine teacheth vs that this same concupiscence planted in our bodie in them y◠be not regenerate by baptime verilie in plaine manner of speach is sinne and that the same concupiscence is forgiuen in baptime but is not vtterly taken awaie Against Saint Paule and these holy Fathers S. Ambrose and Augustine the late Counsell of Trident hath decréed thus Hanc concupiscentiam quam Apostolus c. The concupiscēce which the Apostle Saint Paule sometime calleth sinne this holie counsell declareth that the catholike church neuer vnderderstood it to be called sinne for that it is so indéede and in proper name of speach in them that be baptised but because it is of sinne and inclineth vs to sinne And if anie man thinke the contrarie accursed be he So that by this degrée S. Ambrose S. Austen and other holie fathers that haue written the same are all accursed Iewel fol. 217. and. 218. CONFESSION When confession first began LOthernus Leuita a Doctor of Paris béeing once made Bishop of Rome and named Innocent the third he called together at Rome a generall counsell called Lateranense in which he made a lawe which Gregorie the ninth reciteth in his decretall of penance remission li. 5. chap. 12. almost in these verie words Let euerie person of either sexe after they are come to yeares of discretion faithfullie confesse alone at least once in a yeare their sins vnto their owne proper Priest and do their endeuour with their owne strength to doe the penance that is enioyned them receiuing reuerently at Easter at the least the Sacrament of the Eucharist vnlesse peraduenture by y◠counsel of their owne Priest for some resonable cause they thinke it good for a time to absteine from receiuing it otherwise in this life let them be prohibited to enter into the church when they are dead◠to be buried in christen buriall Of confession to God And against auricular confession Delictum meum cognitum◠bi iniusticiā meam non abscondi c. I haue reknowledged my sinnes vnto thée and mine vnrighteousnesse is not his ¶ S. Austen vpon this place hath a verie prétie saieng Marke saith S. Austen Quando homo detegit Deus tegitesi homo agnoscit Deus igno scit Whensoeuer man discloseth his sinnes then God doth close and
the Gentiles are counted as dead men in comparison of the Iewes And afterward where he saith All that are in graues shall heare the voice of the Sonne of man c. He meaneth the generall resurrection which shall be in the last daie Tindale ¶ The Dead shall heare c. ¶ And who be those Dead Surelie no man can bée exempted for where at beginning God to make his doctrine auaileable in vs euen at the drawing of vs out of the spirituall death wherein we were all held for till such time as God enlighteneth vs by his word wée bée blinde till he open our eares we be deafe till he giue vs faith we haue neither soule nor heart True it is that we maie well séeme to haue some outward shewe of life The vnbeléeuers doeate and drinke as well as the faithfull againe they can goe about their businesse yea and oftentimes there séemes to be great vertue in them but all that is nothing because that in as much as they be strangers from God all that is in them is but death and vtter confusion God then must be faine to drawe vs out of death vnto himselfe as the point wherat he must begin to make his word auaileable in vs c. Caluine vpon Iob. fol. 447. How the Dead praise not God The Dead praise not thée O Lord. ¶ It is not ment that they doe not praise him in their minde but is ment they cannot tell his praise to other Caluine ¶ The Dead praiseth not God for the benefits poured dailie vpon the earth for them as they that be aliue do or ought to doe The Bible note ¶ Though the dead set foorth Gods glorie yet he meaneth héere that they praise him not in his Church and Congregation Geneua How this place following is vnderstood Let the dead burie the dead ¶ That is Let Infidells alone with their infidelitie and followe thou me that is beleeue thou in me and goe preach the Kingdome of God Tindale ¶ We maie not followe that which séemeth best to vs but onelie Gods calling And héere by Dead he meaneth those that are vnprofitable to serue God Geneua To doe good to them that be dead what is meant thereby Doe good euen to them that be dead ¶ To do good to them that be dead is to burie their bodies with honour against the daie of resurrection as did Abraham and Ioseph c. To deale faithfullie and trulie with their children committed to thy charge as did Dauid with the children of his friend Ionathan The Bible note Of the dead Israelites O Lord God almightie the God of Israel heare now the praiers of the dead Israelites ¶ Ye must vnderstand that Baruch in his praiers speaketh not of them that wer dead with bodilie death but of the wicked which liuing vnto the world were dead vnto God which figuratiue manner of speaking is oftentimes vsed in the Scripture For in the Gospell of our sauiour Iesus Christ he saith Suffer the dead to burie the dead as if he should saie let the worldlings that be dâ—ad vnto God and good workes burie them that be departed out of this life for that is an office most méet for them but do thou the things that be for the liuing The like phrase or manner of speaking doth the holie Apostle vse when he saith A widdow liuing in deliciousnesse though she be aliue yet she is dead Besides this Baruch by such kinde of words doth set forth the miserable estate of the Children of Israel which were euen as dead men are in the world because of their captiuitie and thraldome straight bondage or slauerie that they were in which was vnto them as a graue or pit that the dead be buried in This is the true vnderstanding of Baruch in this place How this place following is vnderstood How shall we that are dead to sinne liue yet therein ¶ They are said of Paule to be dead to sinne which are in such sorte made pertakers of the vertue of Christ that the naturall corruption is dead in them that is the force of it is put out and it bringeth not foorth his bitter fruits and on the other side they are said to liue to sinne which are in the flesh that is whom the spirite of God hath not deliuered from the stauerie of the corruption of nature Beza Against the custome of giuing the Lords supper and Baptime ouer the Dead It hath bene also decréed and determinded that the Sacrament of thankes-giuing should not be ministred vnto the dead bodies for it is said of the Lorde Take and eate but the dead corpses canne neither take nor eate we must beware that our weake bretheren doe not beléeue that that it is lawfull to baptise ouer the dead vnto whom it is not lawfull to minister the Sacrament of thanks-giuing ¶ This doth sufficientlie declare that both S. Austen all other fathers ought to be vnderstood when they speak of the praiers for the dead of the sacrifice that is offred for them for they are not of opinion that their praiers oblations could help the soules departed out of Purgatorie which began in Austens time to be onlie in question he himselfe daring affirme nothing touching the same I. Veron Whether the dead knowe what we do in this life As concerning that Iob saith that the men which is departed knoweth not what is done héere below nor whether his ofspring be poore or rich it is not to ground an Article of our faith vpon that such as be gone out of this world knoweth not what our state is For Iob spake as a man encombred Therfore we must not take héere anie certaintie of doctrine neither is it greatly for vs to enquire of such matters And why Let it suffice vs that God hath set vs in this world to coÌ„municate one with another euory man ought to employ himselfe vpon his neighbours God hath giuen me such a gift or abilitie and therfore I must applie my selfe yâ— waie Againe one of vs maie praie for another but when he hath taken vs out of this world the said communicating is taken awaie from vs there is no communicating as there was before Neither must we do as the Papists doe who are woont to runne to the deceased Saints as though they had not yet finished their course Now forasmuch as the Scripture teacheth vs not what we ought to doe in this behalfe lette vs leaue that thing in doubt and in suspense whereof we haue no certaine resolution by the word of God For singlenesse of minde is also a thing wherein it behooueth vs to walke c. Caluine vpon Iob. fol. 265 DECEIPT ¶ Looke Guile DEEDES ¶ Looke Workes DEAFE MAN By whose faith this deafe man was healed ANd they brought vnto him one that was deafe and had an impediment in his speach and they praied him to putte his hand vpon him ¶ It séemeth by this mans
other Beholde the ouerboldnesse that hath alwaies reigned in the world which is that men will néeds be maister and make lawes at their owne pleasures and GOD must be faine to accept whatsoeuer they haue forged after that manner But contrariwse the holie Ghost telleth vs that wée must not lift vp one foote to go forward but onelie in the waie which God sheweth vs. Caluine vpon Iob. fol. 419. From whom popish deuotion sprong When men thought to serue God after their owne fashion and framed lawes for themselues saieng This will bée and such a thing will bée acceptable vnto God it was because they would make him like vnto themselues as though he delighted in all the small toyes which they had inuented That is to wit outward things and so doing they transformed God as though they would pull him out of his heauenly seate and drawe him downe hether or as though hée were a creature or a fleshlye thing For then we see all these fonde deuotions vsed in the papacie and tearmed their diuine seruice sprang of this namelie that they knowe not the highnesse of God for then would they haue concluded thus God is not delighted in the things which séemeth good in our owne eies for he is of an other nature then we bee he is a spirit and therefore must we serue him after a cleane contrarie fashion vnto that which pleaseth our nature neither must we in this case attempt anie thing of our owne heades but haue his lawe in which he hath declared his will vnto vs. Hée hath prescribed vs our rule let vs holde vs to that This is the sobrietie which God requireth by his worde and wherevnto he would haue vs to submitte our selues without swaruing anie thing at all there-from Caluine vpon Iob. fol. 399. DIFFERENCE To make difference of the Lords bodie what it is WHo so eateth drinketh vnworthelie he eateth drinketh his owne damnation making no difference of the Lordes bodie ¶ To make no difference of the Lords bodie is vnworthely to eate the Lords bread and to drinke of his cup c. Saint Austen in his 26. treatise vppon Iohn saith The Apostle speaketh of those which receiued the Lordes bodie without difference and careleslie as if it had bene anie other kinde of meat whatsoeuer Heere therefore if he be reproued which maketh no difference of the Lordes bodie that is to saie doth not discerne the Lordes bodie from other meates how then should not Iudas be dampned who came to the Lords table feining that he was a friend but was an enimie Bullinger fol. 1108. DISOBEDIENCE Examples thereof out of Scripture Through Adams disobedience we were all made sinners and subiect to death ¶ As by one mans disobedience manie wer made sinners so by the obedience of one shall manie be made righteous Rom. 5. 19. For as by Adam all die euen so in Christ shall all be made aliue ¶ Christ rose first from the dead to take possession in our flesh for vs his members And where he saith all shall be made aliue he meaneth the faithfull Geneua Lots wife for disobeieng the Lord was turned into a piller of Salt Of the plagues curses promised to the disobeiers of Gods word Read Deut. 28. and Iere. 29. The man that gathered stickes on the Sabboth daie was stoned to death Whosoeuer did not obeie the true minister of God and the Iudge was put to death Acan for his disobedience was stoned Iosu. 7. Saule for his disobedience was reiected and cast out of Gods â—auour The Prophet for disobeieng the word of the Lord was denoured of a Lion The Iewes for their disobedience were carried into captiuitie 4. Reg. 17. 23. Queene Vasthi for her disobedience was diuorced from the king Ahasuerus Iohanan disobeied the word of the Lord and carried the people into Aegypt Ionas for his disobedience was cast into the Sea Ionas 1. 15. Of disobedience to the Gospel Read Rom. 10. 16 the 16. 26 2. Thessa. 1. 8. and the. 3. 4. Of disobedience to parents Read Rom. 1. 30. 2. Tim. 3. 2. Exo. 18. Deut. 21. 18. Of disobedience to rulers Read 2. Pet. 2. 10. Iude. 8. DIVORCEMENT How and wherefore married folke maie be diuorsed THe same authoritie hath the woman to put awaie the man that the man hath to put awaie the woman Mar. 10. 11. 12. Christ saith there is no lawfull cause to dissolue matrimonie but adulterie For when the woman giueth the vse of her bodie to an other man shée is no more her first husbandes wife nor the husband no longer the husband of his wife then he obserue the faith of matrimonie with her Wheresoeuer the fault happen and can be proued by certeine signes and lawfull testimonies the persons maie by the authoritie of Gods word and ministrie of the magistrates be separated so one from the other that it shall be lawfull for the man to marrie an other wife and the wife to marrie an other husband And Christ saith Math. 5. 32. and. 19. 9. So that a man shall not néede to kéepe at home with him a woman that is no more his then an other mans neither the woman such an husband as is no more hirs then an other womans Mar. 10. 11. 12. Saint Paule 1. Cor. 7. 12. sheweth an other cause of diuorcement when one of the persons being married is an Infidell and of a contrarie faith If this person will not dwell with the other that is his fellowe in matrimonie and a christen man it is lawfull to breake the faith of matrimonie and marrie with an other So saith Saint Ambrose writing in the place of S. Paule Non debetur reuerencia c. The reuereÌ„ce of matrimonie is not due vnto him yâ— contemneth the author of matrimonie And in yâ— same place the contempt of God breketh yâ— right of matrimonie coÌ„cerning him yâ— is forsakeÌ„ least he should be accursed béeing married to an other Thus thou séest that the Lord Maâ— 5. and 19. giueth license for adulterie to diuorse and marrie againe Saint Paule for infidelitie Whooper Christ speaketh expreslie of the man that he maie for fornication put awaie his wife but he sheweth not whether the woman maie leaue her husbande if he commit whooredome the reason is because he doth onely answere vnto that was demanded of him But if a generall question be moued on this behalfe there is a common and a mutuall right of either parte euen as there is a mutuall knotte of faith and promise otherwise the husbande is the heade of the wife and the wife in subiection to her husband But as farre foorth as perteineth vnto chastitie of matrimonie and to the faithfulnesse of the bed the like lawe is prescribed vnto the wife The man saith Saint Paule hath no power ouer his owne bodie but the wife neither hath the woman power of hir owne bodie but the man There is like libertie therefore if the
euerie side defended that no rush nor knocke can lightlie hurt it Beside all this the apple of the Eie or the sight of the Eie is compassed and nourished with plentie of fat and moist humour and in the middes as it were a goodlie Pearle standeth the Apple of the Eie Weigh all these things well and we must néedes saie that the Apple of the Eie is goodlie and wonderfullie defended And that is the cause why Dauid doth saie in his seruent praier Custodi me vt pupillam oculi Kéepe me as the apple of an Eie Ric. Turnar To what ende our Eies were made Iob saith that his heart walked not after his eies ¶ We haue to mark thervpon that our eies which wer created to looke vppon good workes to the ende we might be taught to loue reuerence and feare him are become as it were bondes of Satan and are as it were inticers which come to beguile and worke our destruction God I saie hath created our Eies To what ende To the ende that whiles we be in this world we should haue abilitie to discerne betwéen things that the same might lead vs vnto him whether we looke vpward or downward do we not sée that our Lord calleth vs vnto himselfe Are not all the creatures both in heauen and earth meanes to allure vs to come to God Then doth he not onelie saie come vnto me but he draweth vs thether by his goodnesse according as we see he sheweth himselfe liberallie towards vs and thereby ministreth occasion to vs to walke in his feare Thus ye sée to what ende our eies were made For if we had no eies we should not haue such meanes to beholde Gods glorie in all points as we haue Cal. vpon Iob. fol. 529. The meaning of this place following Is thine eie euill because I am good Naught that is to saie doest thou enuie at my goodnesse towards them For the Hebrewes by an euill eie meaneth enuie because such dispositions appeare chiefelie in the eies as aboue Chapter 6. 23. it is said to aunswere the word single and it is there taken for corrupt for whereas he said there afore ver 22. If thine eie be single he addeth in the 23. but if thine eie be wicked or corrupt the word being the same in that place as it is héere Beza What the Eies and Eie liddes of God doe signifie God is said to haue eies because he séeth all things and nothing is hid from him in whose sight as the Apostle telleth no creature is inuisible for all things be naked open to his eies His eies also is sometime taken for his fauour As the eies of the Lord are ouer the righteous Psa. 34. 15. His eie liddes bee taken for his secret iudgements Psa. 11. 4. His eie liddes behold the children of men EAGLES Of the nature of Eagles AS concerning the nature of Eagles it maie be taken that their young ones doe sucke bloud anone after they be vnclosed because that one kinde of Eagles do cast their young ones out of the neast so as they be driuen to shifte for themselues it is said that they bring vp none but the blacke ones howbeit they that write of such matters doe varie in that point For some saie that the Eagles doe cast awaie their young ones as bastards if their sight be not strong inough to looke vppon the shining Sunne Cal. vpon Iob. fol. 719. An Eagle of all Birds liueth along time without all kinde of féeblenesse dieng neuer of age but of famine An exposition of these places following Thy youth shall be renued as the Eagles â— The comparison of the Eagles gaue the Iewes occasion to forge fables For whereas they vnderstood not the principles of anie science at all yet are they so brasen faced that what matter soeuer is intreated of they neuer make bones in it and so soone as they méete with anie vncouth thing there is not anie so péeuish a forgerie which they threape not vpon men as an Oracle from God So in this place they surmise that euerie tenth yeare the Eagles flie vp to the Elementall fire and afterward plunge themselues in the Sea and than by and by new feathers growe vp againe But the plaine meaning of the Prophet is picked out of the nature of the Eagle described by the Philosophers as which is throughlie knowen by experience For that foule is faire and well liking vnto hir old age and is not efféebled by yeares nor subiect to diseases till at the length she die for hunger Certaine it is that she liueth long but at the length hir beake ouergroweth so as she cannot receiue meate but onelie is faine to sucke in the bloud of it or els to refresh-hir selfe with drinking wherevpon came the Prouerbe An Eagles olde age for necessitie compelleth him to be euer bibling And because drinke alone is not enough to maintaine life they rather pine awaie for hunger and want of foode then decaie for want of strength Now without anie fable we perceiue the naturall meaning of the Prophet That like as Eagles continue alwaies lustie and in good plight so as they be youthfull euen in their olde age euen so the godlie are sustained by the secret power of God so that they receiue their strength still vnappaired Cal. vpon the Psal. ¶ As the Eagle when her beake ouergroweth sucketh bloud and so is renued in strength euen so God miraculouslie giueth strength to his Church aboue all mens expectation Geneua For wheresoeuer a dead Carkasse is euen thether also will the Eagles be gathered together ¶ There are diuers kindes of Eagles among which one is of the Uultures kind excelling the rest in bignesse And the Uultures which Writers doe witnesse doe flie two or thrée daies before to the place where the carkasse shall be And Iob of the Eagle saith where anie dead bodie lieth there is he immediatelie It is likelie that the common Prouerbe arose of this kinde of Eagles Marlorate in expounding this place at the full maketh this conclusion in the ende Moreouer saith he their reason is nothing sure or effectuall which vpon this place saie that the death of Christ was so effectuall that it allured the elect and chosen of God For it was rather the purpose of Christ to bring an argument from the lesse to the more as thus If ther be such wit in Birds that manie of them will come from farre to one Carkasse It is a great shame to the faithfull not to be gathered to the Authour of life by whom onelie they are trulie sed Marl. fol. 576. ¶ In despite of Satan the faithfull shal be gathered and ioined with Christ as the Eagles assemble to a dead â—â—â—sse Geneua ¶ Nothing can hinder the faithfull to be ioined to their head Iesus Christ for they shall gather to him as rauening birds about a carion Geneua ¶ That is there as the sonne of man shall be to
loueth surelye vnto the verie end Neque rapere eos de manu eiâ—s quisque potest No creature can plucke out of Christs handes his elect seruaunts and no meruaile for the purpose of Gods election is sure The elect vnto saluation was chosen before they were borne and before they did either good or badde as Saint Paule witnesseth prouing this example true by Iacob and Esau the sonnes of Rebecca and as it was in those two bretheren sayth Saint Paule so was it in all men before they were borne hauing done neither good nor euill The one was an elect person and the other a man reprobate according as it is written Iacob dilexi Esau autem odio habui Iacob haue I loued Esau haue I hated All this was done saith Saint Paule to the ende that all men might knowe that the frée election and choosing of God vnto saluation standeth vpon his predestinate purpose and not vpon our good workes or our good déedes which wée doe after that we beléeue and liue in this world For God before the foundation of the world was laid had predestinate and appointed all the elect to be saued and all the reprobate persons God did fore-sée and fore-knowe that they should be dampned But then it might be obiected thus If the saluation of man do rest vpon Gods election what fault is there in man though hée be dampned is not the fault in God To this Saint Paule aunswereth and saith roundlie Absit GOD forbid that anie man should so thinke but yet I will haue no man to controll mee for vnto Moses it was sayd I will shewe mercie vnto whom it pleaseth me Therefore let all men sette their heartes at rest sayth the Apostle Quia non est volentis neque currentis sed in Dei miserentis For it is not in the power of the well willer nor in the swift runner but in the power of GOD that mercie sheweth But thou wilt peraduenture saie whie doth GOD blame vs if we bée not saued séeing no man is able to resist his will and his knowledge Héere the Apostle once againe biddeth euerie man to stoppe and in no wise to enter into such disputation with GOD saith O homo quis es qui respondes Deo numquid dicit figmentum ei qui se finzit quid me fecisti sic Therefore O thou vaine man stop in this matter betimes and be not too bolde after such manner to dispute with God Thou wilt then saie what profite can come to one of vs the laie people by speaking or preaching of Gods election it séemeth to be a perillous matter to be talked of no not so doe not thou call that perillous which the holie Ghost hath ordeined for thy comfort and singular profite if thou béest of God marie if thou beest of the Diuell it shall bring thée either to desperation that thou art not elect and therefore thou must needs be dampned or else to presumption that thou art elect and therefore doe what thou wilt thou must néedes bée saued But if thou bée of GOD thou shalt take two greate benefits the one is this Where the propertie euen of the best of vs all is to be tickled with vaine glorie and pride and are alwayes readie to aduaunce our owne good workes This did I thus and thus To plucke awaie this pride this vaine glorie and reioising in our selues to make vs wholie to humble our selues vnto God there is no such thing as to saie vnto our selues It is neither in the power of the well willer nor in the swift runner but in the power of God mercie shewer This is a great profite and necessarie lesson to be taught An other to be learned of Gods election is this That in God there is most high prouidence for the gouernement of the worlde seeing that hee hath foreseene and forecast all things before the foundation of the world was laide there can no man then accuse God of negligence nor againe there néedeth no man to practise any euill craft to get a liuing séeing God forgetteth no bodie nor leaueth none of his vnprouided for so that we haue all then good cause to reioice with the Prophet and saie Blessed be those people whom the Lord hath chosen to be his inheritance As who shuld saie by the prouidence and free election of God saluation commeth to men Tur. How our election is particular and not vniuersall Election is particular and not vniuersall for surelie he that taketh al maketh no choise and he that chooseth a thing out from two other things or moe must néeds be said to refuse or forsake the thinges that he chooseth not Theo. Beza Signes of our election Whoseuer féeleth himselfe called of God both inwardlie and outwardlie and doth constantlie beléeue that he is deliuered from eternall dampnation and iustified before God by Iesus Christ onelie he surelie hath most certeine signes in himfelfe whereby he maie knowe that he is chosen of GOD to eternall glorification in Iesus Christ not béeing in himselfe capable of so excellent a thing so he holdeth Christ as it were a glasse before his eies in the which he séeth continuallie his owne eletion F. N. B. the Italian The saieng of the elect within himselfe The man yâ— is not endued with the spirit of adoption which is also the spirit of holinesse righteousnesse saith and life sayth thus I doe the euill that I haue a minde vnto I doe no good nor haue no list to doe it But the man that is regenerate and so consequentlie elected howbeit as still yet wrastling saith thus I doe the euill that I would not doe I doe not the good that I would doe wo is me who shall deliuer me out of the bodie of this death And in crieng out on this wise the elect person casteth his Anchore in the verie throne of God the Father whom he beholdeth in the preached word and in the Sacrament Theo. Beza ¶ The elect number haue alwaies in their hearts this humble confession Lorde we are the workmanship of thine hands made to do the thing wherevnto thou hast appointed vs by thy secret will and purpose Thy will be done in vs. Thou hast reuealed vnto vs the thinges that doe please thée and thou hast shewed vnto vs things that thou doest hate But vnlesse thou plucke vs backe by thy grace Lord we followe vpon the worse though our conscience allowe the better Crowley How to make our election sure Giue more diligence to make your election and calling sure ¶ Albeit it be sure in it selfe forasmuch as God cannot chaunge yet we must confirme it in our selues by the fruits of the spirit knowing that the purpose of God electeth calleth sanctifieth and iustifieth vs. Geneua ¶ Although the calling of God be stable and sure neuerthelesse the Apostle will that our works should declare vnto men that we are called Tindale Obiection Sith we be sure of our election what néede we haue the gospell preached
pledge and then he glorieth with Paule and reioiceth saieng Now it is not I that liue but it is Christ that liueth within me These things be practised and vsed among faithfull people and to pure mindes the eating of his flesh is no horrour but honour and the spirite deliteth in the drinking of the holie and sanctified bloud and dooing this we whet not our teeth to bite but with pure faith we breake the holie Bread These be the words of Cipriane De coena Domini The Word saith Origen was made flesh verie meate which who so eateth shall surelie liue for euer which no euill man can eate For if it could be that he that continueth ill might eate the Word made flesh séeing that he is the Word and Bread of life it should haue bene written Whosoeuer eateth this Bread shall liue for euer Origen in Mathew chapter 15. The Authour of this tradition Saint Cypriane said that except we eate his flesh and drinke his bloud we should haue no life in vs instructing vs with a spirituall lesson and opening to vs a waie to vnderstand so priuie a thing that we shuld know that the eating is our dwelling in him our drinking is as it were an incorporation in him beeing subiect vnto him in obaieng ioined vnto him in our wills and vnited in our affections the eating therefore of this flesh is a certaine hunger and desire to dwell in him S. Austen saith vpon the Gospell of Iohn that he that doth not eate his flesh and drinke his bloud hath not in him euerlasting life and he that eateth his flesh and drinketh his bloud hath euerlasting life But it is not so in those meates which we take to sustaine our bodies for although without them we cannot liue yet it is not necessarie that whosouer receiueth them shall liue for they maie die by age sicknesse and other chaunces But in this meate and drinke of the bodie and bloud of our Lord it is otherwise for both they that eate and drinke them not haue not euerlasting life And contrariwise whosoeuer eate drinke them haue euerlasting life Who doe eate and drinke the bodie and flesh of Christ. They which doe beléeue in Christ and doe assuredlie perswade themselues that he died for their sakes they I saie doth both eate the flesh of Christ and drinke his bloud to which vse the Simboles or fignes for that they stirre vp the senses are verie much profitable not that the flesh bleud of Christ are powred into the bread wine or are by any means included in those Elements but because these things are of the true beléeuers receiued with a true faith For they are an inuisible norishment which is receiued onelie in the minde as Augustine hath faithfullie admonished saieng Why preparest thou the téeth and the bellie beléeue and thou hast eaten Pet. Mar. vpon Iudic. fol. 212. What it is to eate God To eate God is to haue the fruition of the diuine nature to be incorporate into God But the Maiestie of God so farre surmounteth the capacitie of man that as he is in himselfe in nature and Godhead no naturall creature is able ot conceiue him but onelie in the face and sight of Iesus Christ the sonne of God Therefore S. Paule saith Christ is the brightnesse of the glorie and the expresse Image of the substaunce of God Iewel fol. 240. Of the true sacramentall eating and of the true eating of Christs bodie The Sacrament that is to saie the Bread is corporallie eaten and chawed with the téeth in the mouth The verie bodie is eaten and chawed with faith in the spirite Ungodlie men when they receiue the sacrament they chaw in their mouths like vnto Iudas the sacramentall bread but they eate not the celestiall bread which is Christ. Faithfull christian people such as bée Christs true disciples continuallie from time to time record in their minde the beneficiall death of our Sauiour Christ chawing it by faith in the cud of their spirit and digesting it in their hearts féeding and comforting themselues with that heauenlie meat Also they dailie receiue not the sacrament therof so they eate Christs bodie spirituallie although not the sacrament therof But when such men for their more comfort confirmation of eternal life giuen vnto thē by Christs death come vnto the Lords holie Table then as before they fedde spirituallie vpon Christ so now they féede corporallie also vpon the sacramentall bread By which sacramentall féeding in Christs promises their former spirituall feeding is increased and they growe and waxe continuallie more strong in Christ vntill at the last they shall come to the full measure and perfection in Christ. This is the teaching of the true Catholike Church as it is taught by Gods word And therefore Saint Paule speaking of them that vnworthelie eate saith that they eate the bread but not that they eate the bodie of Christ but their owne damnation Cranmer fol. 79. ETERNALL LIFE How Eternall life is sometime called a reward ETernall life is sometimes in the holie Scriptures called a reward but then it is not that reward which Paule writeth to be giuen according to debt but is all one as if it shuld be called a recompensation Gods will and pleasure was that there should be this coniunction that after good workes should followe blessednesse but not yet as the effect followeth the cause but as a thing ioined with them by the appointment of God Therefore we maie not trust vnto workes for they are feeble and weake and doe alwaies wauer stagger Wherfore the promises of God depend not vpon them neither haue they in themselues as they come from vs that they can mooue God to make vs blessed We saie therefore that God iudgeth according because according as they are either good or euill we shall obtaine either eternall life or eternall damation But thereby it followeth not that workes are the cause of our saluation Pet. Mar. vpon the Rom. fo 39. EVANGELISTS Who be Euangelists EUangelists were next vnto Apostles and had their Office much like them sauing that they were beneath them in degrée of dignitie These gaue themselues chiefelie to instructing of the people and preaching the Gospell to them as plainlie and simplie as might be of which sort was Timothie and such like For although Paule match Timothie with him in dooing commendations yet doth he not make him his followe in Apostleship but kéepeth that name peculiarlie to himselfe 2. Cor. 1. 1. Col. 1. 1. And in writing to him he saith thus Be watchfull in all things harden thy selfe in afflictions go through with the worke of an Euangelist 2. Tim. 4. 5. EVER How this word Euer is taken ANd to thy séede for euer ¶ Euer is not héere taken for a time without ende but for a long season that hath not his ende appointed T. M. ¶ Meaning a long time and till the comming of Christ. And spirituallie this is
is the childe of God and in the faith of Christ and whether his conscience doe beare him witnesse that Christs bodie was broken for him and whether the lust he hath to praise GOD and thanke him with a faithfull heart in the middest of the bretheren doe driue him thetherward or els whether hee dooe it for the meates sake or to kéepe the custome for then were it better that he were awaie For he that eateth or drinketh vnworthelie eateth drinketh his owne damnation because he maketh no difference of the Lords bodie Frith ¶ Looke Weake and Sicke ¶ We must marke that in this examination he sendeth no man to another but euerie man to himselfe The Papists bid thée goe to an auricular Confessour there to confesse thy selfe to receiue absolution and to make satisfaction for thy sinnes according to the forme that is commaunded thée But Paule the Doctour of the Gentiles and the vessell of election speaketh not a word of these things but saith simplie Let a man examine himselfe and so let him eate of that bread and drinke of that Cup for like as God is the searcher of the hearts and requireth the inward affection of the minde and hateth hipocrisie so none knoweth what is in the heart of man or what affections we beare to Godward but we our selues doe therefore he willeth vs our selues to examine euerie thing in our selues That is to saie he willeth euerie man to descend into himselfe and to examine himselfe Bullinger fol. 1109. ¶ Looke Prouing EXCOMMVNICATION What Excommunication is IT is the separation and reiection from the holie assemblie of our Lord Iesus Christ the which is done by the Church against open and obstinate sinners Tindale ¶ Excommunication is a censure of the Eldership whereby he that is guiltie of some most grieuous crime is without anie certaine prescription of time shut from the sacraments and banished the companie of the faithfull This is the sorest punishment of the Church which also is called of Saint Paule a deliuering vp to Satan of Christ to be as an Ethnike and Publicane which aunswereth the Iewes cutting them off from the Couenaunt so often repeated to the people of God by Moses Héereof is oft mention made in the new Testament Iohn 9. 18. And 1. Cor. 5. 4. 2. The. 3. 15. and in other places mo Now wheras it is so grieuous a punishment it is executed on none but on him that is guiltie of some heinous trespasse which kind of sinnes are rehearsed by Saint Paule 1. Cor. 5. 11. and 2. Thessa. 3. 14. Yet count him not as an Enimie but warne him as a Brother ¶ The ende of Excommunication is not to driue from the Church such as haue fallen but to winne them to the Church by amendement Geneua They shall excommunicate you ¶ In that he saith they shall be excommunicated his meaning is this They shall cast you out of their Sinagogues they shall condemne you of impietie and heresie they will refraine you of water and fire and such necessaries They will banish you and sell your goods and they will account you not for Israelites but for Gentiles and Atheists For the good as subiect not onelie to persecution but also to ignomie and reproach euen as saith the Apostle Paule Be thinketh that God hath set foorth vs which are the last Apostles as it were men appointed to death for we are made a gasing stocke vnto the world and to the Angells and to men Christ notwithstanding commaundeth to stande firme and stedfast against this temptation because though they bée thrust out of Synagogues yet neuerthelesse they shall abide in the kingdome of God Marl. vpon Iohn fol. 527. What S. Paule meant by the excommunicating of Alexander And Alexander which I haue deliuered to Satan ¶ Wheras Saint Paule saith that he did deliuer Alexander and Himeneus vnto Satan he meaneth none other thing therby but that he did excommunicate them openlie as no true Christians and that he did threaten them if they would not repent and tourne that GOD woulde punish them euerlastinglie by Satan and his Angells Sir I. Cheeke Saint Austen saith What is a man the worse if the ignoraunce of a man strike him out of the booke of the Church if his conscience strike him not out of the booke of life In this case saith Saint Austen it commeth sometimes to passe that there be manie Sheepe without the Church manie Wolues within the Church EXORCISTES What the Office of an Exorcist was THe Exorcists office was by a speciall gift of God seruing onelie for that time to call foorth foule spirites out of the bodies of them that were possessed Iewel fol. 98. EXTREMEVNCTION ¶ Looke Oile Face What the Face of Christ is IN the Face of Iesus Christ. ¶ That is to saie in the knowledge of Iesus Christ not in the Face of Moses which is the knowledge of the Lawe for by Christ came we to the knowledge of God Tindale What the Face of God is ¶ The face of God is the knowledge of his diuine nature of the which it is written Shew vs the light of thy countenaunce and we shall be whole that is graunt vs to knowe thée Otherwise Gods face doth signifie the inuisible nature of Christs Diuinitie Exo. 33. 23. You shall sée my hinder parts but my Face you cannot sée that is You shall sée Christs humanitie but his diuinitie cannot be séene The Face of God is that which is described in the 26. of Leuiticus I will tourne my face to you I will make you fruitfull I will giue you raine in season and peace in the earth the sword shall not come in the Land if ye wil walke in my statutes and kéepe my precepts c. Plenteousnesse and goodnesse and all Gods benefites that is Gods face T. Drant What is the Face or countenaunce of God It is not a shape like vnto a mans visage which hath nose eies mouth but the Face of God is the recorde which he giueth vs when we knowe his will God therefore sheweth vs his Face when he telleth vs why he doth this thing or that and it is all one as if wée sawe him before our Eies Contrariwise hée hideth his face from vs when hée afflicteth vs when things séeme straunge vnto vs and when we knowe no reason why he worketh after that sort Therefore when God holdeth vs in ignoraunce it is an hiding of his Face from vs. Cal. vpon Iob. fol. 629. ¶ Thou maist not sée my face for there shall no man see me aliue ¶ There shall no man see my face liue not that the face of God which is the face of life is the cause of death to them y◠see it for the Saints that are in heauen do indeed sée it but none that liueth in the bodie can sée neither comprehend the maiestie of his face but must be first purified by death as Paule declareth it 1.
the word of God should be saued by the fiâ—e of this examination F. N. B. the Italian If anie man build vpon this foundation golde siluer precious stones wood haie or stubble c. Heere the Apostle woulde haue vs to be feruent in good workes and earnest to doe wel he wisheth vs to be occupied in yâ— labouâ— which when the iudge of all shall come maie in his sight be acceptable maie to his word be commendable and that we should well beware what works we build vpon our foundation he plainlie sheweth that at the last daie all our dâ—â—ing shall be opened and that then the same shall be so tried as the golde-smith in fining his mettalls trieth out the drosse and base matter from the pure perfect and fine The daie saith he of our Lord shall declare it because it shall appeare in fire The daie of our Lord is the daie of iudgement the thing is so plaine as no man though he be verie peruerse maie denie it But when shall it appeare in fire euen then at the generall iudgement so is the Text. This place is onelye spoken of those which shall be saued of such as build vpon Iesus Christ vpon which foundation as all cannot builde golde precious stones and siluer as all cannot be perfect neither by martirdome be crowned nor yet by good learning shine like the starres of heauen So thereon building being bâ—t wood or haie be it but verie stubble though the worke it selfe be in the ende burned though he himselfe receiue no such reward as yâ— others yet shall he be saued and hom As it were through fire Not through fire but through the greate feare wherein he then shall stand of the iustice and iudgement of God O how comfortable is this doctrine How farre passeth it all their painted fires and â—ained flames of Purgatorie You see now that the Scripture admitteth no such place you sée the right meaning of the Apostle c. L. Euans The meaning of these places following And he heard him from heauen in fire vpon the Altar of whole burnt offerings ¶ God declared that he heard his request in that he sent downe fire from heauen for els they might vse no fire but of that which was reserued still vppon the Altar Leuit. Chap. 6. 13. and came downe from heauen Chap. 9. 14. as appeareth by the punishment of Nadab and Abihu Leuit. cap. 10. â— Geneua Shal be worthie to be punished with heâ—fire ¶ The Iewes vsed foure kindes of punishments before their gouernement was taken awaie by Herode hanging beheading stoning and burning This is it that Christ shot at because burning was the greatest punishment therefore in that he maketh mention of a iudgement a counsell and a fire he sheweth that some sins are worse then other some but yet they are all such yâ— we must giue an account for them and shall be punished for them Beza FIGGE-TREE Of the Figge-tree that Christ cursed ANd spied a Figge-trée in the waie and came to it and found nothing thereon but leaues onelie ¶ By this Figge-tree Christ doth sufficient lie shew that the Iews although they had an appearaunce of holinesse by their ceremonies yet neuerthelesse they had not the fruite of charitie by which he signified yâ— they should worthely be depriued put from this false appearance by the destructioÌ„ of Hierusalem Mar. 13. 2. Luk. 21. 6. Tin Cut it downe whie combereth it the ground ¶ Unles we do beléeue also bring foorth fruite worthie repentance we shall with the vnprofitable figge-trée be cut downe also our talent shall be taken from vs and giuen vnto an other that shall put it to better vse Sir I. Cheeke FIGVRE Proues how the bread in the Sacrament is a figure of Christs bodie THe Lord doubted not to saie This is my bodie when hée gaue a signe of his bodie And after in the same Chapter he expoundeth it For trulie so the bloud is the soule Christ was the stone And yet the Apostle doth not say the stone did signifie Christ but he saith the stone was Christ. ¶ Héere Christ calleth the figure of his bodie his bodie saith S. Austen doth compare the thrée texts of scripture This is my bodie The bloud is the soule Christ was the stone Declaring them to be one phrase and to be expounded after one fashion August contraâ— Adam The Priest saith make vs this â—â—lation acceptable c. For it is a figure of the bodie of our Lord Iesus Christ. ¶ Héere he calleth it plainlie a figure of Christs bodie Ambrose li. 3. de Sacra â—et that saieng be expounded by a figure I saie the thing that is spoken is not true indéede but figured vnder the cloude of an allegorie Hieromâ— aduers. 〈…〉 Ye haue heard that it is a figure Therefore meruaile not â— And béeing a figure require not al things to agrée for otherwise it were no figure Chrisostome in Gen. Homil. 35. First of all thou must take heede that thou take not a figuratiue speach according to the letter for that is it wherof Saint Paule saith The letter killeth For when the thing that is spoken vnder a figure is so taken as if it wer plainlie spoken ther is a fleshlie vnderstanding neither is there anie thing that may better be called the death of the soule August de doct Chri. li. 3. ca. 5. Figures be in vaine serue for no purpose when the things of them signified be present Lactan. insti li. 2. â—ap 1. A figure of a bodie saith Tertulian presupposeth a verie naturall bodie for of a shew or a fancie ther can be no figure But Christ gaue vnto his Disciples a figure of his bodie therefore it must needs follow that Christ had a verie naturall bodie His words be these Christ taking the bread and distributing it to his Disciples made it his bodie saieng This is my bodie that is to say This is a figure of my bodie but a figure it could not bée vnlesse there were a bodie of a truth and indeede for a voide thing as is a fantasie can receiue no figure Tertulian contra Mar. li. 4. There is a figure saith Hilarie for bread and wine be outwardlie seene And there is also a truth of that figure for the bodie and bloud of Christ be of a truth inwardlie seene This Hilarie was within lesse then 350. yeares after Christ. Crisostome affirmeth saieng that if a man vnderstand the words of Christ carnallie he shal surelie profit nothing therby For what meane these words the flesh auaileth nothing He meant not his flesh God forbid but he ment of them that fleshlie and carnallie vnderstood those things that Christ spake But what is carnall vnderstanding To vnderstand the words simplie as they be spoken nothing else For we ought not so to vnderstand the things which we see But all mysteries must be considered
weake infirmitie and want of desert Hemmyng ¶ Therefore euerie man in his vocation as he is called first ought to goe forward and encourage others seeing the hire is indifferent for all Geneua FISHERS The meaning of this place following I Will send out manie fishers to take them ¶ By these fishers are vnderstoode the hoastes by whome the Lorde scourged the Iewes and fished awaie their rulers at foure sundrie draughtes were foure of their kings taken and at euerie time some of the chiefe of the people withall but at the last in the time of Zedekiah was all the rest of the people hunted out of those cruell hunters the Chaldees 4. Reg. 25. T. M. ¶ By the fishers and hunters are meant the Babilonians and Chaldeans who should destroie them in such sorte that if they escaped the one the other should take them Geneua The first inâ—enter of fisher-boates ¶ Looke Zabulon FIVE LOAVES Applied to the good indeuour of the Pastour WE haue héere but fiue loaues and two fishes ¶ Though we thinke our selues vnable to teach Christs congregation yet let vs at the commaundement of Christ emploie and bestowe that little that we haue vppon Christs flocke And hée that augmented the fiue loaues two fishes shal also augment in vs his owne gifts Sir I. Cheeke FLIENG Of flâ—ng 〈…〉 time of persecution AND the woman fiedde into wildernesse c. Although the Church knowe most certeinlie that God hath a care for her whose defence is more for her safetie then all the power and fauour of men yet notwithstanding least she might tempt her mainteiner and defender sometimes shee fileth when shée is assailed by enimies and yet for all that she waiteth quietlâ—e for 〈…〉 at the Lordes hande So we reade that Moses fledde for displeasure of the king of Aegypt and abode priuelie with his father in law lethro the Priest of the Madianites by the space of 40. yeares Exo. 2. 21. And also that Dauid and his companie hidde themselues in caues of mountaines for feare of Saules displeasure 1. Reg. 24. 1. And also that Elias hidde himselfe out of the waye by the space of thrée yeares and an halfe to eschewe the wrath of Iezabel 3. Reg. 19. 3. Likewise the hundred Prophets of the Lorde whome Abdias had hidde in two caues for feare of the same lezabel 3. Reg. 18. 4. Concerning which men looke also Heb. 11. 38 â—o did the Lordes Disciples shut the boores to them and kept themselues out of the waie for a 〈…〉 Iohn 20. 19. Paule béeing let downe in a basket by the brethren at Damasco went aside for a while into Arabia Act. 9. 25. Finallie who is ignoraunt of the hiding of 〈…〉 and of other Catholike Bishoppes in the time of the persecutioâ— stirred vp by the Arrians and moreouer of man 〈…〉 Aegypt which sought the innermost courts of the wildernesse by reason of the vngratiousnesse of the same 〈…〉 of whome Eusebius writeth manie thinges in the fourth chapter of his eleuenth booke of the stories of the church c. Marl. vpon the Apoc. fol. 172. ¶ The church was remoued from among the Iewes to the Gentiles which were as a 〈…〉 wildernesse and so it is perfecâ—ted 〈…〉 Geneua Of two manner of fliengs There is a flieng of the bodie a flieng of the minde The one is sometime lawfull and the other neuer The flieng of the bodie is when the true preacher flieth the cruell persecution of tyrants that séekes his death and destruction And this maie he doe lawfullie both by the doctrine and example of Christ. The flieng of the minde is when one flieth from dooing his duetie and will not defend the true doctrine by rebuking and condemning the false Hemmyng FLESH What is vnderstood by flesh FLesh is not vnderstood as though flesh were onelie the which perteineth vnto vnchastitie But Paule calleth flesh héere as Christ doth Iohn 3. All that is borne of flesh that is to wit the whole man with life soule bodie wit will reason whatsoeuer he is or doth within or without because that those al all that is in man studie after the world and the flesh c. Tindale By yâ— déeds of the law no flesh shal be iustified ¶ Flesh in Paule doth not signifie as the schoolmen dreame manifest grose sins for these he vseth to call by their proper names as adulterie fornication vncleanenesse such like but by flesh Paule meaneth héere as Christ doth in the third chapter of Iohn That which is borne of flesh saith he is flesh Flesh therefore signifieth the whole nature of man This flesh saith he is not iustified by works no nor of the lawe Flesh therefore according to Paule signifieth all the righteousnesse wisdome deuotion religion vnderstanding will that is possible to be in a naturall man So that if a man be neuer so righteous according to reason and the lawe of God yet with all his righteousnesse works merits deuotion and religion he is not iustified c. Luther vpon the Gal. fol. 65. That which is borne of flesh is flesh c. ¶ That is fleshlie to wit wholie vncleane and vnder the wrath of God And therefore this worde Flesh signifieth The corrupt nature of man contrarie to which is the Spirit that is the man ingraffed into Christ through the grace of the holie Ghost whose nature is euerlasting and immortall though the strife of the flesh remaineth Beza By the workes of the law no flesh shall be iustified ¶ Flesh is héere taken for man as in manie other places and furthermore hath heere a greater feare for it is héere put to shew the contrarietie betwéene God and man as if you would saie man who is nothing els but a péece of flesh defilâ—d with sâ—â—me and God who is most purs and most perfect in himselfe Beza The meaning of this place following Such shall haue trouble in the flesh ¶ By the flesh he vnderstandeth what things soeuer belongeth to this present life for marriage bringeth with it manie discommodities so that he bendeth more to a sole life not because it is a seruice more agreeable to God then marriage bâ—t for those 〈…〉 which if it were poss 〈…〉 hee would with all men to be void of that they might giue themselues to God onelie Beza What it is to be in the flesh Neither doth Saint Paule in this place where he saith Yée are not in the Flesh meane anie other thing then did the Lord in the Gospell when he said vnto his disciples ye are not of this world Wherefore Ambrose saith that we haue such a nature framed vnto vs as we féele it to be and he addeth moreouer that the wise men of the world are in the flesh because they resist faith and will beléeue those things onelie which are agréeable to reason This place againe teacheth vs that Ambrose by the name of flesh vnderstandeth reason and the higher parts of of
things done in the gates T. M What is to be vnderstood by the gates of Hell And the Gates of hell shall not preuaile against it ¶ The gates of cities for the most part are verie strong haue Perculies to set before them There by the name of Gates all kinde of force and munition is noted And by hell gates all Satanicall and diuellish power is to be vnderstoode These promises are great and most firme which doe pacifie and comfort the consciences of the faithfull when they consider themselues to bée so setteled and graunted that they knowe for a suretie how they are able to resist all the power of Satan according to the saieng of Saint Paule There is no condemnation to those that are in Christ Iesu. And if God be with vs who can be against vs who spared not his owne sonne but gaue him for vs howe then should he not with him giue vs all things who shall laie anie thing to the charge of Gods chosen c. Marl. fol. 161. What the gates of Syon signifie Within the port of the daughter Syon ¶ The portes or gates of the daughter Syon are the companies of the good and faithfull in which are recited the truth of God and al that leadeth so lyfe Psal. 87. 2. T. M. ¶ In the open assemblie of the Church saith Geneua What is vnderstood by the gates of Brasse For he hath broken the gates of brasse ¶ By the gates of brasse and barres are vnderstood all instrumentes of helpe for warre which how manie or strong so euer they bée profite nothing against the Lord. A like maner of speach vseth Christ of the gates of hell for the strengths and powers of them that bée in hell Math. 16. 18. The gates of hell shall not preuaile c. T. M. When there séemeth to mans iudgement no recouerie but all things are brought to despaire then God chieflie sheweth his mightie power Geneua How the gates doe mourne Then shall the gates mourne and lament ¶ The gates shal mourne and complaine because yâ— not onlie the Souldiers shal perish with the swoord but also the Iudges and giuer of Sentences He taketh the place of iudgement for the Iudges for in the gates was iudgment wont to be giuen Ruth 4. 1. Or euen the gates shall be destroied and no man shall enter in or goe out thereat For the gates mourne if the people bée not often séene in them T. M. What it is to open the gates of righteousnesse Open me the gates of righteousnesse ¶ To open the gates of righteousnesse is to open vnto the world the grace and righteousnesse that commeth from God So Esaie 26. 2. saith Open ye the gates that the good people maie goe in c. He willeth preachers to open Christ vnto the people for he is the doore through whome they must enter Iohn 10. 9. T. M. ¶ He willeth the doores of the tabernacle to be opened that he maie declare his thankfull minde Geneua Open ye the gates that the righteous nation c. may enter in ¶ He assureth the godlie to returne after the captiuitie to Hierusalem Geneua What the gates of death are Hath lift me vp from the gates of death ¶ The gates of death are the iudgements of death the counsells of the wicked the congregation of Satan the doctrines of falsenesse whatsoeuer leadeth to death T. M. GELDED ¶ Looke Chastitie GELOVSIE What the lawe of gelousie is THe law of gelousie séemeth to be a feare and a certeine nurture of wiues that they should be obedient vnto their husbands chast mannerlie faithfull such as giue no occasion to be suspect therto serued this lawe while it kept them vnder and gaue them no license to run at large whereby they might haue come in some suspect and so to haue come to this greate shame before the congregation T. M. After what manner God is gelous I the Lorde thy God am a gelous God ¶ I am gelous that is I am the Lord that watcheth and looketh narrowlie vnto your wickednesse and wil punish it secretlie And againe yâ— seruently loueth your goodlinesse and reward it abundantlie T. M. ¶ And will be reuenged of the contemners of mine honour Geneua ¶ He is called gelous because he cannot suffer that any should fall from him T. M. For God is called a gelous God ¶ God is called gelous because he will not permit that anie other Gods shall be worshipped but he onelie will be loued and worshipped as God The Bible note Wherefore Saint Paule was gelous ouer the Corinthians I am gelous ouer you with godlie gelousie ¶ For this cause was Saint Paule gelous ouer the Corinthians because that he had trulie instructed them in the christen faith was afraid least they being deceiued and vndermined by the wilie crafte of them that slaundered him shoulde fall awaie from the true doctrine that they had receiued This godlie gelousie ought to be in all Bishops and Pastours Sir I. Cheeke GENEALOGIE Of the Genealogie of Adam and Christ. IN Moses bookes the Genealogie of Adam is discribed whose children are the children of wrath and of death In the new Testament the Genealogie of Christ is set foorth in whome we are borne a new and are made the children of God and heires of the kingdome of heauen through Christ. Sir I. Cheeke ¶ Luke ascendeth from the last Father to the first And Mathew descendeth from the first to the last Mathew extendeth not his rehearsall farther then to Abraham which is for the assuraunce of the promise for the Iewes Luke referreth it euen vnto Adam whereby the Gentiles also are assured of the promise because they came of Adam and are restored in the second Adam Mathew counteth by the legall descent and Luke by the naturall Finallie both two speaking of the same persons applie vnto them diuerse names Geneua GENERATION How generation is taken in this place Which followe me in the Generation◠¶ The Generation is 〈…〉 wherein the elect shall beginne to liue a new â—yâ—â— that is to saie when they shall enioie this heauenlie inheritaunce doth in bodie and soule Beza GENTILES How God chose the Gentiles to praise him THis people haue I made for my selfe and they shall shew forth my praise ¶ To shew forth the praise of the Lord is to preach the remission of sinnes and the deliuorance from death and hell and the giuenesse of euerlasting life by the mercie of God for Christs sake A like manner of speaking vse th Dâ—uâ—d in the Psal. 22. 22. where he beeing the figure of Christ saith In the midst of the congregation wil I praise thee c. Thus shuld the Genâ—iles and Heaten praise him which people he chose for himselfe as ye maie see in the text For the Iewes which were signified by Iacob wold not doe it but put their confidence in keeping of the lawe This doth
and strong doubting of altering in no parte but by all meanes studieth euerie daie to make their faith more stronger and stronger by all manner of good workes Bibliander vpon Iude. HELINDIVS What his heresie was HElindius said that Marie was a Uirgin when Christ was borne Yet afterward to haue borne the bretheren of Christ. August Gennad catalog vir illustrâ— HEM How we touch the hem of Christs vesture ANd touched the hem of his vesture ¶ We touch the hem of Christs vesture when we beléeue that he did take our fraile nature vpon him to heale the filthie diseases of our corruptible flesh Sir I. Cheeke HEMEROBAPTISTS What manner of Heretikes they were THe Hemerobaptists were Iewes in all points they affirmed that it was impossible for anie man to attaine vnto euerlastiâ—g life vnlesse he were euerie daie purified and baptised Epiphan perâ—a lib. 1. de heres HENOCH What his taking vp into heauen signifieth THis is not Henoch the first sonne of Caâ— but Henoch the sonne of Iared whose taking vp into heauen doth manifest vnto vs the immortalitie that remaineth after this life and that God would iudge the world who will saue those that be righteous and dampne those that be wicked Lanquet For God tooke him awaie ¶ To shewe that there was a better life prepared and to be a Testimonie of the immortalitie of soules and bodies As to enquire where he became is méere curiositie Geneua HER AND ANAN How they were slaine for not vsing the lawfull benefite of mariage HEr the eldest sonne of Iuda was maried to Thamar of Mesopotamia the daughter of Aran. Now Her was a wicked impe and doubted of Thamar because she was not of the lande of Chanaan therfore the Angell of the Lord slew him the third night after his mariage when he had not yet companied with hir by reason of his mothers subtiltie and so he died in his naughtinesse for she was loath that he should haue anie child by hir When Anan was mariageable Thamar was giuen vnto him and he also of a spite companied not with hir notwithstanding that he liued a full yeare with hir and when he was threatened of his father Iuda then he companied with hir but yet by his mothers commandement he let his séed fall vpon the ground and so he also died in his wickednesse ¶ This Storie is in the booke of the 12. Patriarks HEARE HIM How Christ is to be heard in all things THis is my deare sonne in whom I delight heare him ¶ Sith that we are from aboue by the voice of the heauenlie Father bidden to heare Christ we ought not as Saint Cyprian saith to care what the Fathers haue done before vs but much rather what Christ which was before the Fathers did commaund vs to doe that are we most bound to follow and to doe Sir I. Cheeke HERESIE The definition of Heresie AS touching the definition of Heresie S. Austen saith To expresse by orderly definition what thing maketh and Heretike as I iudge is either impossible or verie hard ¶ The word Heresie is deriued of a Uerbe which signifieth to elect or chuse vnto themselues some certain opinions which are against the holy Scriptures and do stubbornly defend the same And the causes of this their choise for the most part are either because they are ignoraunt of the holy Scriptures or els if they knowe them they despise them and being driuen by some couetousnesse they apply themselues to the inuention of some errours Wherefore Augustine in his booke De vtilitate credendi writeth An Heretike is he which for the loue of gaine or rule either bringeth vp or els followeth new opinions The definition therefore of Heresie is a choice and stubborne defending of opinions which are against the holy Scriptures either by reason of ignoraunce or els contempt of them to the ende the easier to obtaine their owne pleasures and commodities The choise and stubborne defending is in this definition in steed of the forme but the opinions disagréeing with the holy Scriptures serue for the matter Pride and couetousnesse make Heresie And the obtaining of dignities gaine and pleasures are appointed the endes of this so great a mischiefe By this definition it is manifest inough as I thinke who be Heretikes Pet. Mar. vpon Iudic. fol. 58. What things are required for the proofe of Heresie For iust proofe of Heresie thrée things necessarie are required for the proofe of Heresie First that it be an errour Second that it be an errour against the truth of Gods word Thirdly that it be stoutly and willingly maintained Otherwise an errour in Gods truth without wilfull maintenaunce is not an Heresie S. Austen saith Errare possum c. In an errour I maie be but an Heretike I cannot be Iewel How Heresie is to be auoyded and punished A man that is giuen to Heresie after the first and second admonition auoid c. After that the godlie Minister hath by the mightie word of God conuinced any man of heresie if that man will obstinately abide in his erronious opinion doctrine it is lawfull for the godly Magistrate to punish him with the sword this place which doth only pertain to the Minister vnto whom the temporall sword is not deliuered notwithstanding Paule did smite Bariesu with blindnesse Act. 13. 11. And the Lord Deut. 13. 5. did commaund yâ— the false Prophet shall be slaine put to death This law is not yet abolished Sir I. Cheeke ¶ This Commaundement is giuen to the Minister and so particularly to all men to whom the sword is not committed but els the Magistrate whose chiefe office is to maintain Gods glorie in his Church ought to cut of all such rotten infectious members from the bodie Geneua HERETIKE What is to be done with Heretikes MY bretheren saith Iames if anie of you doe straie from the truth so that anie man conuert him he must know that who soeuer doe cause a sinner to turne from the errour of his waie shall saue a soule from death But now a daies you maie find men that will trauaile rather to ouerthrow then to turne heretiks The Lord saith Augustin doth ouerthrow the kingdomes of errour through his seruaunts but he giueth charge that the men forasmuch as they be men should be rather reformed then lost Neither ought we to dispaire of the turning of our brother which is fallen into Heresie For vnlesse that such a one might be conuerted by the grace of the Lord the aduise of Iames hadde bene vtterly to no purpose This Augustine knew well and therefore he emploied himselfe whollie vnto the conuerting of Heretikes and that with great lenitie and mildenesse of spirite according vnto the monition of the Apostle Againe he saith It was our dutie to chuse and to wish the best that we might make our waie to your reformation not in contention wrawling and persecution but by comforting of you gently by aduising you fauourably by
or with anie other notablie spotted with anie kind of vice or euill manners the companie kéeper with such must néeds at the length be infected with the same vices And therefore Cato gaue a precept to young children Tu bonis ambula My childe kéepe companie with them that be good for it is most true that the Apostle saith Corrumpant mores bonos colloquia praua Naughtie filthie talke do oftentimes corrupt good manners To this purpose and ende therefore to teach men this holye wholesome lesson to beware of euill companie to ioine them to good companie was this text commonlie alledged Cum sancto sanctus eris c. Which sentence as it is verie good so it is not true nor agréeing with yâ— mind of the Prophet For his meaning in this place is yâ— God with a man yâ— is holie he wil be holy that is he wil be present with him mainteine his holines And with him that is present sound without wrinkles or wiles God will dwell with him strengthen him in his perfectnesse and with the pure the Lord will be pure and with the froward the Lord wil deale frowardlie not yâ— there is anie frowardnesse or peruertnesse in God but dealeth frowardlie after the manner of speaking of yâ— Scripture when he punisheth the frowardnesse of men Like as God is holie with them that be holie yâ— is he prospereth them in their holinesse Now ye sée yâ— albeit this as a good godly sentence gathered of these words Cum sancto sanctus eris c. With him that is holie vertuous good a man kéeping companie with such shall haue a smacke of his holinesse vertuousnesse And he that shall vse to kéepe companie with the wicked vngodlie shall grow to wickednes vngodlines yet the more true the verie Germaine sence of these words in this to applie them to the practises of God not companie kéeping with man whose propertie is to be mercifull to shew his louing fauour vnto men fréelie without our deseruing and yet this fauour doth follow them that applie themselues to holinesse and vertuousnesse Ric. Turnar HOLIE GHOST How and when the visible signe of the holie Ghost was receiued ANd they receiued the holie Ghost c. ¶ Understand in a manifest and visible signe as the Apostles themselues receiued it in the first daie or as we call it Whitsondaie which thing at yâ— time was necessarie for the furtherance stablishment of the preaching of the Gospell although not néedful to saluation But now that the preaching thereof is sufficientlie confirmed this visible miracle is ended and yet remaineth that stil which was stablished by the miracle yâ— is by the preaching of yâ— Gospell is ministred the holie Ghost although our bodilie eye sée it not by whom faith commeth which receiueth Christ to be our righteousnesse sanctification and redemption 1. Cor. 1. 30. Tindale How the holie Ghost is God proued by the Scriptures Are ye not ware that ye are the Temple of God and how that the spirit of God dwelleth in you If anie man defile yâ— temple of God him shall God destroie for the temple of God is holy which Temple are ye And againe ye are the Temple of the liuing God as saith God I wil dwel among them and be their God and they shall be my people But we are also called in Scripture yâ— temples of the holie Ghost For know ye not saith Paule that your bodies are the temples of the holie Ghost which is in you wherefore it must néeds be graunted that the holie Ghost is God ¶ What man knoweth the things of man saue the spirite of man which is within him Euen so the things of God knoweth no man but the spirit of God By which sentence it is euident yâ— as is the spirit of man to manward so is the spirit of God to God-ward as the spirit and bodie is but one man yet haue seuerall offices euen so the Father Sonne holie Ghost although they be distinct in name and office are yet but one God S. Paule saith If the spirit of him yâ— raised vp Christ froÌ„ death dwel in you euen he yâ— raised vp Christ from death shal quicken your mortall bodies because of his spirit that dwelleth in you And againe speaking of the same holie Ghost he sayth If ther be anie man that hath not the spirit of Christ the same is none of his For as much then as the same holie Ghost is indifferentlie the spirit of the Father and of the â—onne it must néedes be graunted that he is of the selfe same nature and substaunce with them both and so all one God with them This sentence also proueth Christ to be God ¶ Peter sayd to Ananias how is it that Satan hath filled thine hart that thou shouldst lie vnto the holy Ghost And after that he saithâ— Thou hast not lied vnto me but vnto God Wherfore seeing he saith in lieng vnto the holie Ghost he lied vnto God it cannot be denied but that the holie Ghost is God ¶ None maie be euerie where and in all persons at once but God The holie Ghost maie be in all men and euerie where at one time and moment Ergo the holie Ghost is God ¶ None hath power to send forth appoint Christ to yâ— preaching of the Gospell but God but the holie Ghost hath done the same as Christ himselfe affirmeth out of Esaie the Prophet saieng The spirit of the Lord is vpon me for he hath anointed me to preach the Gospel to the poore and hath sent me to heale the broken in heart wherefore the holie Ghost is God ¶ There are thrée saith Iohn that beare record in heauen the Father the Word the holie Ghost and these thrée are one And although some men affirme yâ— this sentence these thrée are one is not found writteÌ„ in yâ— Gréek yet is it altogether vntrue for yâ— Gréeke traÌ„slation hath it But if it were not in yâ— Gréeke what is that for vs séeing the selfe same thing maie be proued by other places of Scripture for Christ sayth I and the father are one And the holie Ghost also is not onelie the spirit of the Father but also of the sonne so is of one nature and substance with them as is before sayde wherefore it maie well bée sayd yâ— he is God and yâ— these thrée are one and beare record of the truth for he sayth If we receiue the witnesse of man yea the witnesse of God is greater The witnesse of them is the witnesse of God Ergo the Father the Sonne and the holie Ghost are God ¶ It is onelie the office of God to elect and choose ministers which are fit to gouerne his Church and therfore the Apostles setting Barnabas Mathias before God sayd thus Thou Lord which knowest the heartes of all men shewe whether of these two thou hast
in remeÌ„bring yâ— benefits of God This inuention although at the first sight it might séeme trim yet it agréeth not with Christs libertie For we must think vpon the benefits of God and our great ingratitude other most gréeuous sinnes not only fortie daies but also continally Further by this meanes they opened a most wide window to liue securely rechlye For if they once had performed fullye these fortie daies they thought that all the whole yeare after they might giue themselues wholy to all kinde of pleasures lusts For they referred the time of repentaunce to these fortie daies And although the elders had a Lent yet as Eusebius saith in his 5. booke and 24. Chapter it was left frée vnto all men For Ireneus after this manner intreated with Victor Bishop of Rome when he would have excommunicated the East Church because in the obseruing of Easter it agréed not with the Church of Rome What sayth he can we not liue at concord although they vse their owne cities as we vse ours for some fast in Lent two dayes some foure dayes some x. daies some fiftéene daies some twentie and other some forty dayes And yet is concord neuerthelesse kept in the Church Pet. Mar. vpon Iudic. fo 279. LEPER What the Leper signifieth THe Leper signifieth properly mans doctrine which spreadeth abrode like a canker And to be short all infection of vngodlynesse therefore must the Leuites giue diligent héede thereto for a little leauen sowreth all the whole lumpe of dowe T. M. ¶ He meaning the Priest shall iudge the plague to be cleane ¶ For it is not that contagious leper that infecteth but a kind of scurffe which maketh not the flesh rawe as the leprosie doth Geneua ¶ Of the leprosie in clothes which was vsed among the Iewes let them iudge This is euident that we in our time suffer ouer many leprosies in clothes T. M. ¶ The leprosie in houses is anye thing thereto perteining whereby the dweller might take anie harme in health of bodie in hurting of his goods or otherwise as if it stoode in an euill ayre T. M. If I send the plague of leprosie in an house c. This declareth that no plague nor punishment commeth to man without Gods prouidence and his sending Geneua How a Leper was knowne A leper had these fiue marks to be knowne by his garment was vpon him and cut in twaine his head vncouered his face mufled his dwelling from the companie of men proclaimed openly to be a leper and vncleane Hemmyng Of the leprosie that Christ healed The leprosie that Christ healed in S. Mathewes Gospell was not like the leprosie that is now but was a kinde thereof which was vncurable Geneua LESSE The meaning of this place following NOtwithstanding he that is lesse in the kingdome of heauen is greater then he ¶ Christ which humbled himselfe to the crosse was of lesse reputation in this world then Iohn Baptist was yet in the kingdome of heauen Christ was greater then hée Tindale The least of them that shall preach the Gospell in the new estate of Christes Church shall haue more knowledge then Iohn and their message shall be more excellent Geneua LETANIES What the Letanies are LEtanies are nothing else but humble praiers and supplications to God to procure his fauoâ—r and turne awaye his wrath and wer receiued long before procession came in place Some be called Minores the lesse some Maiores the greater The lesse were instituted by Mamartus Bishop of Vienna in the yeare of our Lord. 469. as Sigebertus sayth 02. 488. as Polichronicon reporteth The order of them was but a solempne assembly of people vnto prayer at such time as we call the rogation wéeke The cause was for earthquake and tempests and inuasion of wilde beasts which then did greatlye destroye the people The greater Letanie was deuised by Gregorie the Pope Anno. 592. When as the cause béeing lyke as before the superstition beganne to be more for by the reason of a great pestilence following a floud the Bishoppe by Ceremonies thought to appease the wrath of God and therefore made Septiformen Laetanian a seauenfold Letanie One of the clergie an other of the Monks one of men an other of their wiues One of maidens an other of widowes the last of poore and children together These people so distinct in the seauen orders shoulde come from seauen seuerall places and then it was thought they should be heard the sooner but in their Procession fourescore persons were striken with the plague to shewe howe well God was pleased with them Notwithstanding how thinges of a good deuotioâ— instituted in time doe growe to great abuse For what the order and solempnitie of them was we reade in the counsell of Mentz celebrated 813. yeares after Christ. The words of the decrée be these Placint nobis c. Our will is that the greate Letanie bée obserued of all Christians thrée daies And as our holye Fathers haue ordeined it not riding nor hauing precious garments on them but bare footed in Sackcloth an Ashes vnlesse infirmitie doe let Thus farre the Counsell LETTER What the Letter signifieth AVgustine in his third booke and. 5. Chapter De doctrina Christiana writeth that they sticke in the Letter which take the signes for the thinges and that which is figuratiuely spoken in the holy Scriptures they take it so as if it were spoken properlye And so lowe crope they on the ground that when they heare the name of the Sabboth they remember nothing but the seauenth day which was obserued of the Iewes Also when they heare of a Sacrifice they thinke vppon nothing but the sacrifices which were killed And though ther bée some seruitude tollerable yet hée calleth that a miserable seruitude when wée take the signes for the thinges wherein there is a greate offence committed in these dayes in the Sacrament of the Eucharist for howe manye shall a man finde which beholding the outwarde signes of the Sacrament calleth to memorye the death and passion of Christ whereof it is most certeine that they are signes or which thinketh within himselfe that the bodye and bloud of Christ is a spirituall meate for the soule through fayth euen as breade and wine are nourishmentes for the bodye Or which weigheth with himselfe the coniunction of the members of Christ betweene themselues and with the head These thinges are not regarded and they cleaue onelye to the sight of the signes and men thinke it is inough if they haue looked vppon bowed the knée and worshipped This to imbrace the Letter and not to giue eare vnto the sayde Augustine who in the place wée haue now cited and a little afterwarde most appertlye affirmeth that to eate the bodye of Christ and to drinke his bloud are figuratiue kinde of speaches So are the Iewes accused because they cleauing onely to the Letter and circumcision were transgrassers of the lawe Pet. Mar. vpon the Rom. fol. 49.
teach thée wit learne thée to tame thy body subdue it cast a low foundation that in time thou maist the better resist the assaults of the Diuell the world and the flesh This doth Frith teach of Repentance let the world take it as they will but Christs Shéepe doe heare his voice I. Frith fol. 74. REPROBATION A definition of this word Reprobation REprobation is the most wise purpose of God whereby hée hath before all eternitie constantly decréed without any iniustice not to haue mercie of those whom he hath not loued but hath ouerhipped that by their iust condemnation he might declare his wrath towards sinners and also his glory Pet. Mar. vpon the Rom. fol. 293. How the iust cause of reprobation is hid vnto vs. We say not that Gods ordinaunce is the cause of reprobation but we affirme that the iust causes of reprobation are hid in the eternall counsell of God known to his godly wisdome alone but the causes of sin of death damnation are euident manifestly declared to vs in the scriptures to wit mans frâ—e-wil consenting to the deceiueable perswasion of the diuell wilful â—inne and voluntary rebellion by which entred death into this world the contempt of graces and Gods mercies offered with the heaping vp of sinne vpon sinne till damnation iustly came The causes I say of sinne death and damnation are plainly noted vnto vs in Gods holy Scriptures But why it pleased God to shewe mercie to some and denie the same to others because the iudgments of God are a deuouring depth we enter not in reasoning with him but with all humilitie render thanks to his Maiestie for the grace and mercie which we doubt not but of his frée grace we haue receiued in Christ Iesu our onely head Knox. RESERVING OF BREAD ¶ Looke Bread REST. How rest is heere vnderstood IF they shall enter into my rest ¶ God by his rest after the creation of his workes signified the spirituall rest of the faithfull yet he sware to giue rest in Canaan which was but a figure of the heauenlye rest and dured but for a time Geneua How rest is taken heere for the lande of Canaan They shall not enter into my rest ¶ That is into the lande of Canaan where he promised them rest Geneua How rest is sometime taken for doctrine This is the rest giue rest to him that is weary ¶ This is the doctrine wherevpon ye ought to staye and rest Shewe to them that are wearie and haue neede of rest what is the true rest Geneua RESVRRECTION How that we all doe rise by Christ. I Am the resurrection and the life ¶ That is I am the Author of resurrection and life For those that beleeue in me will I raise vp at the last day vnto life euerlasting those that are dead shall lyue by me because they beléeued in me Tindale ¶ Christ restoreth vs from death to giue vs euerlasting life Geneua The meaning of this place following Since they are the children of the resurrection ¶ That is men pertakers of the resurrection For as we say truly yâ— they shall lyue indéede which shall enioye euerlasting blisse so doe they rise indéede that rise to lyfe though this word resurâ—â—ction be taken generally it betokeneth also to the wicked which shal rise to condemnation which is not properly life but death Beza ¶ For although the wicked rise againe yet that life is but death and an eternall destruction Geneua Infallible tokens of Christs resurrection By many infallible tokens c. He calleth these infallible tokens which were otherwise termed necessary now in that Christ spake and walked and eate and was felte of manye these are sure signes and tokens that he truely rose againe Beza What the first resurrection is This is the first Resurrection ¶ Which is to receiue Iesus Christ in true faith and to rise from sinne in newnesse of lyfe Geneua Of two resurrections Ther be two sorts of resurrections expressed in Gods word of which it is written Likewise as Christ was raised vp from death by the glory of the father euen so we also should walke in a new life This new life is the resurrection from sin Christs raising is the other resurrection that is of the bodye which began in Christ the first fruits of the dead for Paule saith He that raised vp Christ from death shall quicken our mortall bodyes and in another place It shall rise a spirituall bodye Roger Hutchynson REVVARD How reward is deserued HE shall not loose his reward ¶ That is whatsoeuer thou workest at the commaundement of God thou shalt haue the same rewarde therefore that appertaineth to a faithfull worker which is life euerlasting not that it is due to thy work but to thy faith out of the which thy worke proceedeth for wée receiue that promise by faith and not by workes Tindale Shall reward thée openly ¶ We ought not to thinke because that Christ maketh héere mention of a reward that we do merit or deserue any thing but rather we ought to acknowledge that God of his méere mercie rewardeth in vs his owne giftes for what hath he that giueth almes that he hath not receiued He then that giueth any manner thing to a poore man giueth not of his owne but of those goods that he hath receiued of God Sir I. Cheek Or els ye shall haue no reward of your father which is in Heauen ¶ This word Reward is alwaies taken in the Scriptures for a frée recompence and therefore the schoolemen doe fondly set it to be aunswerable to a deseruing which they call merite Concerning this word Merces Reward there hath bene much strife The occasion of the Contention hath bene this Forasmuch as that thing which euery man shal receiue of God according to the measure of his good workes and godlinesse of this lyfe Christ doth call it Merces multa copiosa Therefore some haue gone about to proue that we by our good works otherwise called merites doe deserue Heauen and then if that be true as Saint Paule saith Christ died but in vaine For and if the benefite of iustification come by workes then no gramercie for the grace of God for the merites of Christ. To solute therefore this cauillation learned men doe grâ—unt that the quyethesse of conscience good name and good fame in this lyfe and lyfe euerlasting after this lyfe is called Merces not for because that our merites or good déeds in this life be able to deserue the ioyes of heauen For as Paule saith Non sunt condigne passionis c. Nor againe it is not called Merces because that the merits and good workes that we doe are but Gods giftes Qui operatur in nobis velle perficere but our receipt is called Merces reward albeit most meruailously surmouÌ„teth all our deseruings be they neuer so great To this ende and purpose to prouoke vs
that his body was slaine and his bloud shed for thy sins beléeuest it so art thou saued iustified therby if not so helpeth it thée not though thou herest a thousand Masses in a day or though thou dost nothing els al thy life long then eat his body drink his bloud no more then it shuld help thée in a dead thirst to behold a bush at a Tauerne dore if thou knewest not therby the ther wer wine wtin to be solde Tin This word sacrament did not signifie the same with the olde Writers as it doth now in the Church for they call a sacrament the oth or religious bond which was of the strength of an oth So they called yâ— souldiers oth wherby they sware when they shuld go a warfare for the Common wealth that they would serue faithfully The souldiers sacrament as we may perceiue by Seruius and Vigetius in their bookes of warre matters Augustine defineth a sacrament in this sort The visible sacrifice saith he is the sacrament of the inuisible sacrifice that is to say the holy signe And againe A sacrament saith he is a visible forme of an inuisible grace c. Musc. fol. 272. S. Austen describeth a sacrament thus The word of God comming to the Element maketh the sacrament And againe in another place he saith A sacrament is a thing wherin the power of God vnder the forme of visible things doth worke secret saluation And the Master of the sentences doeth describe a sacrament none otherwise A Sacrament saith he is an inuisible grace and hath a visible forme and by this inuisible grace saith he I meane remission of sinnes In the b. of Mar. fo 1352. What the Sacrament doth signifie The signification and substaunce of the Sacrament is to shewe how we are fed with the body of Christ that is that like as materiall bread feedeth the body so the body of Christ nailed vpon the Crosse embraced and eaten by faith féedeth the soule The like representation is also made in the Sacrament of Baptime that as our bodies is washed cleane with water so is our soules cleane with Christs bloud How the sacrament is called the body of Christ. It is called the body of Christ that is to say it signifieth the body of Christ. Glosa de consecra dist 2. Hoc est The right consecrating of the sacrament The same Christ that did adorne and beautifie the Table is now present and he doth consecrate the same also For it is not men that doth make these things that be set before vs of the consecration of yâ— Lords table to be yâ— body bloud of Christ but the same Christ which was crucified for vs. The words are pronounced by the mouth of the Priest but the things are consecrated by the power grace of God This is saith he my body by this word are the things yâ— are set before vs consecrated And euen as yâ— voice which saith grow be multiplied replenish yâ— earth was but once spoken but yet doth at all times by the work of nature féele effect to generation so that voice also was but once spoken yet it giueth sure staye to the sacrifice throughout al yâ— tables of the Church euen to this daye from henceforth til his comming ¶ Chrisostome doth héere compare yâ— words yâ— Christ spake at yâ— insitution of his supper to the words yâ— God spake when he appointed man to be multiplied by generation affirmeth yâ— the same power yâ— worketh stil in the one doth stil work in the other also Not to charm out the substance of breadâ— to charme in yâ— substance of Christ vnder the accideÌ„ts of bread as you do teach meaning Watson But yâ— as by naturall order yâ— generation of mankind is continued according to the first voice so the inuisible graces yâ— wer promised by the death bloudshedding of our Sauiour Christ are by yâ— sacramentall vse of these creatures according to his commaundement continually preached to our senses and by â—aith receiued into our soules Crowley How the sacrament is a memoriall or signe of Christs death If Iesus haue not dyed whose memoriall and signe is this Sacrifice Thou seest what diligence he gaue that we shuld continually keepe in memory that he dyed for vs c. ¶ Héere Chrisostome calleth the Sacrament a memoriall or signe of Christ and that it was instituted to kéepe his death in perpetuall remembraunce And where he calleth it a Sacrifice he meaneth it to be a remembraunce of that holy sacrifice that Christ made vpon the Câ—osse once for all for he can be sacrificed no more seeing he is immortall I. Frith How the sacrament is receiued with our mouth Rabanus Maurus saith The sacrament is receiued with the mouth of our body but the body of Christ is receiued into the inner man and that with the spirituall mouth of our soule How the sacrament is more then bare bread or wine Our Bread and Cup be not of the common sort as in stéede of Christ bound togethers in eares of corne and twigs as they that is the Maniches do foolishly imagine but by vndoubted consecration it is made vnto vs mystical or sacramental bread it doth not growe such wherefore that foode that is not so made although it be bread and wine it is a nourishment of refection but not a sacrament of religion otherwise then that we blesse and giue thankes to God in all his gifts not onely spirituall but corporall also How the sacrament is made of two natures Ireneus saith that the Sacrament is made of two natures of an heauenly nature of a terrenall earthly nature now take away the substaunce of bread what earthly nature or substaunce remaineth in this holy Sacrament How sacraments are no cause of grace In Sacraments the onely promise of God by Christ both by word and signe are exhibited vnto vs which promises if we apprehende by faith then is the grace increased in vs and the gifte of God by faith receiued is by the Sacrament â—ealed in vs. What ought to be considered in sacraments S. Augustine saith in Sacraments we must consider not they be indéede but what they signifie All misteries or sacraments must be considered with inward eyes that is to say spiritually How the sacraments are holie whether the minister or receiuer be good or bad S. Augustin in this place against the Donatists shooteth not at this But whether Christs verye naturall bodie be receiued with our mouths but whether the Sacraments in generall bee receiued both of good and bad And he declareth that it is all one water whether Symon Peter or Symon Magus be christened in it all one Table of the Lord and one Cup whether Peter sup thereat or Iudas all one Oyle whether Dauid or Saule were annoynted therewith Wherefore he concludeth thus Memento ergo sacramentis Dei c. Remember
that he reconciled vnto Christ to testifie our duties vnto God and to shewe our selues thankâ—ull vnto him and therefore they be called Sacrifiâ—es of laudo praise and thankes giuing The first kinde of sacrifice Christ offered to God for vs. The seconde kinde wée our selues offer to God by Christ. And by the first kinde of sacrifice Christ offered also vs vnto his Father and by the seconds we offer our selues and all that we haue vnto him and the Father And this sacrifice generally is our whole obedience vnto God in kéeping his lawes and commaundements of which manner of sacrifice speaketh the Prophet Dauid saieng A sacrifice to God is a contrite heart And S. Peter saith of all Christian people that they be an holy Priesthood to offer spirituall sacrificesâ— acceptable to God by Iesus Christ. And Saint Paule saith that alwayes we offer vnto God a sacrifice of laude and praise by Iesus Christ. Cranmer How the Priests cannot offer vp Christ in sacrifice No man saith S. Paule can offer vp a greater sacrifice then himselfe The Priests therefore cannot offer vp Christ in sacrifice because Christ being offered vp must néedes be the greatest sacrifice and so can he not be when a Priest sacrificeth him selfe for if the Priest sacrificed himselfe he should be yâ— greatest sacrifice yâ— he could offer for no man can offer a greater sacrifice theÌ„ himself yea god requireth none other sacrifice but our selues as writeth S. Paul Giue your selues a liuing sacrifice to God And the Psalmist The sacrifice that God accepteth is a penitent spirit a contrite and an humble heart Whereby it is manifest that the Congeegation redeemed by the sacrifice offered on the Crosse doth not nor cannot offer by the sacrifice of Christs body for as S. Paule writeth he cannot be offred vp but be dyeth Wherefore he offered vp himselfe once for all because hee could not dye but once c. Crowley How it is to offer our bodies a quicke sacrifice Make your bodyes a quicke sacrifice ¶ The sacrifices of the new Testament are spirituall This is a sacrifice most acceptable vnto God if we mortifie our mortall bodyes that is to say if we kill and â—lay our fleshly concupiscencâ—s carnal lusts and so bring our flesh through the helpe of the spirit vnder the obedience of Gods holy lawe Sir I. Cheeke ¶ The Iewes in Moses law were commaunded to offer vp the carkases of beasts but Christians should exhibite their own liuely bodyes for a sacrifice to God in mortifieng their carnall lusts and seaming themselues by faith to godlinesse and charitie The Bible note ¶ In stéede of dead beasts liuely sacrifice In steede of the bloud of beasts which was but a shadowe and pleased not God of it selfe the acceptable sacrifice of the spiritual man framed by faith to godlinesse and charitie Geneua What manner of sacrifice we offer to God By him therefore offer we the sacrifice of land ¶ We béeing a liuely priesthood doe offer 3â— manner of sacrifices The first is the sacrifice of praise and thanks giuing which S. Paul doth héere call the fruite of our lips The seconde is mercie towarde our neighbour as the Prophet Ose saith I will haue mercy and not sacrifice Read the. 25. Chap. of Mathew The third is when we offer our bodies a liuely and an acceptable sacrifice to God mortifieng our carnall and fleshly concupiscences Rom. 12. 1. Sir I. Cheeke Of the sacrifice of the table and of the sacrifice of the crosse S. Cipriane opening the difference of these two sacrifices saith thus Our Lord at the table wheras he sate at his last supper with his disciples with his owne hands gaue not his own very body and very bloud realy and indeed but bread and wine but vpon the Crosse he gaue his owne body with the souldiers hands to be wounded What the sacrifice of righteousnesse is Then shalt thou be pleased with the sacrifice of righteousnesse c. ¶ The sacrifice of righteousnesse is the mortifieng of the flesh and meekning of the hearts the praising of God and knowledging our selues sinners T. M. Offer the sacrifice of righteousnesse ¶ That is serue God purely and not with outward ceremonies The difference betweene a sacrifice a sacrament If a man say of the sacrament of Christs body and bloud that it is a sacrifice as well for the dead as for the quicke and therfore the very déede it selfe iustifieth and putteth away sinne I answere that a sacrifice is the slaieng of the body of a beast or a man wherfore if it be a sacrifice then is Christs body ther slain and his bloud there shed but that is not so And therefore it is properly no sacrifice but a sacrament and a memoriall of that euerlasting sacrifice once for all which he offered vpon yâ— crosse now a. 15. hundred yeres agoe and preacheth only to them that are alyue c. Tindale What sacrifices do signifie Sacrifices doe signifie the offering of Christs body on the Crosse. D. Hâ—ynes Of the Leuiticall sacrifices When any of you will bring a sacrifice vnto the Lord. ¶ That the Leuiticall sacrifices were preachings of the passion and death of Christ and of his Gospell which should afterward be published throughout all the world men hath not dremed it but the Holy ghost hath taught it by many testimonies as wel of the olde Testament as of the new As Psa. 39. Esay 41. Ioh. 1. 1. Pet. 1. Heb. 10. c. Of sacrifices made by fire Euen a sacrifice made by fire ¶ In the whole Burnt-offering all was consumed but in the Offering made by fire onely the inwards were burnt The Bible note What the sacrifice of thankes is The Sacrifice of thankes is our obedience in walking in those good workes that God hath prepared for vs to walke in Crowley He shall bring vnto his thanke offerings vnleauened bread ¶ The Hebrue word signifieth to praise and giue thanks this sacrifice they vsed when any man knowledged himselfe to bée a sinner and confessed his sinnes vnto the Lord willingly to reconcile himselfe vnto him The Bible note ¶ Peace offerings containe a confession and thankes giuing for a benefite receiued and also a vowe and a free offering to receiue a benefit Geneua The sacrifice of the olde law what it ment Although in the olde Testament there were certaine sacrifices called sacrifices for sinne yet they were no such sacrifices that could take away our sinnes in the sight of God but they were ceremonies ordeined to this intent that they should be as it were shadowes and figures to signifie before hande the excellent sacrifice of Christ that was to come which shoulde bée the very true and perfect Sacrifice for the sinnes of the whole world Cranmer SACRILEDGE What Sacriledge is SAcriledge is rashly to touch or to vsurpe vnto himselfe holy things which are dedicated vnto God
the sorrowful affliction of his poore flocke being so long vnder persecution the space of 300. yeares and so to asswage their griefes and torments which is meant by binding vp of Satan worker of all these mischiefes Understanding thereby that for so much as the Diuell Prince of this worlde hadde now by the death of Christ the sonne of God lost all his power and interest against the soule of man shuld turne his furious rage and mallice which he had to Christ against the people of Christ. Which is ment by the héele of the seede Gen. 3. 15. in tormenting their outward bodies Which yet should not be for euer but for a determinate time when as it should please the Lord to bridle the malice and snaffle the power of the olde Serpent and giue rest vnto his Church for the terme of a thousand yeares Which time béeing expired the said Serpent should be suffered loose againe for a certaine or a small time In the bo of Mart. fol. 493. SATISFACTION What is vnderstood by this word satisfaction AS pertaining to satisfaction this wise vnderstande that he that loueth God hath a commaundement as S. Iohn saith in the. 4. chapter of his first Epistle ver 21. to loue his neighbour also Whom if thou haue offended thou must make him amends or satisfaction or at the least way if thou be not able aske him forgiuenesse and if he will haue mercie of God he is bounde to forgiue thée If he will not yet God forgiueth thée if thou thus submit thy selfe But to God ward Christ is a perpetuall an â—uerlasting satisfaction for euermore As oft as thou fallest through frailtie repent and come againe and thou art safe and welcome as thou maist sée by the similitude of the riotous son Lu. 15. If thou be lepen out of sanctuary come in again If thou be fallen from the way of truth come thereto againe and thou art safe If thou be gone astray come into field againe the shepheard Christ shall saue thée yea and the Angells of heauen shall reiâ—yce at thy comming so farre it is that any man shall beate thée or chide thée If any Pharesie enuie thée grudge at thee or rayle vpon thée thy father shall make answere for thee as thou séest in the fore-rehearsed likenesse or Parable Whosoeuer therefore is gone out of the way by whatsoeuer chaunce it be let him come to his Baptime againe and vnto the profession thereof and he shall be safe For though that the washing of Baptime be past yet the power thereof that is to say the word of God which Baptime preacheth lasteth for euer and saueth 〈…〉 As Paule is past and gone â—enerthelesse the Lord the Paul preached lasteth euer and saueth euer as many as come theretoo with a repenting heart and stedfast faith Héereby seest thou that when they make penaunce of repentaunce and call it a Sacrament and deuide it into contrition confession and satisfaction they speake of their owne heads and lye falsely Tindale fol. 149. How hurtfull the doctrine of satisfaction is The Schoolemen doe call satisfaction the worke of peâ—ance enioined by the Priest after the Auricular confession And héere they make much adoe that the satisfaction be neither lesse nor lighter then counteruaileth the waight of the sinne This doctrine of satisfaction doth excéedingly darken the clearenesse of the grace of Christ it doth make mens consciences either falsely assured when they suppose that they haue satisfied either it doth piteously torment them when they cannot tell by what time they haue satisfied in the sight of God for one sinne much lesse for all their sinnes Beside that it hath not opened one gap but all dores windowes and arches c. to the Popes markâ—t to gape vpon pardons and for the traffike of Priests Masses to deliuer soules out of Purgatorie wherefore all godly doe worthely abhorre it The doctrine of the Gospell doth denounce vnto vs pardon of our sinnes by the bloud of Christ by the shedding whereof there is satisfaction made not onely for ours but for the sinnes of all the world And wheresoeuer this grace doth take place that satisfaction hath nothing to doe we could beare with them if they said that like as the faith in Christ is reputed for righteousnesse to the beléeuers according to the example of Abraham so repentaunce is of mercie and frankly imputed for satisfaction As we maye perceiue it was in the prodâ—gall sonne whose returne and repentaunce his father of his right fatherly clemencie did accept for a most sufficient satisfaction and sought nothing further of him This meaning of satisfaction doth derogate nothing from the grace of God but doth excéedingly aduaunce it It maketh nothing for the gaine and iuglings of the Popes markets but it maketh much to the quieting of our consciences Wherefore we will sticke vnto it and we wil leane the trumpery wares of counterfaite satisfactions to the Pope and his Priests and Friers Musculus fol. 219. Of two manner of satisfactions There are two manner of satisfactions the one is to God the other to my neighbour To God cannot all the world make satisfaction for one sinne insomuch as if euery grasse of the ground were a man as holy as euer was Paule or Peter and shuld pray vnto God all their life long for one crime yet could they not make satisfaction for it but it is onely the bloude of Christ that hath made full satisfaction vnto God for all such crimes Heb. 7. or els were there none other remedie but wee should all perish There is another satisfaction which is to my neighbour whom I haue offended whom I am bound to pacifie as we can agrée and as the Lawe of the Realme determineth betweene vs as if I had defamed him then am I bounde to pacifie him and to restore him to his good name againe If I haue murthered any man then by the lawes of the Realme I must dye for it to pacifie my neighbour and the Common-wealth but yet I am sure that Rastal is not so childish as to thinke that this eiuill satisfaction is the very satisfaction which pacifieth Gods wrath for breaking his lawe for if thou murther a man and should dye an hundred times for it yet except thou haue satisfaction in Christs bloud and so I speake that no temporall paine was instituted of God for the intent that wée should satisfie Gods wrath thereby c. Frith fol. 74. SATVRNINVS Of his opinions THis man was of Antioch he taught in all points as Menander did before him He affirmed that Christ had no true body but a phantasticall body and that there was no resurrection Adding moreouer that marriage and procreation was of the Diuell Ireneus lib. 1. cap. 22. Eus. li. 4. cap. 6. SAVIOVRS How that there is no moe Sauiours then one AN aunswere to those that asketh whether Paule goe about to make manie Sauiours doe this and then thou shalt saue thy selfe and other ¶
gathering of waters by the name of Sea according to this saieng and the gathering togethers of waters he called Seas Ge. 1. 10. And the vessell wherein the Priests washed theÌ„selues wheÌ„ they went about the holy ministrations was called the braseÌ„ sea 3. Re. 7. 23. In this place the word sea is taken for a coÌ„pany of much people whom the spirit of God enlighteneth therfore they be cléere as glasse like vnto Christall that is to saye they be deliuered from darknesse and rustinesse and soule spottes by Christ Iesus reigning in the Church c. In the. 7. chapter the word sea of some is taken for rich merchant men which traficke vpon the Seas And in the. 16. chapter verse 3. the restlesse Sea séemeth to betoken the chiefe estates of the world or the confusion or chaungeablenesse of the world or els those people that dwell farre of in out Iles. Marl. to 73. ¶ The world is compared to a Sea because of the chaunge and vnstablenesse Geneua And I saw as it were a glassie sea mingled with fire ¶ The Sea of glasse mixed with fire signifieth the wickednesse of the world and all wicked enimies and aduersaries of the truth and doctrine of the Gospell Sir I. Cheeke ¶ The glassie Sea signifieth this brittle and inconstant world mixt with fire that is troubles and afflictions but the Saints of God ouercommeth them all and sing diuine songs to God by whose power they get the victory Geneua What Iob meaneth by these two words Sea and Whale Am I a Sea or a Whale fish that thou kéepest me so in prison ¶ Am I a Sea or a Whale saith Iob that thou shouldest set as it were such barres against me and that I should be faine to haue so great lets to stop me Iob protesteth héere before God that there was no néede why he should be stopped with so great violence And why so I am not lyke a Sea saith he which hath néede of rampires and lets If a Sea haue broken ouer his bankes a thousand or two thousand men must be sent against it there must be bringing of timber of earth and of stones to make vp so great a breach Also a Whale will not suffer himselfe to be caught without great adoe but great force must be vsed to holde so strong and mightie a beast But Iob saith I am no Sea nor Whale how is it then that GOD procéedeth with so great violence against me Héereby he meaneth that the miserie which he endureth is ouer great and that God hath no néed to punish him so And héerein he sheweth that he had no such stay in himselfe as he ought to haue had Cal. vpon Iob. fol. 99. SEBELLIVS Of his hereticall opinions THis man denied Christ to be the sonne of God and sayde that he was not the first begotten before all creatures Hée denied also the vnderstanding of the holy ghost He leaned much to the opinion of Noetus as touching the thrée persons And denied that there was a Trinitie Epiph. heraes 62. August li. de heraes SECOND Of the second time of punishing that Nahum speaketh of WHat doe ye think against the Lord He will make an end neither shal tribulation rise vp the second time ¶ Which words some of the Hebrues as Hierome telleth interpret of the Assirians who when they had the first time gotten the victory against the kingdome of yâ— ten tribes thought in like manner to preuaile against the kingdome of Iuda but yâ— it should so come to passe the Prophet denieth saith That after the first tribulation the second should not follow This exposition may indéed be borne withall But there is an other which is more plaine namely to say that these things are spokeÌ„ against Sennacherib which besieged Hierusalem vnto whom God threatened a full and through ouerthrow I will saith he so blot thee out that I shal not néed to rise vp the second time against thee one plague shal be sufficient thou shalt be so vehemently afflicted with it Pet. Mar. vpon the Rom. ¶ Hee sheweth that the enterprises of the Assirians against Iuda and the Church were against God and therfore he wold so destroy them at once that he should not néede to returne the second time Geneua What is meant by the second death He that ouercommeth shall not be hurt of the second death ¶ He that so constantly perseuereth in the truth of God yâ— neither flattering perswasioÌ„ worldly promotion nor cruel tormeÌ„t can plucke his minde from it shall neuer take harme of the second death For the death of them which truly beleeueth is precious in the sight of the Lord their God neither shall sinne be imputed to him that hath fayth nor yet dampnation to them that are in Christ. Bale ¶ The first death is the naturall death of the bodye the second death is the eternall death from the which are all free that beléeue in Iesus Christ. Iohn 5. 24. Geneua SECRETNESSE How secrets ought not to be disclosed ALexander the conquerour reading a letter that came from his mother conteining matter of weight tooke Exhestion his friend to him to read the same with him And after he had read it pulled out his signet and set it to Exhestions mouth giuing to vnderstand thereby that he which knoweth a seceret ought to keepe his mouth close The Romane Fuluius opened a greate secret that Augustus had told him vnto his wife who béeing rebuked of the Emperour sell in dispaire And first rebuked his wife who made him this aunswere You blame me quoth she without a cause for sithens ye haue liued with me so long ye ought perdie to haue knowne my lightnesse long or this time and knowing of it ye should not haue credited me therwith therefore the fault how great so euer it be is your own but yet will I take the punishment vpon me first therewithall slew her selfe incontinent her husband did the like after When one asked Metellus a Romane Captaine what hée would doe touching such an enterprise in warre he aunswered him on this wise If I knew that this shirt which I haue vppon my backe were wiâ—ting what I will doe I would burne it incontinent When one asked Aristotle what thing he thought hardest he aunswered Secrets SECT What is meant by this word Sect. WHich was the sect of the Saduces ¶ The word which is vsed héere is heresie which signifieth a choise and so is taken for a right forme of learning or faction or studye and course of lyfe which the Latines call a Sect. At the first this word was indifferently vsed but at length it came to be taken onely in euil part wher vpon came the name of heretik which is takeÌ„ for one that goeth astray from sound wholsome doctrine after such sort yâ— hée setteth light by the iudgement of God and his Church and continueth in his opinion and breaketh the peace of the Church Beza
kicke against the manifest and knowen truth and so to dye without repentaunce with a dispaire of the mercie of God in Iesus Christ is to sinne against the Holy ghost Sir I. Cheeke But whosoeuer c. ¶ That is he that striueth against the truth which he knoweth and against his owne conscience cannot retourne to repentaunce for he sinneth against the Holye ghost Geneua He resisteth the Holy ghost which openly repugneth against the veritie of God and by despite enforceth himselfe as much as he can to ouerthrow it Now a man may sinne willyngly yet be not in wil to warre against God or to blaspheme his holy word Caluine It is named the sinne of the Holy ghost not against the godhead of the Holy ghost for the same God is also father sonne nor against the person of the Holy ghost for it is no greater then the person of the Father and of the Sonne but it is to sinne against the graces of the spirite within vs and so to sinne against them that we contemne and despise them treade them vnder féete accompt them prophaneâ— and maliciously cary them away to all wantonnesse This then is sinne against the Holy ghost In a continuall Apostacie and general falling from God to sinne against thine owne conscience so that thou despise the graces of God which he had giuen thée to the setting foorth of his praise and turne them to the contempt of his maiestie and glorie By the example of Satan and the Angels that fell from heauen by Caâ— that flew his brother by the Scribes Pharesies against Christ and Iulianus the Emperour and that is written before it appeareth that the sinne of the Holy ghost is a generall Apostacie from God with wilfull malitious vnrepentaunt heart to persecute the truth vnto the ende As manie as doe feare at the remembrance of this sinne they are as farre from it as the East is from the West for this sinne is a mocking and scoffing of the Sonne of God it is not a wéeping and mourning Deering When couetousnesse findeth aduauntage in seruing falshood it riseth vp in an obstinate mallice against the truth and séekeâ—h all meanes to resist it this is sinne against the Holy ghost As by example Balaam the false prophet though he wi 〈…〉 that God loued Israel and had blessed them promised them great things and that he would fulfill his promise yet for couetousnesse and desire of honour fell into such mallice against the truth of God that he sought how to resist and to cursse the people Christ saith It shall neuer be forgiuen héere nor in yâ— world to come that is that as the sinne shall be punished with euerlasting damnation in the life to come euen so shal it not escape vengeaunce heere as thou séest in Iudas Pharao and in Balaam and in all other Tyrants which against their consciences resisted the open truth of God The cause why it shall not be forgiuen is for that the offender cannot repent but is vtterly shut out from repentaunce hath his heart hardened for if he were able to repent he shuld be pardoned because that by repentaunce and faith all things are washed away Wherefore the Holy ghost will rebuke the world of sinne Of sinne because they beléeue not in me ¶ Unbeléefe is that sinne that condemneth the world by the world vnderstand the wicked reproued and vnfaithfull and not all the creatures that be in the world and faith is the righteousnes of beléeuers This thing because the world and naturall reson will not know but will be iustified saued by their owne works is euen it wherof the Holy ghost shall rebuke the world and shew that it shall be iustly condemned Tindale Of sinne c. His enimies which contemned him and put him to death shall be conuict by their owne conscience for that they did not beleeue in him Act. 2. 27. And shall knowe that without Iesus Christ there is nothing but sinne Geneua How sinne is taken in this place following And by sinne condemned sinne in the flesh ¶ Sinne is héere taken for a sinne offering after the vse of the Hebrue tongue Tindale God through the sacrifice of sin which Christ his onely sonne offered vpon the Crosse in his flesh and abolished sinne which raigned in our mortal bodies The Bible note Of sinne vnto death how it is declared There is a sinne vnto death and for it I say not that thou shouldest pray ¶ Whatsoeuer sinne we sée in the world let vs pray and not dispaire for God is the God of mercie But for the sinne to death which is resisting grace fighting against mercie open blaspheming of the Holy ghost affirming yâ— Christs miracleâ— are done in Belzabub and his doctrine to be of the diuell I thinke no Christen man if he perceiue it can otherwise pray then as Paule prayed for Alexander the Coppersmith the 2. to Timothy the last that God would rewarde him according to his workes They that goe backe againe after they knowe the truth and giue themselues willingly to sinne for to follow it and persecute the doctrine of truth by profession to maintain falshood for their glory and vauntage are remediles as ye may sée Heb. 6. and 10. Balaam so sinned the false Prophets in the olde Testament so sinned the Pharesies so sinned Alexander so sinned and now many so sinne following their pride couetousnesse Tindale ¶ What this sinne vnto death is our Sauiour Christ doeth sufficiently declare saieng If ye will not beléeue ye shall dye in your owne sinnes So that this sinne vnto death is nothing els but a wilfull obstinate infidelitie this sinne no man that is borne of God doth commit though of frailenesse we be subiect to sinne as long as we liue Sir I. Cheeke If we sinne willingly after we haue receiued yâ— knowledge of the truth ¶ This is the sinne whereof is spoken Mat. 12. 31. that is the sinne of blasphemie against the Holy ghost which sinne Iohn calleth the sinne vnto death 1. Iohn 5. 16. ¶ They sinne willingly which of set purpose and mallice doth withhold the truth in vnrighteousnesse and lying which know that in all the world ther is no other Sacrifice for sinne but that onely Omnisufficient sacrifice of Christs death and yet they will not commit themselues vnto it but rather despise it and abide still obstinately in their wickednesse and sinnes vnto such remaineth a most horrible and dreadfull iudgement Sir I. Cheeke For it is not possible that they which were once lightened haue tasted ¶ This text denieth not impossibilitie of mercie in God but the impossibilitie of repentaunce in such men as malâ—tiously forsake the truth blaspheme Christ take part against the Holy ghost For the truth is that with the Lord ther is mercie plenteous redemption Psa. 130. 7. So that whosoeuer calleth vpon his name shal be saued Ioel.
2. 31. Ro. 10. 13. Now they that forsake the truth blaspheming Christ taking part against the Holy ghost cannot repent For if sinners would conuert call vpon God they should be sure of remission Tindale Christ himselfe said vnto the Pharesies Euery blasphemiâ— shall be forgiuen but the blasphemie against the Holy ghost which Iohn calleth a sinne vnto death shall neuer be forgiuen but is guiltie vnto euerlasting damnation What sinne or blasphemie is this Uerely that declareth S. Marke saieng They said he had an vncleane spirite that was the sinne vnto death euerlasting that was the sinne that should neuer be foruen He proueth so euidently vnto them that his miracles wer done by the spirit of God that they could not denie it and yet of an hard and obstinate hart euen knowing the contrary they said that he had a Diuell within him These Pharesies dyed not forthwith but lyued peraduenture many yeares after Notwithstanding if all the Apostles had praied for these Pharesies while they were yet liuing for all that their sinne shoulde not haue bene forgiuen them And truth is that after they dyed in impatiencie and desperation which was the fruit of their sin but not the sinne it selfe Now see ye the meaning of this text and what the sinne vnto death or against the Holy ghost is If any man perceiue his brother to sinne a sinne not vnto death that is not against the Holy ghost let him aske he shall giue him life that is let him pray vnto God for his brother and his sinne shall be forgiuen him But if he see his brother sinne a sinne vnto death that is against the Holy ghost let him neuer pray for him for it booteth not and so is not the text vnderstood of prayer after this lyfe as Master Moore imagineth but euen of prayer for our brother which is lyuing with vs. I. Frith How our sinne is made Christs sinne Longe a salute mea ¶ Séeing that this is most true that S. Paule saith of Christ that he neuer did sinne neither was there any guile or deceipt found in his mouth how then can these words be verified in the person of Christ Longe á salute mea verba delictorum meorum The words of my sinnes or my sinfull words are â—arre from my health Uerely they cannot bée applyed to Christ for his owne person Neuerthelesse after the minde of S. Austen these words are therefore spoken by Christ the head because they be only verefied in Christs members So that the Prophet maketh Christ in this place to speake in his owne person that thing which is verefied of vs that be sinners for whose sake he suffered his death passion that in this place is so lyuely touched Yea this is S. Austens saiengs these be his words Christ did wel say My sinful words are far from my health not for any of his owne sinne Sed nostra delicta sua delicta fecit vt suam iustitiam nostram iustitiam facerit But hée hath made our sinnes to be his sinnes that he might make his righteousnesse to be our righteousnesse That is he is contented to be reputed and deemed as a sinner because that in his vniust suffering he might iustly saue sinners that beleeue in him The most part of the learned Expositours be of this minde Ric. Turnar How sinne is forgiuen in Baptime Saintâ— Austen saith that all sinne is forgiuen in Baptime not that it should not be at all but that it should not be reckoned for sinne Sinne offering what was ment thereby They that offered a Sinne offering must lay their hand vppon it meaning that they themselues had deserued that death also that they did consecrate it to God therby to be sanctified Sold vnder sinne ¶ Looke Solde SION What Sion is AS many as haue euill will at Sion ¶ Sion in the Scripture signifieth the whole Church and Congregation of God and euery faithfull soule that hath his whole intent affection desire towards God T. M. What the daughters of Sion signifieth Therefore shall the Lord shane the heads of the daughters of Sion ¶ To shaue the heads of women is to make them confounded and ashamed for it is a shame for a woman to be shauen 1. Cor. 11. 5. So that the Prophet héereby signifieth by a borrowed speach that the Lord shall make the daughters of Sion by which vnderstand the women of Iewrie confounded and ashamed and bring them to extreme aduersitie and pouertie and euen to naught Iosephus maketh mention that Hierusalem which was the chiefe Citie thereof was once so famished that a certaine woman of the Citie eate hir owne childe Albeit some vnderstand euen heere also by the daughters of Sion the townes villages and castells of Sion as it doth indéed oftentimes in the Scripture Because the daughters of Sion are hautie c. ¶ He meaneth the people because of the pride and arrogancie of their women which gaue themselues to all wantonnes dissolution Geneu SIR How men of countenaunce may be called Sir SIr we would faine sée Iesus ¶ These Greekes call Philip Sir and he refuseth not the same It was the custome of those Countries to call men of wealth and countenaunce by that name Wherevpon also Mary Magdalen called Christ at the Sepulcher after he was risen Sir when as notwithstanding she tooke him to be a gardener The Apostles did not gainsay this custome neither were they serupulous in the same as we sée the Anabaptists to be Mar. vpon Iohn fol. 434. SIRTES What the Sirtes were LEast we should haue fallen into the Sirtes ¶ Sirtes are periâ—lous sundry places in the Sea about the coasts of Affrica of the nature of Whirlepooles Tindale SISTER How Abraham made his wife to say she was his sister SAy I pray thée that thou art my Sister ¶ By this we maye learne not to vse vnlawful meanes nor to put other in danger to saue our selues Read ver 20. Albeit it may appeare that Abraham feared not so much death as that if he should dye with out issue Gods promise should not haue taken place wherein appeared a weake faith Geneua ¶ Looke Abraham SIT What it is to sit in the Temple of God SHall sit as Godin the Temple of God ¶ To sit in the Temple of Ged is to rule in the consciences to commaund wher God onely hath place ought onely to raigne which is as much as to be exalted aboue God Tindale Who sitteth in the Temple of God Compare the commaundements of God with the constitutions of men and you shall easely vnderstand that the Bishop of Rome whom they call the Pope to sit in the Temple of God as God and to be exalted aboue all that is called God It is written The Temple of the Lord is holy which is you Therfore the conscience of man is the Temple of the Holy ghost in which Temple I will proue the Pope to
that we haue by the same with all giftes and graces of the same The second is to yéelde thankes vnto him to giue testimonie of our faith towards him and of our charitie which we haue towards our bretheren and of the vnion with the Church The third to represent to vs by the bread and wine which are ther distributed the whole and perfect spiritual nouritour which we haue by the meanes of the body flesh and bloud of Iesus Christ to the end we may be spiritually nourished into eternall life according to our benefit which we haue already receiued by our regeneration whereof the Baptime is to vs as a Sacrament in the which we haue in the Supper as it were a gage of our resurrection the which we doe beléeue and waite for There euen as the bread and wine be giuen vnto vs visibly and bodely euen so are the body and bloud of Iesus giuen vnto vs indéede but inuisible and spiritually by the meanes of faith and by the vertue of the holy ghost for he is the meane by which we haue true communion and true vnion with Iesus Christ and all his Church the which is his body whereof all true Christians be members Pet. Viret Why the Supper of the Lord was called a Sacrifice The Supper of the Lord was not called a sacrifice because Christ shuld be offered in it but because he offereth presenteth himselfe vnto vs and that we doe through faith receiue him and giue him thankes for the great benefite that we haue receiued by the merites of his death and passion bloud shedding confessing and professing that we holde none other for our Sauiour but him and that we doe accept knowledge none other sacrifice but his onely for this cause was the Lordes Supper called Eucharistia which word doth signifie thankes giuing Thus doth S. Austen and all other Doctors of the Church expound it Veron in his b. of Purg. The Doctors mindes vpon the Supper of the Lord. If ye should sée the Sonne of man ascend vp where he was before ¶ What is this By that he resolueth those whom hée hath knowen of that he manifested the thing whereby they haue offended for they did thinke that he would giue vnto them his body but he saith that he will ascende vp into Heauen all whole saieng When ye shall sée the Sonne of man ascende where he was before at yâ— least you shall sée then that hée doth not giue his body in the same manner as ye thinke iudge at the least you shall then vnderstand that his grace is not consumed by morsells c. Aug. vpon S. Iohn in the 27. treatise vpon the 6. Chapter If faith be in vs Christ is in vs. For what other thing saith the Apostle Christ dwelling in your hearts by faith but that through the faith which thou hast of Christ Christ is in thy heart August in his 49. treatise vppon Saint Iohn 11. Chapter After he had ended the solemnitie of the auncient Passeouer the which he made in remembrance of the auncient deliuerance out of Aegypt he passeth forth to the new solemnitie yâ— which the church desireth to celebrate in remembrance of hir redemption to the end that putting the Sacrament of his flesh and of his bloud vnder the lykenesse of bread and wine in stéede of flesh and of the bloud he sheweth himself to be him vnto whom the Lord hath sworne and will not repent Thou art a Priest for euer c. It followeth after because the bread doeth fortifie the flesh and that the wine causeth the bloud in the flesh the bread is referred mystically to the body of Christ and the wine to his bloud Bede vpon the 22. Chapter of Saint Luke Let vs not staye héere belowe on the bread and wine which are set on the Lords Table but let vs lift vp our spirits on high through faith Let vs consider that the Lambe of God which taketh away the sinnes of the world is in that holy Table which is not offered in sacrifice by the Priestes after the manner of beasts And in taking his precious body and his bloud let vs beleeue that they are the signes and tokens of our resurrection And for the same cause we eate not much but a lyttle to the end we may know yâ— the same is not ordeined for to fill our bellyes withall but for to serue to sanctitie and holinesse c. ¶ Looke Bread Body Bloud Figure Signe Sacrament Sacrifice How the Lords death is Shewed in the supper As often as ye shall eate this bread and 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 and because in his death the bloud was diuided from the body it is necessary that the same diuision be represented in the Supper otherwise the Supper is not a shewing of the Lords death Latimer The meaning of this place of Iohn And when the Supper was done There be some which thinke that it ought to be thus reade And Supper béeing prepared for it may be doubted whether these things were done after the supper or in supper time It is very likely that supper was not fully ended that is to say that the Table was not yet taken away séeing it followeth by and by that the Lord tooke a morsell of bread and offered the same to Iudas Marl. vppon Iohn fol. 456. SVPREMACIE Proues against the supremacie IN the Councel of Carthage it is said thus The Bishop of Rome himselfe may not be called vniuersall Bishop Dist. 99. Prima sedes S. Gregory saith thus Nullus decessorum meorumâ— c. None of my predecessors Bishope of Rome euer consented to vse this vngodly name no Bishop of Rome euer tooke vpon him this name of singularitie we the Bishops of Rome will not receiue this honor being offered vnto vs. Greg. li. 4. Epist. 32. and. 36. Where pride and hypocrisie beareth sway there humilitie can haue no place Hesychius sen. li. 4. dist 7. Chrisostome saith Quicunque desiderauerit c. Whosoeuer desiâ—eth Primatum in earth in heauen he shall finde confusion Neither shall he be counted among the seruants of Christ that will once intreate of Primacie Iewel fol. 118. 119. SVRE How we are sure of our saluation ¶ Looke Saluation SVRPLESSE From whence the wearing of Surplesses came NIcholaus Leonicenus saith Isidis Sacerdotes in Aegypto c. The Priests of the Goodesse Isis in Aegypt vsed to weare linnen Surplesses and euermore had their heads shauen which thing séemeth to haue bene deriued from them vnto our time from hand to hand For they that among vs minister Gods seruice and serue the holy Altars are forbidden to suffer the haire of their heads or their beards to grow and in their diuine seruice vse lynnen garments Nicholaus Leonicenus in varia historia li. 2. ca. 21.
SVSPENTION What Suspention is SUspention is the censure of the Eldershippe whereby one is for a time depriued of the Communion of the Sacraments Often this sorte are forbidden which as yet make profession of religion And in olde time among the Iewes the vncircumcised whether they were straungers or Iewes Exo. 12. 48. 49. Thus with vs they were by the same reason to bée debarred for a time which haue not embraced true religion or embracing make no profession thereof They also are put backe which professing religion commit any haynous crime for thus in times past the vncleane although not with greatest pollution were put of for a time as namelye those that were vncleane by touching of a dead bodye Num. 8. which after the same manner ought to bée obserued with vs. Neither it is doubtfull but when as Christ hath warned that he against whome a brother is offended shoulde not offer his gifte vntill hée were reconciled if hée doe it not of his owne frée will if the offence be knowne ought to be by the authoritie of the Senate compelled therevnto SVVEARING Why the Iewes were suffered to sweare by the name of God IN the olde lawe the Iewes in an earnest iust weightie cause were permitted to sweare in the name of God but not by all manner of creatures least they dwelling among the Heathen and accustoming their othes shuld by continuance of time fall into the filthy worshipping of their Idolls forgetting God Sweare by his name saith Moses Deut. 6. 13. and see that ye walke not after strange Gods of the Nations yâ— you remaine among So that ye neither make mention saith Iosua 23. 7. nor yet sweare by the names of their Gods Who sweareth aright They sweare iustly being required of the Magistrates which minding fraud nor deceit witnesseth onely the truth Which séeketh no parcialitie but the right not themselues but the glory of God the profit of their neighbour and the Common-wealth of Gods people What swearing is lawfull And sweare by his name c. ¶ To sweare that which is true in a cause of faith either to the honour of God or profit of thy neighbour is lawfull and then will Moses that the oth bee made in the name of God By which he meaneth that if we must néedes sweare we referre the oth to God onely although thou sweare by a booke or other thing as Paul did by his conscience Rom. 9. 1. T. M. And shall sweare by his name ¶ We must feare God serne him and confesse his name which is done by swearing lawfully Geneua To sweare by the Lord and to the Lord are two things And they sweare to the Lord c. ¶ To sweare vnto the Lord is to giue thy selfe wholly to him with a pure hart which thing true worshippers do as is said of Dauid Psal. 132. 2. But to sweare by the Lord is to call on the name of the Lord as a witnesse and Iudge as it is said Iosua 2. 12. T. M. Thou shalt not forsweare thy selfe ¶ As we are forbidden to take the name of God in vaine or to sweare by any manner thing giuing the honour and glory vnto creatures that ought to be ascribed onely to God the Creator so when we are called before Magistrates we may lawfully take an Oth and sweare the Lord liueth Exo. 32. 8. 9. 10. 11. Deut. 6. 13. Heb. 4. 3. Rut. 1. 17 1. Reg. 20. 3. Sir I. Cheeke All priuate swearing is forbidden Sweare not at all saith Christ but let your communication be yea yea nay nay ¶ He saith twice yea and twice nay that is yea in heart and yea in mouth nay in heart and nay in mouth And if men when you meane truly will not beléeue you by your yea and nay let them take héede saith S. Basil â—or they shall tast the paine that belongeth to the vnbeléeuers therfore it is both foolish and damnable when a man cannot be beléeued by yea and nay without an oth because he wold be beleeued to sweare The Gospell saith S. Hierom permitteth no manner of priuate swearing because the whole language of a Christian should be so faithfull true and perfect that euery sentence thereof shall be able to stand for an oth How customable swearing is daungerous Of customable swearing commeth the damnable vice of periâ—â—â—e If a man shall vse commonly to sweare he cannot chuse but many times damnably to forsweare himselfe That a man hath in customeâ— he shall doe at all times but he shall not at all times refraine it The Lord saith Moses will not hold him guiltlesse that taketh his name in vaine Deut. 5. 11. Exo. 20. 7. A man that vseth much swearing saith Iesus Sirach shall bée full of iniquitie and neuer shall the plague depart from his house All théeues and swearers are vnder one curse of God saith Zachary Stoned was he by the law that blasphemed the name of the Lord in Israel The Doctors against swearing Tell vnto me my friend saith Iohn Chrisostom what doâ—â— thou proâ—â—te by thy swearing If thine aduersary shuld thinke thée to sweare aright he would neuer compell thee to it but because he thinketh thee thereby to become a periâ—rer therefore enforceth he thée to an oth Seldome hath the priuate oth a good conclusion But happely thou wilt say I cannot â—â—ll my wares vnlesse I doe sweare or my debter beleeueth me not vnlesse I make him an oth Wherevnto I aunswere rather be content to haue thy wares vnsolde and to loose thy money then thy saluation in Christ. Reason faithfully with conscience and let thy soule be more deare vnto thee then thy corruptible substaunce For though thou loose part of thy substance yet maist thou liue but if thou loose God thou canst not liue A greater reward shalt thou haue for loosing of it in the feare of God then if thou hadst giuen it in almes for that is done in paine for the loue of the Lord requireth a more worthy crowne then that is done without paine Moreouer I counsell thée as my friend saith Chrisostome if thou be a true Christian that thou neuer compell any other man to sweare For whether he sweareth right or wrong thou art not without daunger afore God considering that Christ whose seruaunt thou oughtest to be hath giuen thee a sore commaundement to the contrary Beside that though his oth were true yet is not thy conscience cléere from periury for so much as the matter being doubtfull vnto thée thou puttest him to the daunger thereof And if it were false then hast thou enforced him to periury and so for lacke of Christen charitie lost both his soule and thine owne for whom Christ suffered his death Worse is he saith S. Austen then an homicide that compelleth a man to sweare whome he knoweth to forsweare himselfe For the homicide slayeth but the body whereas he slayeth the soule yea two soules rather That is to
of the sword is forbidden to priuate persons He meaning Peter would haue hindered by his vndiscréet zeale the worke of God Geneua Who so sheddeth mans bloud by man shal his bloud be shed ¶ Not onely by the Magistrate but oftentimes God raiseth vp one murtherer to kill another Iohn 18. 10. Apo. 13. 10. What is meant by the two swords Behold héere are two swords ¶ They were yet so rude that they thought to haue resisted with material weapons whereas Christ warneth them of a spirituall fight wherin as well their lyfe as faith should be in daunger Geneua Put vp thy sword into thy sheath euery one that taketh the sword doth perish by the sword ¶ Héere it is vtterly forbidden all priuate reuengment but that that is done openly by authoritie of the publike Magistrate is neuer sound fault withal but that was priuate and extraordinary vengeaunce that the Apostle Peter was about to haue taken considering yâ— he was called to be a Preacher of the word of God not to be a Iudge a Captaine or a man of warre And against priuate extraordinarie reuengment is the sentence rightly pronounced Euery one that taketh the sword shall perish by the sword Bull. fol. 196. Table What is ment by the Table that Dauid speaketh of THou hast prepared in my fight a table among them that trouble me ¶ S. Hierome saith that the Prophet meaneth by the table that he speaketh of heere the Scripture wherein is founde meate méete for such as are past their fancie in Christ neede not any longer to be fedde with milke His words are these in English Thou hast prepared a table c. that I should not be nourished with milke like a child but with sound meate that is that cudding of holy scriptures with a spirituall tooth I might be able to resist the â—coward Againe he saith Thou hast prepared a table in my presence against those the trouble me A table yâ— is yâ— holy scripture Euen as after labour there is found on the Table comfort and refection so also the holy men haue by yâ— meanes of yâ— table yâ— is yâ— holy scripture consolation refection yâ— is to say saith hope charitie against those that trouble me The persecuters of yâ— church which are diuels Iewes heretikes we do in the holy scriptures finde consolation comfort against all these Hier. in Psa. 23. 4. ¶ Albeit his enimies sought to destroy him yet God deliuereth him dealeth most liberally with him in despite of them Ge. ¶ S. Austen saith thus Thou hast prepared in my presence a table that I shal not now be nourished with milke as a little childe but being made strong against them that trouble me I maye receiue greater meate ¶ Lyra expounding this verse after the letter thus Thou hast prepared a table in my presence against those c. that is to say Saule his complices And morally he saith it may be expounded thus In my presence thou hast prepared a table that is a refreshing consolation against them that trouble me with their temptations and euill men with iniuries Lyra in Psa. 23. 4. The meaning of this place following Let their table be a snare before them ¶ He desireth God to execute his iudgments against the reprobate which cannot by any meanes be turned Geneua TABERNACLE Wherefore the Tabernacle was ordeined and made so beautifull THe Tabernacle was ordeined to the intent they might haue a place appointed them to do their sacrifice openly in yâ— sight of the people and namely the Priests which waited thereon that it might be séene that they did all things according to Gods word not after yâ— Idolatry of their owne imaginations And the costlines of yâ— Tabernacle the beautie also pertaining ther vnto the they should sée nothing among the Heathen but yâ— they should sée things more beautifull at home because they should not be moued to follow them Tindale fol. 9. Wherfore it was called the Tabernacle of the congregation In yâ— Tabernacle of the congregation ¶ In the Tabernacle of the congregation so called because yâ— Israel resorted was gathered together ther at a certain appointed time or because that God resorted thether to speake with Moses his successours as before in the 25. Cha. ver 22. Nu. 7. 89. Some doe translate In the Tabernacle of couenaunt but the olde Interpreter In the Tabernacle of witnesse The Bible note How the Tabernacle was diuided There was a Tabernacle made before c. ¶ There was but one Tabernacle which was diuided into two partes with a vale being like to our Churches where a partition is made betwéene the quéere the body of yâ— Church This I haue added saith M. Chee because yâ— we shuld not think yâ— the fathers of yâ— old Testament had two tabernacles It were méete sith that at Christs death the vale of the Temple was rent in two that there shuld be no partition at all in the Temples of the Christians Sir I. Cheeke Wherefore it was called the Tabernacle of witnesse In the Tabernacle of witnesse ¶ It is called the Tabernacle of witnesse because therein was contained the couenant and witnesse where vnto that God would that the Children of Israel should trust T. M. Of the Tabernacle of Dauid And would build againe the Tabernacle of Dauid ¶ The Prophet in this place prophecied of Christs comming in the flesh which should build againe the Tabernacle of Dauid which figured Gods Church but then vtterly defaced and brought to ruine by the Phariâ—aicall Iewish superstitions The Bi. note ¶ The Tabernacle of Dauid that is the Church whereof the Temple was a figure Geneua Of the feast of Tabernacles ¶ Looke Feast TABITHA What the word doth meane and signifie TAbitha which by interpretation is Dorcas ¶ Tabitha is called Dorcas Dorcas signifieth a Roe bucke and beast of sharp sight Such a one was Tabitha in this effect that she being on earth farre from heauen did behold heauenly things and drew neere vnto heauen with godly workes The Bible note TACIANVS Of his heroticall opinions TAcian an horrible Heretike was famous which before time was a Christian disciple of Iusâ—ine the Martir This man taught yâ— matrimonie was no better thâ—n whoredome adultery He forbad also diuers kindes of meates Cooper TALENT What a Talent is A Talent of siluer the French interpreter following Budaeus doth translate sixe hundred crownes which aâ—ter the rate of 14. grotes the crowne amounteth to yâ— sum of â—â—o pounds Vd. Of a talent of fine golde ¶ This was the talent waight of the Temple and wayed 120. pound Geneua Which weyed a talent of gold ¶ That is thrée score pound after the waight of the common talent Geneua And found it the weight of a talent of gold ¶ Which mounteth about the value of 7000. and 70. crownes which is about thréescore pound weight Geneua And
bread in the Sacrament is chaunged into the substance of Christs body And therefore Dunce himselfe vtterly refuseth shunneth it And thinketh it better to hold that the bread departeth getteth it selfe away that then in place of it succéedeth Christs body When it was first inuented That which is former saith Tertulian is true that which is latter is false But the doctrine of Transubstantiation is a late doctrine for it was not defined generally afore the Councell of Laterane about 1215. yeres after Christs comming vnder Pope Innocentius the third of that name for before yâ— time it was frée for all men to beléeue it or not beléeue it as yâ— B. of Duresme doth witnes in his booke of the presence of Christ in his supper lately put forth Ergo yâ— doctrine of transubstaÌ„tiatioÌ„ is false Brad. Reasons against Transubstantiation That the Lord gaue to his disciples bread wine called it his body the very scripture do witnes For he gaue that called that his body which he tooke in his hands whereon hée gaue thanks which also he brake gaue to his disciples yâ— is to saye bread as yâ— fathers Ireneus Tertulian Origen Cypriane Epiphanius Augustin all the residue which are of antiquitie do affirme but inasmuch as the substaunce of bread wine is an other thing then the substance of the body and bloud of Christ it plainly appeareth that there is no Transubstantiation The bread is no more transubstantiate then yâ— wine but that the wine is not transubstantiate S. Mathew and S. Marke doe teach vs for they do witnes yâ— Christ said that he would drinke no more of the fruite of yâ— vine which was not bloud but wine and therefore it doth follow that there is no Transubstantiation Chrisostome vpon Mathew and S. Cypriane doe affirme this reason As yâ— Bread of the Lords supper is Christs natural body so is it his mysticall body for the same spirit that spake of it This is my body did say also for we being many are one bread one body c. But now it is not his mysticall body by transubstantiation therfore it is not his natural body by traÌ„substaÌ„tiation The words spoken ouer the bread in S. Luke Paule are not so mightie and effectuall as to transubstantiate it For then it or that which is in it shuld be transubstantiate into the new Testament therfore the words spoken ouer the bread are not so mightie to make Transubstantiation Bradford How it hath made the Turkes power to increase It was decréed of yâ— transubstantiation as they call it in the yere of Christ. 1215. Nocentius the third being Pope Which decrée hath confirmed the most horrible prodigious Idolatâ—y that euer was And anone after in the yeare 1250. began Othomaâ—s kingdom to prosper And so shortly after this Idolatrye once confirmed his kingdome began to arise and increased aboue all other Regions and brought foorth weapons against the West part of the world to punish the filthie spottes of the Romane Church So that as soone as this Idolatry of the Masse began to be confirmed of the people the Turkes power did increase to scourge it in Christ. And shall yet more and more grow prease vpon vs till this Idolatry of the Masse be taken quite away c. The cause wherefore the opinion of Transubstantiation is holden and defended The words of scripture saith Iohannes Scotus otherwise called Dunce might be expounded more easely and more plainly without Transubstantiation but yâ— Church did chuse this sense which is more hard being moued therevnto as it seemeth chiefely because that of the Sacraments men ought to holde as the holy Church of Rome holdeth but it holdeth that bread is transubstantiate or turned into the body wine into the blood as is shewed De summa trinitate side catholica â—irmiter credimus Cranmer Gabriel who of all other wrote most largly vpon yâ— Canon of the Masse saith thus It is to be noted that although in the scripture that the body of Christ is truly contained receiued of Christian people vnder the kindes of bread wine yet how the body of Christ is there whether by conuersion of any thing into it or without conuersion the body is there with the bread both the substance accidents of bread remaining there still it is not found expressed in the Bible Yet forasmuch as of the sacraments men must hold as the holy church of Rome holdeth as it is written De hereticos ad abolenduÌ„ that Church holdeth hath determined that the bread is transubstantiated into the body of Christ the wine into his bloud therfore is their opinion receiued of all that be Catholike that the substance of bread remaineth not but really truly is turned transubstantiate and changed into the substaunce of the body of Christ. Cranmer TREE The tree falling compared to death WHether the trée fall to the South or to the North looke in what place the trée falleth there shall it lye ¶ That is to say looke in what case the righteous Iudge shall finde thée at the houre of thy death such shalt thou be iudged to be Hemmyn ¶ He exhorteth to be liberall while we liue for after there is no power Geneua What the tree of life the tree of knowledge meaneth The trée of life also in the middest of the garden the trée of knowledge of good and euill ¶ The one was a signe of the life receiued of God the other of miserable experience which came by disobeying God Geneua TRESPASSE How trespasse in this place is vnderstood WHen that person shall trespasse This text is to be vnderstood of such trespasses wherewith we hurt our neighbor in worldly goods as they call them and therefore must yâ— hurt be restored and the fift part thereto If the partie remained not to whome the restitution was due nor anye of his lawfull heires then must it be the Priests wages which at that time had no other liuelode What trespasse offering signifieth Trespasse offering that is an offering for a trespasse Trespasse after the order of the scripture signifieth sometime all the life past which we haue liued in infidelitie being ignoraunt of the veritie not onely in doing open sinnes but also when wée haue walked in our owne righteousnesse TREASVRE What this treasure in earthen vessells is BUt we haue this treasure in earthen vessels ¶ By this treasure Christ himselfe and the wholesome doctrine of the Gospell is vnderstood Mat. 13. 44. By the earthen vessells the frailnesse of our flesh is ment God for his own laude doth set forth himselfe by those things that are weak and féeble because that the whole glory should be giuen vnto God alone and not vnto men that is made of earth Ambrose Sir I. Cheeke ¶ Albeit the ministers of â—y â— Gospell be contemptible as touching their persons yet the
the horns of the Unicornes By these Vnicornes vnderstande the common people of the Iewes which cruelly and furiously put themselues in prease against Christ crieng Crucifie him Crucifie him Mat. 27. 22. T. M. VNIVERSALL CHVRCH What it is THe vniuersall Church is a multitude gathered of all manner of nations which béeing sette a sunder and dispearsed by distaunce of places doth neuerthelesse consent in the one truth of the heauenly doctrine and is knitte together in one selfe same bonde of religion But for as much as it is not possible for all Christs members to growe together into one place vnder the vniuersall Church are comprehended the seuerall Churches which are disposed in euery Towne and Uillage according as mans necessitye requireth So as each one of them doth worthely beare the name and authoritie of the Church In the same sense doth Paule saye that he had a dayly care for all Churches 2. Cor. 11. 28. Marl. fol. 7. Whether Christs Church or the Popes be the vniuersall Church That the Church of Christ and not the Romish Church is that true vniuersall Church that hath alwaies remained and euer shall read S. Augustine to Casulane Epist. 80. where yée shall see the Romish Church and other Westerne Churches agreeing with her guiâ—e exempted froÌ„ Christs vniuersal church as one departed from the faith of Christ. Proues against the vniuersall head ¶ Looke Pope VNQVIETNESSE OF THE FLESH Looke Messenger of Satan VNSAVERIE The meaning of this place of Iob. THat which is vnsauerie shall it be eaten without Salt ¶ Canne a mans taste delight in that that hath no sauour Meaning that none toke pleasure in affliction seeing they cannot awaye with thinges that are vnsauerie to the mouth Geneua VNTILL What this word Vntill doth signifie KNew her not vntil she had brought forth her first begotten sonne ¶ This word Untill also doth sometime signifie the certeintie and appointed time And sometime it signifieth the time infinit without end or ceasing as in these places that followeth I am I am and vntill you waxe olde I am Now in this place because hée sayth vntill they be old he will be their God will be therefore when they are olde cease or leaue off to be their God And our sauiour Christ to his Apostles Behold I am with you euen vnto the end of the world will the Lord after the consummation of the world forsake his Disciples Againe the Psalmist saith â— He shall reigne vntill he haue put all his enimies vnder his fâ—â—â—e shall he therfore when his enimies are subdued reignâ— no longâ—â— Againe as the eyes of the maide doe waâ—te vppon thee handes of her mistres euen so doe our eies waie vppon thée vntill thou haue mercie vppon vs when the Lorde therefore hath compassion and mercie vppon vs shall we waite no longer In the lyke sense this word Untill is to be taken in this place for the Euangelist saith He knew hir not vntill she had brought foorth hir sonne that we may much more perceiue and gather that he knew hir not after Marl. vpon Mat. fol. 19. ¶ Christ is héere called the first borne because she had neuer any before and not in respect of any she had after neither yet doth this word Untill import alway a time following wherein the contrary may be affirmed as our Sauiour saieng that he will be present with his disciples vntill the ende of the world meaneth not that after the end of the world he will not be with them Geneua This little word Untill in the Hebrue tongue giueth vs to vnderstand also that a thing shall not come to passe in time to come As Michol had no childe vntill hir death daye 2. Samuel 6. 23. And in the last Chapter of the Euangelist Behold I am with you vntill the ende of the world Beza VNVVORTHELY Of the vnworthy receiuing of the Sacrament SAint Paule doth not say that Iudas did eate the bodye of Christ vnworthely for he speaketh not of his body vnworthely but of the Sacrament vnworthely For he saith Whosoeuer eateth of this bread and drinketh of this Cup vnworthely eateth and drinketh his owne damnation because he maketh no difference of the Lords body and not because he eateth the Lords body If Iudas did eate Christs body it must néedes follow that Iudas was saued For Christ saith in the 6. of Iohn ve 45. Whosoeuer eateth my flesh drinketh my bloud hath eternall life and I will raise him vp in the last day R. Woodman in the b. of Mar. fol. 2181. Who eateth Christs body in the Sacrament vnworthely He eateth this bread vnworthely which regardeth not the purpose for the which Christ did institute it which commeth not to it with spirituall hunger to eate through faith his very body which the bread representeth by the breaking distributing of it which commeth not with a merry heart giuing God hartie thankes for their deliueraunce from sinne which doe not much more eate in their heart the death of his body then they doe the bread with their mouth Obiection He that eateth and drinketh this Sacrament vnworthely shal be guiltie of the body and bloud of the Lord. Now say they how shal they be guiltie of the Lords body and bloud which receiue it vnworthely except it were the very body bloud of the Lord. Aunswere He that despiseth the Kings seale or letters offendeth against his owne person He that violently plucketh downe his graces armes or breketh his broad seale with a furious minde or with violence committeth treason against his own person yet his armes broad seale are not his own person He yâ— clippeth the Kings coyne committeth treason against the Kings person the Common-wealth yet yâ— mony is neither the Kings person nor yâ— CoÌ„mon-wealth S. Paule saith yâ— euery man which prayeth or precheth w e couered head shameth his head his head is Christ shal we therfore imagin yâ— Christ is naturaly in euery maÌ„s head S. Austen saith that he doth no lesse sin which negligently heareth the word of God then doth the other whichâ—vnworthely receiueth the sacrament of Christs body bloud ¶ Héere it is plaine yâ— Christs natural body is not in the word when it is preched yet he sinneth no lesse saith S. Austen the negligently heareth it then doth he that vnworthely receiueth the Sacrament S. Peter witnesseth that our harts are purified by faith true faith therefore is the cleanesse of Christians whervpon S. Austen saith The vnbeléeuers eate not the flesh of Christ spiritually but rather eateth drinketh the sacrament of so great a thing to his owne condempnation because being vncleane hée hath presumed to come to Christs Sacraments which no man receiueth worthely but he that is cleane of whome it is said Blessed be the cleane in heart for they shall sée God Bull. 1107. VOICE The meaning of this place HEaring his voyce but séeing no man ¶ They heard Paules voice for
Godhead S. Iohn sayth not Caro verbum facta est as the Arrians expound it and say the flesh receiued the worde but hée sayth Verbum caro factum est The word was made flesh I. Proctour ¶ In that he sayth the word became flesh and not man hée sheweth how farre Gods sonne humbled and abased himselfe For the Scripture calleth man flesh when he will signifie the pouertie vilenesse and miserie of man As when it is said All flesh is grasse and he remembred that we were but flesh my spirit shall not euer striue in man for he is flesh But when yâ— Euangelist sayth The word became flesh we may not imagin that Gods sonne ioyned to his diuine nature flesh only and not mans soule as Appolinaris thought in his traunce that flesh and the Godhead made one person without mans soule For he imagined that the diuinitie was in steede of a soule But so it should follow that the Lord Iesus was not a very man For flesh is not a man For the soule is the formall part of a man namely that wherby a man is a man without which a man cannot be And that the Lord had a mans soule beside his diuinitie he himselfe testifieth where he saith My soule is heauy vnto yâ— death Neither can Appol 〈…〉 is aide himselfe with this place For when the Scripture calleth men flesh it meaneth not that they are without soule for then they were no men indeede Traheâ—on What the Euangelist meaneth by the word in this place of Iohn In the beginning was the worde c. ¶ By the word the Euangelist meaneth the second person in the holy Trinitie namely our Lord Iesus Christ touching his diuine nature as it appeareth afterward when he saith And the worde became flesh Héere we must consider why Gods son is called a word Auncient writers consider a worde two wayes For they teach that there is an outward word and an inward word The outward word is that foundeth and passeth awaye The inwarde worde is the conceite of the heart which remaineth still in the heart when the sound is past So they saye that God hath an outward worde which is sounded pronounced and written in bookes And that hée hath an inwarde worde which remaineth within himselfe whereof the outwarde worde is an Image effect and fruite This inwarde worde euer remaining in him is called his sonne as the conceite of the heart maye bée called the ingendered fruite of the heart and the heartes childe They thinke also that he is called the worde of God because that as a worde is the Image of mans minde and representeth it vnto vs so the Lorde Iesus is Gods Image and most liuely representeth vnto vs his power his Godhead and his wisedome For whatsoeeuer is in the Father shineth in the Sonne Some other thinke that the worde héere is taken for a thing after the Hebrew manner of speaking For the Hebrewes vse Dabar which signifieth a worde for a thing When Esay the Prophet asked king Ezechias what the Babylonians had seene in his house he aunswereth thus They sawe all that was in my house Iohaial dabar there was not a word that is to say any one thing that I shewed not vnto them in my treasures The Prophet replyeth Behold the daies come that whatsoeuer is in thine house shall be taken away and whatsoeuer thy father haue laid vp in store vnto this day shal be carried to Babylon Ioij vather dabar ther shall not a word remain saith the Lord that is to say there shall not one thing be left behinde The Angel also in S. Luke when the virgin Mary meruailed how she shuld coceiue a childe without mans helpe sayd vnto her No word shall be impossible vnto God yâ— is nothing shal be impossible for him to do So that after this vnderstanding S. Iohns mening is that in the beginning ther was a diuine and heauenly thing with God Traheron How the word of God is called the light Thy word saith Dauid is a lanterne vnto my féet Psa. 119. 105 Againe the commaundements of the Lord is lightsome giuing light to the eyes Psal. 19. 7. Theophilact saith Verbum Dei est lucerna c. The word of God is the candle whereby the théefe or false preacher is espied How the word of God endureth for euer S. Hierome sayth Quomodo eternae erunt Scripturae diuinâ— c. How shall the holy Scriptures be euerlasting séeing the world shall haue an ende True it is that the parchment or leaues of the books with the letters and all shall bée abolished but forsomuch as the Lord addeth My words shal neuer passe doubtlesse though the papers and letters perish yet the thing that is promised by the same letters shall last for euer Of the nature and strength of the word of God For the word of God is liuely and mighty in operation and sharper then anye two edged swoorde and entereth through euen to the diuiding asunder of the soule and the spirit of the ioyntes and of the marrowe and is a discouerer of the thoughts and the intent of the heart neither is there any creature which is not manifest in his sight but all thinges are naked and open vnto his eyes with whome wée haue to doe Surely as the raine commeth down and the Snow from heauen and returneth not thether but watereth the earth and maketh it to bring forth bud that it may giue séed to the sower and bread to him that eateth so shall my word be that goeth out of my mouth it shall not returne vnto me in vaine but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it How the word of God hath sundrie names The word of God according to the sundry effectes and propertyes thereof hath sundry names as thus It is called seed for that it encreaseth and multiplyeth It is called a sword for that it cutteth the heart and diuideth the flesh from the spirit It is called a net for that it taketh vs and encloseth vs together It is called water for that it washeth vs cleane it is called fire for that it inflameth vs It is called bread for that it féedeth vs. Euen so it is called a key for that it giueth vs an entrye into the house The house is the kingdome of heauen Christ is the doore the word of God is the keye Iewel fo 144. How the word of God is the key ¶ Looke Key How the word of God is plaine They are all plaine vnto him that will vnderstand ¶ Meaning that the word of God is easie to al that haue a desire vnto it and which are not blinded by the Prince of this worlde Geneua The more that Gods word is troden downe the more it groweth The Pharesies sayd thus of Christ Videtis nos nihil proficere c. Ye sée we can doe no good lo the whole world
the name of Iob was renowmed among the people of Israel For in his 14. chapter verse 20. hee saith That if Noe Iob and Daniel were among the people that should perish they should saue no mo mens liues but their owne and all the rest of the people shoulde bée destroied Also Saint Iames reporteth that he was of great patience So that by these two Ezechiel and Saint Iames it is plainelye shewed that there was a Iob indéede Caluine vpon Iob. fol. 1. Wherefore Iob curseth the day of his Natiuitie Let the daye perish wherein I was borne ¶ He curseth not his daye because he was weary of it as one desperate but rather wishing to be dissolued least by farther troubles he should be forced to offend God The Bible note ¶ Men ought not to be weary of their life and curse it because of the infirmities that it is subiect vnto but because they are giuen to sinne and rebellion against God Geneua And cursed his daye ¶ Héere Iob beginneth to feele his great imperfection in this battell betwéene the spirite and the flesh Rom. 7. 18. And after a manner yéeldeth but in the ende he getteth victorie though he was in the meane time greatly wounded Geneua ¶ Lyke as a man hauing an Impostume saith Chrisostome if he be cut of the Surgeon hauing nothing wherewith he may resist during the time of his curing holdeth fast the things that be nigh him and is readie to bite them that stand by him and yet can doe nothing vnto them euen so Iob fearing the grieuousnesse of blaspheming and cursing doeth wrong to vnliuely things and speaking after the manner of the common people which impute their miseries to the influence of the starres and to the daye of their birth curseth his daye that is testiâ—eth with cursing how bitter a lyfe he liueth and vnto how great miseries he was borne as we commonly saye in an vnhappy houre euen as though now a daies a man repenting his sinnes should saye Woe is mée wretch in an vnhappie houre was I borne which with my déedes haue denied my maker woe woorth it c. How God suffered Satan to smite Iob with sores And smote Iob with sore Byles c. ¶ This sore was most vehement where-with also God plagued the Aegyptians Exodus 9. 9. And threateneth to punish the rebellious people Deuteronomy 28. 27. So that this temptation was most grieuous For if Iob had measured Gods fauour by the vehemencie of his disease he might haue thought that God had cast him off Geneua How Iob doth not iustifie himselfe IF I will iustifie my selfe mine owne mouth shall condemne me ¶ Héere it is good to sée that Iob presumeth not of his owne righteousnesse but plainely confesseth himselfe vnrighteous and a sinner before God although before the world he had lyued blamelesse GOD looketh on the heart though men looke onely on the outwarde appearaunce His aduersaries thought that he should neuer haue had such a Crosse layed on him vnlesse then he had also outwardly and openly lyued in wickednesse To that aunswereth Iob in diuers places that he therein was not culpable and therefore accuseth as it were after the manner of men the iudgement of God concerning such as are outwardly righteous and studâ—ous to lyue vertuously namely such as lyue without blame among men and that both intend and doe well to all men and yet are wrapped in manye miseryes and wretchednesse often-times ouer cruell And héerein lyeth the chiefe of the controuersie betwixt Iob and his aduersaries that Iob defendeth himselfe not to haue deserued his punishment by his outwarde lyuing whereas his aduersaries armed onely with manly and fleshly wit thinke God to be vnrighteous if he would so grieuously punish him that had not bene an outward sinner against him Iob his conscience bearing him witnesse had liued innocently and straightly and hurt no man had alwayes feared GOD and worshipped him onely his children had he also nourtured to the feare of God and coulde of no man be accused of wickednesse yet witnesseth he héere as all the godly doe that he was not vtterly without sinne for otherwise had he bene a lyar 1. Iohn 1. 8. If we say we haue no sinne we deceiue our selues the truth is not in vs. Wherfore in the place where he saith that he hath not deserued his punishment and that should séeme to shew him blamelesse knowe that hée speaketh of his outward manner of liuing not of the inward thoughts and desires of the heart where he was vndoubtedly an offender T. M. How this place of Iob is vnderstood O earth couer not my bloud c. ¶ That is as Rab Abraham expoundeth it Hide not my bloud so but that it may bée auenged let not the auengement thereof be vnknowen but open vnto all mens eyes as was the auengement of Dathan and Abiram whom the earth swallowed Nu. 16. 32. ¶ Let my sinne be knowen if I be such a sinner as mine aduersaries accuse me and lette me finde no fauour Geneua IOHN BAPTIST Of the buriall of Iohn Baptist. ANd his Disciples came and tooke vp his bodie and buried it ¶ How it was lawfull for the Disciples of Iohn to take away his bodie which was slaine it may well be demaunded because that Iosephus saith that he was beheaded in the Castle of Macheron Aunswere Some doe aunswere that the Disciples had accesse or lybertie to come to the Castle as appeareth in the 11. Chapter before when Iohn as yet laye bound in prison whereby it may be gathered that they were not prohibited But forasmuch as this did pertaine to the crueltie of the woman yâ— the bodie of the holy man should lye vnburied it is probable forsomuch as the Disciples tooke vpon them to burie it that it was cast out by souldiers of the Tyrant And although the honor or pompe of buriall profiteth nothing those that are dead yet notwithstanding it is the Lords will to haue the same reuerenced of vs. And truly it were farre from humanitie to suffer the dead to lye vnburied like the caâ—kases of brute beasts for what sight can be more sorrowfull vglye or horrible then to sée a dead a mans body vnburied Furthermore buriall is a figure of the resurrection to come Wherefore this diligence of the Disciples of Iohn in comming to burie the bodie of their maister was acceptable vnto God Moreouer this seemeth much to confirme their godly mindes earnest loue which they bare to their maister when he was aliue for by this meanes they professed that the doctrine of this holy man Iohn remained yet in their hoaâ—tes This confession therefore was laudable and deserued no small commondation seeing it was done with daunger and great aduenture of perill because they could do no honour to their maister béeing put to death without prouoking great displeasure and outragious reuenge of the tyrant against them Héere we are taught what we owe to the dead bodies