his help but goe about without him to helpe them selues by ther owne workes and wisedome or are impatient in their troubles them doth he forsake vtterlie in the middes of their afflictions Sir I. Cheeke What Gods curse is Gods curse is the taking awaie of his benefites As God cursed the earth and made it barren so now hunger dearth warre pestilence and such like are yet right curses and signes of the wrath of God vnto the vnbeléeuers but vnto them that know Christ they are verie blessings and that wholsome crosse and true Purâ—â—torie oâ— our flesh through which all must go that will liue godlie and be saued As thou readest Math. 5. 10. Blessed are they that suffer persecution for righteousnesse sake c. And Heb. 12. 6. The Lord chasteneth whom he loueth and scorgeth all the children that he receiueth Tindale What God appointeth and no more Whatsoeuer thy hand and thy counsell determined before to be done ¶ Héere we doe learne that the enimies of Christ can goâ— no farther then God hath appointed them Therefore let the Preacher of the truth be of good comfort though Satan with all his legion of diuells the world all the mightie Princes thereof doe arise and conspire against them yet they can doe no more then the Lords hand and counsell hath appointed before Sir I. Cheeke How all things come to passe by Gods will ¶ Looke Will Of two wills in God ¶ Looke Will. How God ordeined sinne and yet is not the author of sinne ¶ Looke Sinne. Of the God of this world Iâ— whom the God of this world hath blinded the mindes of them which beléeue not ¶ Satan is Gods minister and can doe no more then he appointeth him to doe Neuertheles Christ calleth him the Prince of this world Iohn 16. 11. And héere the Apostle calleth him the God of this world because the worlde doth most commonlie forsake the true God and serueth him For vnto whom soeuer we obaie we make him our God As S. Paule calleth the bellie their God that are earthlie minded serue their owne bellies Phil. 3. 19. What is meant by the God of Iacob ¶ Looke Iacob What the seate of God is ¶ Looke Seate GODHEAD IN CHRIST How Christs Godhead is vnderstood FOr in him dwelleth all the fulnesse of the Godhead bodelie ¶ We must beware that we doe not with the Antropomorphiâ—es think that God hath a bodilie shape because the Apostle saith that the Godhead dwelleth in Christ bodelie for that is as much to saie that the Godhead doth dwell trulie and naturallie in Christ being a 〈…〉 and◠〈…〉 God and that therefore he is a sufficient treasure of all 〈…〉 riched Sir I. Cheeke ¶ In saieng that the Godhead is reallie in Christ he sheweth that he is verie God Also saieng In him he declareth two distinct natures And by this word Dwelleth he proueth that he is there foreuer Geneua How Christ in his Godhead is euerie where How maie Christ be called a straunger is he departed into a straunge countrie Séeing he is with vs vnto the worlds end and is among them that he gathered in his name Aunâ—were Christ is both God and man hauing in him two natures and as man he is not with vs vnto the worldes ende nor is present with his faithfull gathered together in his name But his diuine power and spirite is euer with vs. Paule saith he was absent from the Corinthians in bodie but he was present with them in spirite So is Christ gone hence saith he and absent in his humanitie which his diuine nature is euerie where And in these saiengs we reserue to both his natures their owne properties Origen in Math. homil 33. GODS MERCIE Of such as presume too much thereof MAnie doe presume so much of Gods mercie that they sinne at pleasure and repent at leasure But be not seduced saith S. Paule for God is not mocked whatsoeuer a man soweth that shall he reape Hemmyng How the Magistrates are called Gods ¶ Looke Iuâ—ges What the nature of Gods word is ¶ Looke Word Nature GODLIE SORROVV What godlie sorrow bringeth to a man FOr godlie sorrow causeth repentaunâ—â— c. ¶ There be two manners of sorrow The one commeth of God and ingendereth repentaunâ—e 〈…〉 life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter For they all sorrowed but the sorrow of Cain and of Iudas was fleshlie and carnall and therefore being without godlie comâ—ort it did driue them to desperation Whereas Dauid and Peter in their godlie sorrow did flie vnto the father of mercies with a true repentant heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirite doth touch he is sorie for his sinnes committed against so mercifull a father and these are the fruites of his repentaunce as witnesse Dauids and Peters teares Others which are sorie for their sinnes onelie for feare of punishment and Gods vengeaunce fall into desperation as Cain Saule Achitophel and Iudas Geneua GODLINESSE What Godlinesse is GOdlinesse is not made of words as wood is made of Trées but it is an earnest loue procéeding from a pure heart and a good conscience and an vnfained faith in which we maie glorifie God and doe good to his people Paule was godlie when he gloried in nothing but in the crosse of Iesus Christ by which the world was crucified vnto him and he vnto the world They are godlesse hypocrites which in word confesse they know God but in deede doe denie him They are Christs which haue crucified the flesh with the affections and concupiscence of it They are of their father the Diuell that in wickednesse doe the desire of the Diuell c. M. Deering GOG AND MAGOG What they were and what they doe signifie SAint Austen in his 20. booke De ciuitate Dei willeth by Gog to be signified the glorious hypocrites of the world by Magog the open enimies of righteousnesse pretending the contrarie As testifieth Berosus the Chaldean in the first booke of his histories 5. chapter Gog was a mightie gouernour in the land of Sabea Arabia the rich vnder Nimroth the great king of Babilon and there ruled with Sabâ—s his Father in the 18. yeare of his raigne In the 38. Chapter of Ezechielâ— Prophecie ver 2. he is called the chiefe Prince of Mosoch and Tâ—â—bal whom some Expositours taketh for Capadoce and Spaine But after the opinion of S. Hierom and Isidorus which was a Spaniard the Hebrue taketh this Thubal for Italy which is much more agréeable to the purpose Magog was the seconde sonne of Iaphet which was the third sonne vnto Noe. This Magog as witnesseth Iosephus in the first booke of his Antiquities the 11. chapter was the first beginner of the Magogites whom the Greekes called the Scythians and we now the Tartarians And all the chiefe
How the Letter killeth For the Letter killeth but the Spirit giueth lyfe ¶ The Letter héere and in the seconde to the Romanes verse 27. and in diuerse other places of the Scripture signifieth the Lawe or olde Testament and the Spirit the Gospell or new Testament And so doth Saint Austen expounde them in sundrie places of his booke which hée wrote of the letter and the spirit And Erasmus also both in his Paraphrases and Annotations Because the lawe findeth vs guiltie and thervpon condemneth vs therefore saith the Apostle rightly that it killeth And the gospel because it pronounceth vs righteous in Christ and sheweth vs that by him we are iustified from all thinges whereof we could not be iustified by the lawe Act. 13. 39. doth therefore bring lyfe As for such as by the letter will vnderstand the litterall sense and by the spirit the spirituall sense can no learned or christen man allowe For these wordes Letter ministration of death ministring of condemnation and that which is destroied signifieth all one thing And these Spirit Ministration of righteousness and that remaineth be there verie contraries Now wordes meaning one thing must haue one interpretation And by some of the first cannot the litterall sense be vnderstoode nor by some of the last the spirituall Ergo neither by these wordes Letter or Spirit sith Letter is all one with the first and spirit with the latter Tindale ¶ Origen writeth thus Et est in Euangelio littera c. Euen in the Gospell there is a Letter that killeth For when as Christ sayth Unlesse ye eate the flesh of the sonne of man c. If ye take the same according to the Letter the Letter killeth What is Littera occidens the murthering Letter Truely the lawe which causeth anger by which commeth knowledge of sinne which is a Schoolemaster vnto Christ. The lawe first killeth yâ— Christ may make aliue it condemneth yâ— Christ may iustifie it sheweth sinne it healeth sinne Ro. Hutchynson How letter and circumcision is taken in this place Which being vnder the Letter Circumcision doth transgresse the law ¶ The letter is héere taken for the outward shew or ceremonie as a little after by the spirit he vnderstandeth the circumcision of the heart Sir I. Cheeke ¶ When the Lawe is called the Letter or that is prouoketh death in vs or that it killeth or is the minister of death or that it is the strength of sinne it is meant as we consider the law of it selfe without Christ. Geneua LEVEN How Leuen is diuersely taken in the Scripture Leuen is sometimes taken in an euill sense for the doctrine of the Pharesies which corrupted the swéetnesse of the word of God with the leuen of their gloses And sometime in a good sense for the kingdome of heauen that is to saye the Gospell and glad tidings of Christ. For as leuen altereth the nature of dowe and maketh it through sowre euen so the Gospel turneth a man into a new lyfe and altereth him a little and little first the heart and then the members Tindale fo 226. Take heede and beware of the leuen of the Pharesies and of the Saduces ¶ By leuen héere is vnderstoode the doctrine and inuention of the Pharesies and of all other men lyke conditioned vnto them Sometime leuen in the Scripture is taken in an euill sense as héere and sometime in a good sense As in the. 13. 33. and in the 12. of Saint Luke verse 1. it is noted by the name of hypocrisie because it is deceitfull false and vngodly and maketh all the louers thereof hypocrits Tindale ¶ Leuen héere is taken for the â—rronious doctrine of the Pharesies Saduces which with their gloses deprauated the Scriptures Some thinke this word 〈…〉 n is taken for wholesome doctrine of the Gospell Math. 13. 33. Sir I. Cheeke Beware of the leuen of the Pharesie◠¶ He wi 〈…〉 eth the in to beware of contagious doctrine and such sâ—bile practises as the aduersarie vsed to suppresse the Gospell Ge 〈…〉 LEVY Of Leuy otherwise called Mathew AND sawe Leuy the sonne of Alpheâ— sit at the râ—ec 〈…〉 e of â—ustome ¶ He that is heere in Marke called Leuy in the Gospell before Chapter 9. and verse 9. is called Mathew in whom we haue an example how they that be called and beléeue ought to bring foorth worthy fruites of repentaunce Sir I. Cheeke ¶ Looke Mathew LEVITES What their office was TAke the summe c. from thirtie yeare olde and aboue ¶ The Leuits were numbred after thrée sortes first at a moneth olde when they were consecrate to the Lord next at 25. yeare old when they were appointed to serue in the tabernacle and at 30. yeare olde to beare the burthen of the tabernacle Geneua â— He sayd vnto the Leuites that taught all Israel and were sanctified vnto the Lorde put the holy Arke in the house which Soloâ—on the sonne of Dauid king of Israel did builde it shall â—e no more a burthen vppon your shoulders ¶ It appeareth héere that the Leuites charge was not onely to minister in the Temple but also to instruct the people in the worde of God And where as he sayth It shall bée no more a burthen vpon your shoulders that is as it was before the temple was builtâ— Therefore your office onely is now to teach the people to praise God Geneua How this place following is to be vnderstood For the Leuites were purer hearted to bée sanctified then the Priestes ¶ Pelicane translateth the wordes thus Leuitae quip 〈…〉 〈…〉 ritu c. For the Leuites were sooner or easier sanctified then the Priestes which he expoundeth more plainely in his Commentaries saieng Intiligitur Sacerdotum numerum imminutum fuisse c. It is to bée vnderstoode that the number of the Priestes was diminished which should haue sufficed for to prepare the Sacrifices and therefore they desired the helpe of the Leuites that all thinges might bée done more diligentlye There was also an other cause of the Leuites helpe for the sanctifieng of the Temple and the preparation of the Sacrifice was so sodeinly commaunded that many of the Priestes had not time to sanctifie themselues according to the lawe which required a certeine space for the same and the Leuites might bée sanctified with lesse adoe and in shorter time And surelye the verye circumstaunce of the place doe proue this to be the true vnderstanding of it for these be the wordes that immediatelye goe before but the Priests were too fewe and were not able to sleye all the burnt offeringes therfore their brethren the Liuites did helpe them vntill they had ended the worke and vntil other Priests were sanctified I. W. fol. 11. LEVIATHAN What Leuiathan signifieth DArest thou drawe out Leuiathan with an Angle c. ¶ Leuiathan as diuerse learned men expounde signifieth the greatest fish that liueth in the Sea which is a Whale T. M. Euen
eod Why the iust be afflicted 19. How the afflictions shal be witnesses eo How they are called light things eod How the rest of Christs afflictions are fulfilled 20. Against Who is against Christ who not eod Agony Why Christ was in such an agonie 21. Agrippa For what cause he herd Paul eo Alabaster What the propertie of it is eo Albanenses Of their opinions 22. Albigenses What their opinions wer eo Allegory What an Allegory is eod What the true vse of an Allegory is 23. Of two kindes of Allegories 24. All. How this word All is taken eo God wil haue al meÌ„ saued the meaning eo Al things are yours what it meneth 26 Almes What Almes signifieth 27. We must take heed how we giue c. 29. What profit coÌ„meth by almes giuing eo Of the almes sent to the Saints at Hierusalem eod Sell that ye haue and giue almes the meaning eod Of the almes the Atticus B. of Con seÌ„t 30 Of the almes of Cornelius eod Aloes What Aloes is eod Alogiant What heretikes they wâ—r eod Almuth Lab. i. What the word signifieth 31 Altar What an altar is and how they began eo How Christ is the true Altar 33. What S. Austen did vnderstand by the Altar eod Amatist The definition thereof 36. Amen What the word signifieth 37. Amorites What an euil custome they had eod Anabaptists How they began eod Ananias Of his dissembling 38. How he might haue kept his possessioÌ„ 39 Anathema What the word signifieth eod Andrew Of the death of this Apostle eo Of an heretike called Andrevv eo Angell What an Angell is eod Wherefore Angels were made 41. How they ought not to be worshipped eo Of good and euill Angels 42. How they are not against the authoritie of Magistrates eodem Why the Angels be called powers principalities vertues c. eo How they be called the sonnes of the Gods 43. How they appearing in humaine bodies eod Whether they did eate and drinke when they appeared 44. How they be by nature spirits eod How they be not borne but created eod Appointed to waite on the faithfull 45. How we shall be lyke vnto them eod How Christ is greater then they eo Of mans good and bad Angell 46. The degrees of Angels eod What is meant by the foure Angels 47. What is meant by the 7. Angels eo Who the Angell was eod Of the Angel yâ— went down to the poole 48 Anger What anger is eod How anger in some respect is no sin eo What anger is forbidden 49. How anger or wrath is in God eo Of two kindes of anger 52. Annointing What is ment by annointing eodem The annointing of the sick with oile eo Antes The first inuenters of a common weale 53. Antichrist What Antichrist is eo A prophesie of Antichrists birth 55. The time of Antichrists disclosing eod Proues that the Pope is Antichrist 57. The marks to know Antichrist by eo The place of Antichrists reigne 58. Of Antichrists Disciples 59. Of Antichrists progenie eod Antipas Of his faithfull seruice to God 60. Antropomorphitae What they were eo Apparicions of soules 61. Appelles What his heresie was eod Apolinaris Of the heresie he fell into eo Apostle What an Apostle is 62. Who were Apostles eod How they wer not the heads of the church eodem How the Apostles were equall with Petâ—r 63. How they had wiues 64. Of foure manner of Apostles 65. To take heede of false Apostles eo Of the Apostles traditions 66. Aquarij What they were eo Archbishop How the name is approued eo Archontici 68. Archdeacon When the Archdeacons began eod Arke What the Arke of couenant was 69 What is ment by the ark of the testameÌ„t 70 Of the Arke of Noe. eo Armageddâ—n How it is interpreted eod Arme. What the arme of God signifieth 61 Armintant Of their damnable opinioÌ„s 72 Arrius Of his heresie lameÌ„table end 73 Of the confutation of the Arrians 74. Arrowes What the arrows of God are eo How they are sometime takenâ— for thunder eod How they are taken for sicknesse eod Asia What Asia is eod Of whom it was first possessed 75 Asking The manner of asking of God eo Of whoÌ„ we ought to aske our petitioÌ„ eo How Christ asked what men did c. 67. Assur How the people of Assiria tooke c. eod What is meant by Assur eo Astharoth What maÌ„ner of idol it was 77 Astrology What Astrology is eo Authorities against the abuse therof 78 Astronomy What Astronomy is 80. The first inuenter of Astronomy eod Aue Maria. An Aue Maria of the Popes making eo Auenge How we ought not to aueng 81 Auims What the word doth signifie 82. Auricular confession eod Axe What is meant thereby eo B. BAal What Baal was and c. 82. What Baal-berith was 83. what Baal Peor was eo Babel What Babel signifieth eo For what intent the towre of Babel was built eod Babilon What Babylon signifieth 84. Why Babylon is called an hill eod The description of Babylon and c. eo How Babylon is fallen 85. How it is called the wast Sea 86. How his destruction was prophesied eo Backeparts of God What is meant thereby eo Baptime The right vse of Baptime 87. How we be washed by Baptime eo How Baptime bringeth no grace 88. Of the Baptime of Insants 89. How it is no Baptime but to the child 91. Significations of Baptime eo Considerations of Baptime 92. How it purifieth and cleanseth eod To be baptised in Christ what it is 93. To be baptised in Moses what it is eod To be baptised by the holy Ghost what it is eod To be baptised ouer the dead what it signifieth eod What Iohns Baptime signifieth 94. Of dipping in Baptime eo Of the Oacrament of Baptime eo How Baptime is taken heere 95. Barchochebas Of his heresie eo Bariesu Of his craft and subtiltie eo Barren What a reproch it was in women 99. How barreÌ„ mothers haue brought forth excellent men eo The meaning of the place 97. Why the Church is called barren eod Barthelmew Of his death and martirdome eod Basilides What his heresies were eo Bastard What child is called a bastard 98 How bastards are not admitted in c. eo Bathes How bathes without God c. eo Of Bath a certeine measure 99. Beelzabuh An Idol of the Philistines eo Behemoth What beast this is eod Beleeue What it is to beleeue 100. Prophesied yâ— few wil beleue Christ. 101 How men are driuen to beleeue through the works of God eod The meaning of certeine places eo Beame What this beame signifieth eod Benedict Why he is set among the heretikes eod Beril The description of Beril c. 102. Berillus Turned from his heresie c. eo Beast That came out of the bottomlesse pit eo Of the beast that rose out of the sea 103 How the number of the beast noteth c. eodem Of the beast the woman sat on
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
By whom they ought to be rebuked The ministers ought to preach against abuses Iohn Baptist rebuked king Herod for kéeping his brother Philips wife S. Paule rebuked the Corinthians for hauing of sects among them for one held of Paule an other held of Apollo some held of Peter and some of Cephas For suffering a fornicator among them euen such one as kept his fathers wife For bicause they accused one an other before vnlawfull Iudges and not rather set an vnitie betwéene brother and brother among themselues For bicause they sat with the Gentiles in their Tables and did eate with them of their sacrifices For praieng in a tongue that men vnderstood not And also bicause they doubted in the resurrection 1. Cor. 15. 8 All manner of méere traditions are abuses In vaine doe yée worship me saith Christ teaching the traditions and precepts of men Mat. 15. 8. Esaie 29. 13. Tindale ACHAB Of Satans deceiuing of Achab how it is vnderstood WHo is it saith God that shall beguile me Achab Satan preuēted not God in this case neither came he afore hand to saie If thou wilt giue mée leaue to beguile Achab I will do whatsoeuer thou wilt haue me to do but God beginneth saieng where shall I finde a lieng spirit to go and deceiue Achab for I sée he will néedes bée deceiued euen to the bottome of hell And wherefore is it that God speaketh so Euen bicause the case stood vpon executing of iust vengeance vpon an hypocrite a despiser full of crueltie and a mortall enimie of all goodnesse Achab was a man that had peruerted all Gods seruice vtterlie was wholie defiled with his owne Idols and therewithall also is full of sturdinesse and malice against the Prophets and would giue no eare to anie admonition When he was thus hardened in his sinnes in such sort that a man could gaine nothing by séeking to bring him into the right waie after that God had assaide all waies and sawe hée was a man forlorne when hée held his assises and demaunded who was he that would deceiue Achab for it was Gods will to execute the office of a Iudge Wée sée then that when God meaneth to punish wicked folke and to execute his wrath vpon them according to their deserts hee tarrieth not till hée be moued to it by Satan but preuenteth him c. Caluine vpon Iob. fol. 220 ACCIDENT What an Accident is AN Accident is a thing that maie bée or not be without corruption of that wherein it is As for example One maie take awaie the whitenesse of a wall yet the substance doth still remaine Erasmus How an Accident is not without his subiect In the Sacrament of the Altar saith hée after the consecration there is not neither can be anie Accident without the subiect but there verilie remaineth the same substaunce and the verie visible and incoruptible bread and likewise the verie same wine the which before the consecration were set vpon the Altar to bée consecrated by the Priest likewise as when a Pagan or Infidell is baptised he is spirituallie conuerted into a member of Christ through grace and yet remaineth the verie same man which before hée was in his proper nature and substance This was the opinion of Iohn Puruaie in the daies of king Henrie the fourth In the booke of Mar. fol. 649. ADAM How he was the first man that God created ADam was the first man that God created héere in earth after hee had made both heauen and it with all the ornaments and things belonging vnto them both The first yeare of the world and the yeare before Christ after the supputation that is set out in the end of the Bible of Geneua 3974. hée liued 930. yeares Of certeine notable things done by Adam and Seth. Iosephus writeth that Adam and Seth made two columnes or pillers one of Brasse the other of stone for they foreséeing an extermination of all things to be one by the power of fire the other by the violence and greatnesse of the waters graued therein those things which they had inuented with the prophesies by the which the worde of God might be preserued so that they should remaine as a perpetuall monument to their successours to declare what had bene done He writeth furthermore they diuided the yeare into xij monethes and first obserued and taught the course of the celestiall bodies for it is vnpossible that mans wit could attaine to the vnderstanding of so high and difficult things except God had shewed the knowledge thereof Lanquet Of the comparison the Apostle doth make betweene Adam and Christ. They also obiect vnto vs that the Apostle compared Adam with Christ said vnto the Romanes the euen as in Adam we all die so in Christ we are all quickened Wherefore by this meanes they saie the the grace of Christ ought vniuersallie to be laid forth vnto all men But if they wil so take this cōparison they shall be compelled to graunt the all shall by Christ be brought to felicitie as by Adam all throwne headlong into sinne into death◠But seeing that the thing it selfe declareth the contrarie they maie easilie perceiue that this similitude is not to be taken as touching all the parts thereof especiallie when as none fall of their owne consent into originall sinne but these men will not haue grace to be receiued but through a mans owne consent Wherfore if they admit this difference how dare they affirme that the matter is on each side a like The scope of the Apostle in this comparison is to be considered and beside the scope nothing is to be inferred And in that comparison Paule ment nothing els but that Christ is to those which are regenerate the beginning of life and blessednesse as Adam is to them that are deriued of him the cause of death and of sinne Now whosoeuer is afterward beside this scope gathered touching the equalitie of multitude or of the manner the same is Per accidens that is by chance and perteineth not vnto the scope and substance of the similitude Pet. Mar. fol. 305. How Adam did eate Christs bodie and drinke his bloud As soone as Adam had transgressed the Lords precepts and was fallen vnder condemnation our most mercifull Father of his gracious goodnesse gaue him the promise of health comfort whereby as manie as beleeued were saued from the thraldome of their transgression The word and promise was this I shall put enmitie betwéene thy séede and her séed that séed shall tread thoe on the head and thou shalt tread if on the heele In this promise they had knowledge that Christ should destroie the diuell with all his power and deliuer his faithfull from their sinnes And where he said that the diuell should tread it on the héele they vnderstood right well that the diuell should finde the meanes by his wiles and wicked ministers to put Christ to death And they knewe that God was
voice should bée hearde neither yet so softlie that hée should onelie thinke in minde the things which heâ— desired but in such sort as wée reade that Hanna praied in the first booke of Samuel where it is sayde that shée moued hir lippes onelie neither spake shée anie thing that could be heard Then was the Oracle giuen on this manner vnto the Priest By the power of the holie Ghost certeine letters appeared aboue the other in the brest plate and that either in place or in brightnesse wherein the Priest read the Oracle and will of God And these things are those Vrim and Thumim which the Priest bare in his breast lappe This is Kimhies opinion vnto whom what faith is to be giuen I cannot tell for it might be that the spirit of God did without letters giue Oracles by the voice of the high Priest whose heart he inspired with prophesie c. Pet. Mar. vpon Iudic. 272 Of whom we ought to aske our petition Uerily verily I say vnto you whatsoeuer ye aske yâ— father in my name he wil giue it vnto you ¶ He saith not whatsoeuer ye aske the Father in the name of Saint Peter Saint Paule or other Saints but in my name Let vs aske therefore helpe in the name of him which is able to obteine for vs of his Father whatsoeuer we aske least peraduenture héereafter in the end of the world at the straight iudgement we shall heare Hitherto in my name yée haue asked nothing Bilney in the booke of Mar. fol. 1139. How Christ asked what men did saie of him He asked of his Disciples saieng whom do men saie that I the sonne of man am ¶ If anie man saith Origen be a Bishop or a Magistrate let him hardlie aske this question what doe men saie of mee but this they must aske of them that will tell the truth without flatterie Cheeke ASSVR How the people of Assiria tooke their name of him THe Assirians which is a part of Asia came of Assur the second sonne of Sem which Assur as Lyra saith would not rebell against God with Nemroth in the building of the towre of Babilon but fled out of the land of Senhar into a nother farre countrie where he first inhabited by reason wherof the countrie tooke his name and was called Assiria In the which countrie he builded a citie that in processe was called Niniue which citie was so great that it was thrée daies iourney to goe through it Lyra. What is meant by Assur in this place following Assur also shall be slaine with the sword not with a mans sword ¶ The Prophet should héere séeme to prophesie of the great destruction that happened vnto Sennacherib 2. Par. 32. 21. And Esaie 37. 36. which was done by the sword of the Angell not by the sword of man as ye maie there sée Sennacherib was the king of Assiria and therefore is the destruction of the Assirians which happened vnder him signified by this word Assur Some because the Prophet a little before in the Textâ— moueth the people to forsake Idols expound it thus not by our Idols not by our strength not by mannes helpe which all maie be called the sword of man shall our spirituall enimie which is signified by Assur perish but by the power of God and the inuisible sword that cannot bée séene with which the Angell slewe an hundred foure score and fiue thousand in one night T. M. ASTHAROTH What manner of Idoll it was THis Idoll Astharoth was so called because it stoode to be worshipped in the forme of a Shéepe For a shéepe in Hebrue is called Aschtor And as it appeareth by the fourth booke of kings Cap. 23. 13. it was an Idoll of the Sidonians wherevnto Salomon by the instigation of his wiues builded sometime a Cappell c. Pet. Mar. vpon Iudic. fol. 68. â— ASTROLOGIE What Astrologie is AStrologie is the knowledge of the naturall order and disposition that God hath set in the starres and planets to iudge of the office propertie and vertue and to bring all to their end and vse Caluine The Astrologer is he that knoweth the course and motions of the heauens and teacheth the same which is a vertue if it passe not his bondes and he become of an Astrologer an Astronomer Who taketh vpon him to giue iudgement and censure of those motions and course of the heauens what they prognosticate and destinie vnto the creatures of the earth man beast and other what shall be the temperature of the aire the condition of the earth the state successe of such fruite as it bringeth foorth By this knowledge they forespeake of pestilence and other discases and séeth the death of great men to come such commotions and warres as shall followe betwéene the Princes of the world And thus they saie they knowe by the course of the heauens Whereas they sée the coniunctions of manie planets of figures and fatall disposition and qualitie concurre by reason of whose influence into these inferiour partes all those calamities must happen Heere they abuse not onelie the name of God and the naturall discourse of reason which hath comprehended the motions and course of heauens but also heauen it selfe and attribute vnto the heauens the thing that onelie apperteineth to God To saie the health of man the sickenesse of man the plentie of the earth and scarcitie of the same the regument of common and the life death of gouernours thereof Their knowledge and practise in those things is nothing at all For almightie God hath not made the heauens to that end and purpose that man shold learne of them good fortune or ill as it is plaine Gen. 1. In the second daie God made the Firmament and superiour Starres which the text calleth Rakiah to this end that it should seperate the waters that be vnder the Firmament from those that be aboue the Firmament and God called the Firmament heauen In the fourth daye GOD made the Sunne the Moone and the Starâ—es And sheweth to what purpose and ende he made them the one to haue dominion in the daie the other in the night and God put them in the Firmament of heauen to giue light vnto the earth These rule in the daie and night and put difference betwéene light and darknesse to diuide the yeare into his portes the Spring Sommer Autume and Winter They are in signes likewise saith the Text. The which the Husbandman that tilleth and soweth the ground obserueth without superstition to sowe and reape his corne Hée casteth it into the ground in the Winter and receiueth it againe in the Summer So doth the Marriner make the reuolution of the Moone his decrease and increase whereby he knoweth the tides the ebbes and flowe of the same And the latter Phisitions Auicene and Auerrois hath likewise assigned their vse in mans bodie therefore they appoint diuersitie of daies in the practise of Phisicke one to bée more apt for letting of bloude then other
were as white as Snowe and with him was seene Moses and Helias talking with him Et ecce nubes lucida obumbrauit â—os And behold a cléere Cloud did shadow them and close them in and out of the Cloud was heard a voice saieng Hic est filius meus dilectus in quo mihi bene complacui ipsum audite This is my beloued Sonne for whose sake I am pleased and pacified toward all them that beléeue in him and will hearken vnto his doctrine ipsum audite heare him Furthermore in the first chapter of the Actes of the Apostles we read that a Cloud compassed and closed in the bodie of our Sauiour Iesus ascending vp into heauen and so tooke him out of the sight of the Apostles Thus by these manifest places of Scriptures conferred together ye see euidentlie the wordes of the Prophet put in practise when he saith The Lorde hath made the darkenesse his secret closet and the Cloudes of the aire his Tabernacle to compasse him round about Ric. Turnar How the Cloudes are called Gods pauilions and Chariots The Cloudes and all the cope of heauen are tearmed Gods Pauilions or Tents And diuers times it is said that yâ— Clouds are his Chariots namelie because he guideth them and maketh them to goe forward or els doth as it were walke vpon them to make his triumphs Thus you sée how God is presented vnto vs as a Prince in that he vseth the Heauens as his Palaice and his maiestie sheweth it selfe there Againe the Clouds are as ye would saie the pillers of his pauilion to the end we shuld be the more moued to consider the royall workmanship Then séeing it is so let vs learne to yéeld God that which is his owne and let not his glorie be lefaced through our vnthankfulnesse Cal. vpon Iob. 672. COCKATRICE EGGES The meaning of the place following THey breede Cockatrice Egges and weaue the Spiders web ¶ To bréede Cockatrice Egges is to go about that which is mischieuous and wicked to weaue the spiders web is to go about vaine and trifling things which are of no value although they séeme neuer so excellent vnto the doers T. M. ¶ Whatsoeuer commeth from them is poyson and bringeth death Geneua COLDE What it is to be colde I Would thou wert either hotte or colde ¶ In some mens opinion to be colde is as much as to be vtterlie void of faith and to be hot is to persist stedfastlie and stoutlie in faith that is workfull by loue and to be luke warme is nothing els but to be a counterfetter and dissembler that is to saie to be hot and faithfull to outward appearaunce inwardly to be void of faith Marl. vpon the Apoc. fol. 67. I know by thy works that thou art neither hot nor cold c. ¶ Thy works are euidentlie open before me saith the Lord I knowe them in their kinde I sée thou art neither cold nor hot thou art neither a full Infidel nor a full beléeuer neither a perfect Pagan nor a perfect Christian thou art neither constant in thy faith nor yet all without faith Outwardlie thou art hot but within thou art cold as yâ—e Inwardlie thou abhorrest the word of God yet dost thou not outwardlie condemne it I wold thou wert either cold or hot either a Christian or none at all either a perfect louer of the veritie or els a ful hater of it not a dissembling Hypocrite as thou art iudging euill good and good euill calling darknesse light light darknesse making sower swéete and swéete sower allowing fables and lies and contemning the wisedome of God None is so farre from the kingdome of heauen as is a false Christian. Much sooner is he conuerted to the truth that is all colde or all without faith then he that vnder the colour and pretence of Gods lawes maintaineth errors and lies Forsomuch therefore as I finde thee betwéene both neither of both halfe colde halfe hot and neither fullie cold nor hot neither faithfullie giuen to Gods word nor all whole with out it but a false and glosing hyporrite I will begin to vomit thée as a morsell out of season spew thée out of my mouth as a thing out of kinde Thou shalt not be digested Neither shall my word allow thee nor my promise admit thée to rest with Abraham Isaac and Iacob in the kingdome of heauen But thou shalt be throwen forth into exterior darknes wheras shal be wéeping gnasâ—â—ng of téeth I will cast thee out detest thee abhorre thee For much worse are they that abuse or despise yâ— gift of God then they which neuer receiued it c. Bale vpon the Apoc. COALES OF FIRE What the meaning of S. Paule is in this place FOr in so doing thou shalt heape hot coales of fire vppon his head ¶ This place maie be vnderstood two manner of waies either that our gentle kindnesse towards our enimie shal be vnto him a cause of great damnation and so by the coales we shall vnderstand the vengeaunce of God or that our enimie being ouercome by our gentlenesse and as a man might saie being kindeled with loue might repent and become our friend Sir I. Cheeke ¶ Either thou shalt wound him with thy benefit or els his conscience shall beare him witnesse that Gods burning wrath hangeth ouer him Geneua ¶ Thou shalt as it were by force ouercome him insomuch that his owne conscience shall moue him to acknowledge thy benefites and his heart shall be inflamed Geneua ¶ After this sort doth Salomon point out the wrath of God that hangeth ouer a man Beza COMFORTLES The meaning of this place of Iohn I Will not leaue you comfortlesse ¶ Some vnderstande this of the returne of Christ vnto his Disciples after his Resurrection But other some a great deale better referre the same vnto the comming of the holie Ghast As if Christ should haue said ye shall thinke when I am gone from you in my bodelie presence that you are Orphants without a Father but if you consider the matter well I will neuer leaue you For I will come vnto you with the spirit of consolation which shall helpe you with fatherlie affection in all aduersities So beneficiall shall my departure be vnto you so great profite shall my death bring vnto you Marl. COMMAVNDEMENTS OF GOD. How they be impossible for man to fulfill IF thou wilt enter into life keepe the Commaundements ¶ Remember that when God commaundeth vs to do anie thing he doth it not therefore because that we of our selues can doe that he commaundeth but that by the Lawe we might sée and know our horrible damnacion and captiuitie vnder sinne and therefore should repent and come to Christ receiue mercie and the spirit of God to loose vs strength vs and to make vs able to doe Gods will which is the Lawe Now when he saith if thou wilt enter into life kéepe the Commaundements is as much to
because the King should not entice him by this sweete poison to forgette his religion and accustomed sobrietie and that in his meate and drinke hée might dailye remember of what people he was And Daniel bringeth this into shewe how God from the beginnning assisted him with his spirit and at length called him to be a Prophet Geneua DARKNESSE Of the darknesse that was in the land of Iewrie at the death of Christ. DArknesse ouer the land c. ¶ Not ouer the whole earth but this darknesse was ouer Iudea onelie or Hierusalem For if this darknesse had bene ouer the whole worlde it woulde haue ben thought a natural Eclipse and so not regarded of men But to haue Iudea couered with darknesse and the Sunne to thine in other places was a more notable myracle Tertulian doth affirme in this Apologitico that this darknesse of the Sunne was written in the booke of auncient monuments of the Romans For Pilate as he writeth in an other place had foreshewed all these things vnto Tiberius Eusebius also in his Chronicles maketh mention of this darknesse of the Sunne and of the earthquake by the which manie houâ—es in Bechania sell downe Hee bringeth in Philogontis the writer of the Olimpiades for his witnesse There want not some which write that this darknes was ouer the whole world béeing lead thervnto by the writing of Philogontis and Orosius describing â—eraduenture those things which were kept of this matter in the monumentes of the Romanes beeing written and foreshewed as we said euen nowe by Pilate vnto Tiberius But although this was brought foorth by one or two writers yet notwithstanding the historie of their times was so common that such a notable myracle could not be buried in silence of so manie which diligentlie obserued those things which were not so well worthie to be remembred Marl. fol. 726. What is vnderstood by darknesse in this place And the darknesse comprehended it not ¶ This darknesse that is to saie the vnfaithfull which doe sit alwaies in darknesse and in the shadow of death doe all that they can to darken and put out the beames of this Sunne but they shal neuer preuaile Psal. 9. Esaie 29. Abdy 1. Sir I. Cheeke They could not perceiue nor reach vnto it to receiue any light of it no they did not so much as acknowledge him Beza What is meant heere by darknesse And men loued darknesse c. By darknesse is héere meant the ignorance of Christ and whatsoeuer else worldlie men loue moe then Christ. For they which are not borne of God as they cannot heare the word of God so it is necessarie yâ— they prefer the ignoraunce of Christ before they knowledge him and so to loue darknesse more then light Marl. vpon Iohn fol. 82. DAVID Of Dauids praise to king Saule by Doeg DOeg one of the chiefe about Saule hated Dauid and praised him to Saule not of loue but of hatred thinking that for as much as Saule was now vexed with a diuell he might kill Dauid at one time or other but God turned it to good Lyra. The cause whie Dauid was vnknowne both to Saule and Abner Saule said to Abner whose sonne is this younge man and Abner aunswered as thy soule liueth O King I cannot tell ¶ Saule knewe not Dauid now although he had béene in seruice with him afore And the matter that brought out Saule of knowing of Dauid was his bearde which was now growne and did chaunge the sight of his face verie much And whie did Abner saie that he knew not Dauid seeing hée was in seruice with him before Ans. It might bée that Abner did not know Dauid for that he was captaine of the kings armie and alwaies occupied in the kings affaires in the extreame partes of his dominion and not at home during the small time of Dauids béeing with king Saule Lyra. Of Dauids comming to Ahimelech the Priest When Ahimelech sawe Dauid come so sodeinlie so hastelie vnto him and also alone he meruailed not a little thereat and saide Quare tu solus nullus est â—ecum Whie art thou alone and no man with thée Héere it seemeth that Dauid had no bodie with him but himselfe alone when he came to Ahimelech but that is not so for the text saith afterward if thy seruants be cleane fro women So that it appeareth that he had men with him but yet verie few in comparison of them that he was wont to haue And therefore Ahimelech saith Whie commest thou alone The Euangelist S. Mathew also saith haue ye not read what Dauid did when he was an hungred and they that were with him how he entered into the house of God and did eate the shew breads which were not lawful for him to eate neither for them which were with him but onelie for the Priests Héere it is plaine that he came not to Ahimelech alone Ric. Turnar Of Dauids â—e to Ahimelech The king hath commaunded me a certaine thing c. ¶ These infirmities that we sée in the Saints of God teach vs that none hath his iustice in himselfe but receiueth it of Gods mercie Geneua ¶ This lie that Dauid made to Ahimelech Priest of Nob and such like infirmities as we see in the Saints of God maie teach vs that no man is iust of himselfe but receiueth all iustice at Christs hand The Bible note Why the people flocked to Dauid And there gathered vnto him all men that were in comberaunce and in debt ¶ The peoples gathering to Dauid was not to assemble a rebellious multitude to inuade King Saule and to depose him from the Crowne to set vp himselâ—e For neither they came for anie such purpose but for their succour béeing in debt and trouble or otherwise vexed Neither did Dauid send for them nor incited anie to take his part nor proclaimed himselfe to be King or published the Lords anointing of him or euer vsed that multitude that came vnto him for anie such purpose And yet the question is moued both by Caietanus and Lyranus héerevpon The question saith Caâ—etanus ariseth whether it were lawfull for Dauid to receiue these debters in the preiudice of the Creditours that had lent them The solution is that if these men had houses fieldes or vineyards they are vnderstood to haue lefte their goods vnto them But if they were vtterlie vnable to paie their debts they were excused for their vnabilitie vntill their better abilitie For that Dauid excellentlie instructed all theÌ„ that came vnto him while he taried in that Caue The Psalme testifieth I will praise the Lord at all times Conteining according to the letter a doctrine giuen ther of Dauid vnto the Souldiers Therefore Dauid receiued not these men in preiudice of their Creditours And thus as he did not receiue them to the preiudice of anie priuate man so hée receiued them not to the preiudice of the King publike state Where as Lyra moueth the other question saieng
maketh these ten strings the ten Commaundements and when he had spoken somewhat of one of them at last he commeth to the Sabboth daie I saie not saith he to liue delicatelie as the Iewes were wont For it is better to digge all the whole daie then to daunce on the Sabboth daie Pe. Mar. vpon Iudic. fo 287. Chrisostome in his 56. Homelie vpon Genesis when he entreateth of the mariages of Iacob Ye haue heard saith he of mariages but not of daunces which he there calleth diuelish and he hath manie things in the same place on our side And among other he writeth The Bridegroome and the Bride are corrupted by dauncing and the whole Familie is defiled Againe in the 48. Homelie Thou séest saith he mariages but thou seest no daunces for at that time they were not so lasciuious as they be now a daies And he hath manie things of the 14. chapter of Mathew where he spake vnto the people of the dauncing of the Daughter of Herodias amongst other things he saith At this daie Christians do deliuer to destruction not halfe their Kingdome not another mans head but euen their owne soules And he addeth that whereas is wanton dauncing there the Diuell daunceth together with them c. Pet. Mar. vpon Iudic. fol. 287. Dauncing taken in good part Thou hast turned my mourning into dauncing ¶ By the word Dauncing there is not meant euerie manner wantonnes or Ruffianlie leaping and frisking but a sober and holie vtteraunce of gladnesse such as the holie Scripture maketh mention of when Dauid conuaied the Arke of Couenaunt into his place Caluine What the Ethnikes opinion was of Dauncing Aemilius Probus in â—he life of Epaâ—â—â— ondas saith that 〈…〉 sing and to daunce was not verie honourable among the Romanes when the Grecians had it in great estimation Salustâ— in Cantilinario writeth that Sempronia a certaine lasciuious and vnchast woman was taught to sing and daunce more elegantlie then became an honest matrone and there he calleth these two things the instruments of lecheâ—id Cicero in his booke of Offices writeth that an honest and good man will not daunce in the market place although he might by that meanes come to great possessions And in his Oration which he made after his returne into the Senate he calleth Aulus Oabâ—â—us his enimie in reproth Sa 〈…〉 or Cal 〈…〉 strâ—â—us that is The fine Dauncer It was obiected to Lucius Aurona for a fault because he had daunced in Asiaâ— The same thing also was obiected vnto yâ— king Deiotarus Cicero aunswereth for Murena No man daunceth being sober vnlesse peraduenture he be mad neither in the wildernesse neither yet at a moderate honest banket The same Cicero in Philippiâ—â—s vpbraideth vnto Autonie among otherâ— his vices Dauncing Pet. Mar. vpon Iudic. fol. 287. DEACONS What the Deacons office was THe Deacons receiued the dailie offerings of the faithfull the yearelie reuenewe 〈…〉 of the Church to bestow them vpon true vses that is to saie to distribute them to feede partlie the ministers and partlie the poore but by the appointment of the Bishop to whom also they yearelie rendred accompts of their distribution Caluine in his inst 4. b. cha 4. sect 5. Of the election of Deacons Ideo hoc non permiserunt sort c. The Apostles saith Chrisostome did not commit the election of Deacons to lottes neither they being moued with the spirit did choose them though they might haue so done for to appoint the number to ordeine them to such an vse they challenged as due vnto themselues And yet do they permit yâ— election of them to the people lest they shuld be thought to be partial or to do any thing for sauor D. W. How Deacons maie preach and baptise In the beginning of the 8. Chapter of the Acts Saint Luke declareth that all the Apostles did still remaine at Hierusalem wherefore it could not be Philip the Apostle which was now at Hierusalem but it must néedes be Philip the Deacon that was dispearsed with the rest came to Samaria where he now preached and baptised And of this iudgment is Caluine whose words vpon the place and Chapter be these S. Luke had before declared that the Apostles did not step from Hierusalem it is probable that one of the 7. Deacons whose daughters did prophecie is héere mentioned c. D. W. Although saith Gualter it was the office of Deacons to take charge of the common treasures of the Church and of the poore yet was it héerewith permitted vnto them to take the office of preaching if at anie time necessitie required as we haue hetherto seene in the example of Stephen And peraduenture there was not so great neede of Deacons at Hierusalem when the Church was through persecution dispearsed and therefore they which before wer stewards of the Church goods did giue themselues whollie to the ministerie of the word Tertulian in his booke de Baptismo hath these words Baptizâ—â—di c. The high Priest which is the Bishopâ— hath authoritie to baptise so haue the Ministers and Deacons but not without the authoritie of the Bishop for the honor of the Church Hierom aduersus Luciferianos saith thus I doe not denie but that it is the custome of the Church that the Bishop shuld gae to laie his hands by the inuocation of the holie spirit which a â—arre off in little Cities by Ministers and Deacons wer baptised And a little after he saith Neither yâ— Minister nor deacon haue authoritie to baptise without yâ— coÌ„mandement of yâ— Bishop Beza saith that Deacons did oftentimes supplie the office of Past ours in the administration of the Sacraments and celebrating of marriage and to prâ—â—e this he noteth 1. Cor. 14. 1â— Iohn 4. 2. D. W. fol. 588. DEAD To be Dead to the Lawe what it is EUen so ye my bretheren are dead concerning the Lawe ¶ To be dead concerning the Law is to be made free from the Lawe and from the burden therof and to receiue the spirit by which we maie doe after the Lawe and the same is to be deliuered from the Lawe of death Tindale ¶ Are dead concerning the Lawe by the bodie of Christ. ¶ Because the bodie of Christ is made an offering and a Sacrifice for our sinnes wherby God is pleased and his wrath appeased and for Christs sake the holie Ghost is giuen to all beléeuers whereby the power of sinne is in vs dailie weakened we are counted dead to the Lawe for that the Lawe hath no damnation ouer vs. The Bible note The Dead shall heare how it is vnderstood The Dead shall heare the voice of the Sonne of God ¶ Héere he speaketh of the resurrection of iustification whereby the wicked ariseth from his wickednesse and whereby the sinner is brought from the death of his sinnes into the life of righteousnesse and speciallie of the calling of the Gentiles which was done after the comming of the holie Ghost For
Cor. 15. 52. Tindale How this place following is vnderstood Because his face shall be so deformed and not as mans face ¶ That is his face shall be more deformed then other mens his beautie fouler then the beautie of the sonnes of men The whole sentence meaneth that manie men shall be estonied wheÌ„ they shall sée Christ our sauiour which was excéeding beautifull before all the sonnes of men Psal. 45. 2. so wickedly and violently intreated of the Iewes spit vpon scourged crowned with thorne all be blouded yea greatlier humbled contemned and despised then euer was anie mortall man T. M. FAITH What Faith is FAith is a sure confidence of things which are hoped for and a certeintie of things which are not seene ¶ Faith trust in Christ onelie is the life and quietnesse of the conscience not trust in works how holie so euer they be or appere Works caÌ„not set the heart at rest because we euer think they be not inough nor yet good inough but to few and so fal we to mistrusting after which followeth despairing and so damnation if we leaue not the confidence in them and sticke to faith which canne receiue and beléeue without mistrust that Christs workes on the crosse hath full purged cleansed and loosed vs from our sinnes Againe Faith is a liuely and stedfast trust in the fauour of God wherewith we commit our selues altogether vnto God and that trust is so surelie grounded and sticketh so fast in our hearts that a man wold not once doubt of it though he should die a thousand times therfore and such trust wrought by the holie Ghost through faith maketh a man gladde lustie chéerefull and true hearted vnto God and all creatures by the meanes whereof willingly and without compulsion he is glad and readie to do good to euerie man to suffer all things that God maie beloued and praised which hath giuen him such grace so that it is impossiblâ— to separate good works from faith euen as it is impossible to separate heate and burning from fire Therefore take heede and beware of thine owne fantasies which to iudge of faith good workes will seâ—me wise when indéede they are starke blinde and of all things most foolish Praie God that hée will vouthsafe to worke faith in thine heart or else thou shalt remaine euermore faithlesse faine thou imagine thou enforce thou wrastle with thy selfe and doe what thou wilt Againe Faith is the beléeuing of Gods promises a sure trust in the goodnesse and truth of God which faith iustified Abrahamâ— Gen. 15. was the mother of al his good works which he afterward did for faith is the goodnesse of all workes in the sight of God Good works are things of Gods coÌ„maundement wrought in faith And to shew a show at the commandement of God to do thy neighbour seruice with all with faith to be saued by Christ as God promiseth vsâ— is much better theÌ„ to build an Abbeie of their own imagination trusting to be saued by yâ— fained works of hypocrits Iacob robbed Laban his vnckle Moses robbed the Aegiptians Abraham is about to sley burne his own son al are holy works because they are wrought in faith at Gods commandement To steale rob murther are no holy works before worldly people but vnto theÌ„ the haue their trust in God they are holie when God commandeth them What God commaundeth not getteth no reward with God Holy works of mens imagination receiue their reward héere as Christ testifieth Math. 6. 2. Tindale Faith is an vndoubted beliefe most firmelie grounded in the minde Bullinger fo 30. Againe True faith is the wel-spring root of all vertues good works first of al it satisfieth the minde and desire of man and maketh it quiet and ioyfull Bullinger fol. 54. How Faith is the ground of all good works As a good trée in the time of the yeare bringeth foorth good apples not to make him good for he is good before nor yet this apple is to his owne profit but vnto other mens notwithstanding the good nature the is in him must needs bring it forth So like wise yâ— iust man must needs do good works not by them to be iustified but alonelie in them to serue his brother for he hath no néed of theÌ„ concerning iustification This is the verie true way maner of doing good works how the no man can do goods workes but a iustified man as our sauiour Christ saith either make yâ— trée good and then his fruit must be good or els the tree euill and his fruit also euil for a good trée must néedes bring forth good fruite and a bad euill fruite D. Barnes How Faith iustifieth The faith of true beleeuers is the God iustifieth or forgiueth Christ deserueth it the faith trust in Christs bloud receiueth it certifieth the conscience thereof saueth deliuereth from feare of death dampnation this is it the we meane when we saie faith iustifieth the faith I meane in Christ not in our own works certifieth the conscience the our sins are forgiuen vs for Christs bloud sake Tindale fol. 187. Againe when I saie the faith iustifieth the vnderstanding is the faith receiueth the iustifieng God promiseth to forgiue our sinnes to impute vs for full righteous And God doth iustifie vs actiuely yâ— is to saie forgiueth vs for ful righteous Christs bloud deserueth it saith in the promiser receiueth it certifieth the conscience therof Faith chalengeth it for Christs sake which hath deserued all that is promised cleaueth euer to the promise truth of the promiser pretendeth not the goodnes of the worke but knowledgeth that our works deserue it not but are crowned and rewarded with the deseruinges of Christ. Take an example of young children when the Father promiseth them a good thing for dooing of some trifle and when they come for their reward dalyeth with them saieng What that thou hast done is not worth halfe so much Should I giue thée so great a thing for so little a trifle Ye did promise mée ye said I should haue it why did you promise and whieâ— did you saye so And let him saie what he will to driue them off they will euen saie againe you did promise me so yée did you said I should haue it so ye did But hirelings will pretend their worke and saie I haue deserued it I haue done so much my worke is worthie it c. Tindale fol. 225. That faith the mother of all good workes iustifieth before wée can bring forth anie good worke as the husbaÌ„d marrieth his wife before he can haue anie lawfull children by her Furthermore as yâ— husbaÌ„d marieth not his wife the she shuld coÌ„tinue vnfruitful as before as she was in the state of virginity wherein it was impossible for her to heare fruit but contrariwise to make her fruitfull euen so faith iustifieth
euermore since the beginning of the world commaunded all inuocation all praiers all supplications all hope and confidence of helpe either bodilie or Ghostlie to be put whollie and onelye in him the onelie fountaine of life grace goodnesse health or plentie and whatsoeuer we haue Therefore it séemeth to be a dangerous sentence to saie O Iacob this is the generation of them that séeke thy face To the vtter auoiding of this inconuenience ye must note yâ— by this word Iacob is not vnderstood yâ— person of Iacob the Patriarke which was the son of Isaac â— brother to Esau but by this word Iacob the Scripture doth customablie vnderstand the whole family the whole household and the congregation of Gods people which in their manners and liuings doe follow the steppes of Iacob which according to his name was a mightie wrastler against all worldly wayes and lewde lusts of the flesh To proue that this word Iacob doth signifie all the whole people of God we haue to witnesse beside the words of the Prophet in diuers places of yâ— Psalm the manifest words of the Prophet Esa. 44. 1. Audi Iacob seruus meus Israel quem elegi c. Hearken O Iacob my seruaunt and O Israel whom I haue chosen thus saith the Lord thy fashioner and â—ormer thy helper and protector from the womb of thy mother I wil poure my spirit vppon thy seede and my blessing vppon thy stocke so that this man shall say I am the Lords and another shall call in the name of Iacob Certaine it is that these words were spoken many hundred yeares after Iacob the Patriarke was departed out of this lyfe So that the Prophet héere by the name of Iacob and Israel which was all one man vnderstandeth all the Congregation of Gods people whome he biddeth to be of a good chéere and in the Lord to ioye in this lyfe for vpon all the seed of Iacob that is vpon all faithful people that do follow the fashioÌ„ of Iacob in faith purenes of life god promiseth to poure vpon them their seede his holy spirit so that this man in this corner shall say I am the Lords another man in another corner shall call on the name of Iacob that is in the name of the same God that Iacob called on which is the father of our Lord Iesus Christ. This is inough to teach that by this one word Iacob is vnderstood all the faithfull flocke people of God which doe séeke the face of Iacob when they doe follow the steppes of Iacob in good liuing Ric. Turnar Of Iacobs lye to his father And Iacob said to his father I am Esau thy first begotten sonne c. ¶ Although Iacob was assured of this blessing by faith yet he did euil to séeke it by lyes and the more he abuseth Gods name therevnto Geneua ¶ This subtill dealing of Rebecca and Iacob with Isaac considered by it selfe is altogethers blame-worthy but if it be referred to the will of God and setting foorth of his decrée it is commendable The Bible note ¶ Some to excuse Iacobs lye saith thus Though Iacob was not the person of Esau yet in office and dignitie he was because he had obtained the birth-right So doth Christ say that Iohn was Helias because he came in yâ— persoÌ„ spirit of Helias Lyra Of Iacobs wrastlyng with the Angell When Iacob was afraid of his brother Esau and had praied to God he would deliuer him out of his hands God to comfort Iacob and to declare vnto him that he should not feare his brother Esau caused an Angell in the likenesse of a man to wrastle with him till it was day and could not preuaile against Iacob till he exercised a poynt aboue mans strength which was that he smote Iacob vnder the thigh wherewith the sinow of Iacobs leg shranke Then said Iacob I will not let goe my hold vntill thou blesse me What is the name said the Angell Iacob sayd he Well said the Angell thou shalt be called Iacob no more but thy name shal be Israel that is by interpretation a man that séeth And because thou hast wrastled with me which doth represent the person of God and hast preuailed feare not but thou shalt preuaile against men By this mystical wrastling he was ascertained that he should ouercome his brother Esau. As euermore at length the good men shall ouercome the bad R. Turn What the seede of Iacob is All men that doe wrastle fight manfully against the flesh the world and the diuell shall at length of Iacobs wrastlers be made Israelites that is the perfect séers of God in ioye and blisse euerlasting with Iacob All such spiritual wrastlers because they follow the steps of Iacob otherwise named Israel are called Semen Israel the séede of Israel Turnar How God beholdeth no sinne in Iacob He beheld no wickednesse in Iacob nor saw Idolatrie in Israel ¶ There is no people without sinne neither yet Israel but God looketh not on it he waxeth not angrie in the ende he auengeth it not according as it deserueth but amendeth it by his grace T. M. Of the finding of Iacob in Bethel ¶ Looke Bethel The vnderstanding of this place following The name of the God of Iacob defend thée By the God of Iacob or Israel is vnderstood the God of the whole stocke progenie and ofspring of Iacob or Israel and farther of all the people of the Lord as in Esay 44. 1. The cause why is that Iacob which as ye read Gen. 35. 10. was after called Israel was father to the twelue patriarks of whom the twelue tribes the whole people of Israel descended T. M. I AM. The meaning of this place following I Am that I am or I will be that I will be ¶ I will bée that I will be I am as some doe interpret it which is I am the beginning and ending by me haue ye all things and without me haue ye nothing that good is Iohn 1. 3. T. M. I am that I am ¶ The God that euer hath bene am shall beâ— the God almightie by whom all thinges haue their beeing and the God of mercie mindfull of my promise Apoc. 1. 4. IAMES Why he was called the Lords brother IAmes the Lords brother ¶ He was called the Lords brother for kinred sake for he was borne of Marie and Cleophe who was sister to Christs mother D. Heines Of the death of this Iames. Clement saith that he was cast downe from the pinacle of the Temple and being smitten with the instrument of a Fuller was slaine Booke of Mar. fo 53. Of the death of Iames the brother of Iohn ¶ This Iames saith Clement when he was brought to the tribunall seate he yâ— brought him was the cause of his trouble séeing him to be condemned and that he should suffer death as he went to execution he being moued therwith in heart and
Euangelist vseth is Anthropos And as Plato techeth it is made oâ— vp looking for yâ— state of mans body is vpright his face is aduanced to heauen he is not bent downeward to the ground after the manner of other beasts which thing the Greeks noted by the name of a man calling him Anthropos an vp looker They haue also another word Aner In the holy scripture written in Gréeke this worde Anthropos signifieth a man compassed with misery for in the tenth of the Acts when Cornelius worshipped Peter he sayd vnto him arise I also am Anthropos a mortall man And againe Paule and Bâ—â—â—abas when at Lustra iâ—â—â—ters Chaplaines wold haue sacrificed vnto them rent their clothes and cried saieng Men why do ye these things we also are Anthropoi men subiect to the same passions and miseries yâ— you be See then the measure yâ— the Euangelist kepeth wheÌ„ he saith yâ— I was sent of God he adorneth him with high authoritie setteth him vp on high aboue the common sorte of men but vsing together this word Anthropos he tempereth the matter with iust measure yâ— no man should think of Iohn more then he wasâ— For our nature and custome is either to aduance man too high or to abase or depresse theÌ„ too low The Iews extolled Iohn Baptist too high for some thought yâ— he was no man but an Angel in a mans bodie Some tooke him for the promised Messias The Euangelist weigheth him in a true paire of ballance neither diminishing any thing that God had giuen him nor adding more then was found in him c. Traheron Of the first man Adam and the second man Christ. The first man was of the earth earthly the second man is the Lord from heauen ¶ S. Paules purpose in this place is not to speake of the substance of our bodies or of yâ— substance of the Lords bodie but of the qualities as the words following declare Hoios Of what qualitie yâ— earthly of yâ— qualitie are the earthly of what qualitie the heauenly is of that qualitie are the heauenly This then is the sense The first man was of yâ— earth earthly that is subiect to sinne and corrupt affections which bring death The second heauenly that is full of heauenly qualities which through the power of Gods spirit draweth them lyfe and immortalitie As we beare the Images of the earthly yâ— is were sinfull and therefore compassed with death so shal we beare the Image of the heauenly that is our spirites shall bée renued to true holynesse our bodyes to immortalitie Wherfore when he saith the second man is the Lord from heauen hée meaneth not that he brought his body from heauen but that he is heauenly as he expoundeth himselfe that he is endued with heauenly qualyties Traheron ¶ Whereas he sayth The second man is the Lord from heauen it is attributed to Christ as concerning his diuinitie not in respect of his humanitie whose flesh hath this glorie by the power of God who dwelleth in it Geneua Of the man that gathered stickes on the Sabboth day They found a man gathering stickes on the Sabboth day ¶ Necessitie droue him not to gather stickes therefore was he worthy his cruell death forasmuch as he despised to heare the word of God wherevnto he was so straightly commanded to giue eare on the Sabboth day T. M. Of the man wounded There was a man saith Christ that trauailed from Hierusalem to Iericho by the way fell among théeues was spoiled wounded c. ¶ In which person mankinde is signified much more cruelly handled by the diuell then the figure expresseth we were spoiled of the gifts yâ— God had endued Adam withal as innocencie immortalitie the Image of God not onely in daunger of temporall but euerlasting death from which wee could neuer deliuer our selues The priest Leuit ministers of the law by whom yâ— law is signified passed by they ne could ne would help the afflicted They loked vpon him they saw that was all for the law sheweth reuealeth our misery reléeueth it not The Samaritane in whom our sauiour Christ the christian righteousnesse coÌ„ming by him is signified powreth Oyle into his wounds bindeth them vp carrieth him to the Inne wherein is noted both our lacke and miserie and also our help from whence it commeth How the birth of man is foure manner of waies Men haue bene brought into the world 4. manner of waies The first manner was of Adam who was shaped of the â—lime of the earth The second was of Eue who was brought out of a rib of Adams The third was of Christ only who was borne of a pure virgin The fourth is the coÌ„mon birth of all other men which are conceiued of the séede of male and female together Hemmyng MANDRAGORAS What Mandragoras is AND found Mandragoras in the field ¶ The Hebrues call it an hearbe or rather a root that beareth yâ— similitude of mans body Other cal it an Apple which being eaten with meat causeth conception S. Austen thinketh that it pleaseth women because it hath a pleasaunt sauour or rather for deinti 〈…〉 because there was not many of them to get T. M. ¶ The Mandrake is a kinde of hearbe whose root hath a certeine likenesse of the figure of a man Geneua MANES How the sect of Maniches rose of this man Of this man came the sect of the Maniches he was a Persian borne in manners rude and barbarous and of a fierce and cruel nature and without all modestie he endeauoured to perswade the people that he represented the forme of Christ. Sometime he sayde that he was Paraclitus that is the true comforter that was promised by Christ. His followers denied Christ to haue taken very flesh They reiected also the old Testament and part of the new Cooper In the time of Aurelianns began first the Maniches and one Manes bornâ— in Persia was the beginner of them This same spread his venim abrode largely First by yâ— Arabians afterward in Affrica which went to spéedely on yâ— it could not be swaged the space of two hundred yeares afterward The chiefe of their doctrine was yâ— ther wer two Gods the one good the other euill both like euerlasting This doctrine seemed vnto mans reason allowable For séeing God is good by nature that in the meane season the euill hath such power it is necessary ther be also a peculiar God which is authour doer of euils equal to the other God with power euerlastingnes Beside these had they other opinions the they taught namely yâ— Christ was no true God neither receiued they the bookes of the Apostles but fained their seueral doctrines yâ— which they called Christs gospel also They bosted also of seueral illuminatioÌ„s of heauen said they gaue the holy Ghost They ordeined sundrye ceremonies They vsed also choise of meates They forbad wedlocke saieng that thereby is obteyned the holy
his wife and therefore béeing thought to haue bene gelous ouer her he brought her forth before the people and sayd This is my wife and that ye might vnderstand that I am not gelous ouer her I am content for my part that any of you take her to wife which thing also hee meant as farre as the lawes of God would suffer But they which were afterwarde called Nicholaites vnderstandinge his wordes peruersly supposed that the wiues amonge Christians ought to be common Pet. Mart. vpon Iudic. fo 230. NIGHT. How night is taken in this place THe night commeth when no man can work ¶ The night is when the true knowledge of Christ how he onely iustifieth is lost then can no man worke a good work in the sight of God how glorious so euer his workes appeare Tindale How the night was diuided into foure parts Augustine in his sermon De verbis Domini the. 14 Oration◠saith that the elders diuided the night into foure parts of which euerie one conteined 3. houres which he confirmeth also by the testimonies of the holy Scriptures For it is sayd that the Lord came vnto the Apostles in the. 4. watch of the night when they laboured so vehemently in the sea that their Ship was verie néere sunke The same Father writeth the like thing vpon the. 79. Psalme The glose also in the Decrées 1. question The one Super veniente pascha maketh mention of the names of those partes of the night Conticinium Intempestem Gallicinium Antelucanum That is the bed time the dead part of y◠night the cocke crowing and the dawning of the day Pet. Mar. vpon Iudic. fol. 139. For a thousand years in thy sight c. as a watch in the night ¶ As touching this word watch we know how mē in old time were wont to diuide the night into foure watches of which each one consisteth in thrée houres a péece Now this similitude is added to make the matter séeme lesse as who wold say a thousand yeares in Gods sight differed nothing from 3. houres of the night in which men scarcely know whether they be a wake or a sléepe Caluine NILVS ¶ Looke Water of the Sea for the description heereof NIMROTH By this man was Idolatrie first inuented ¶ Looke Idolatry Why he was called an hunter IN that he was called an hunter is signified that he was a deceiuer of soules an oppressour of men And for that he withdrew men from the true religion of God he was so called NINE Of the nine that returned not againe vnto Christ. BUt where are those nine ¶ The Priestes had so abused the nine and made them beleeue that they were healed and cleansed of their leprosie by their workes other obseruaunces that they returned not to Christ to giue him praise which had only healed them as he had done the other I. Veron ¶ He noteth héere their ingratitude and that the greatest part neglect the benefites of God Geneua Of the ninth houre ¶ Looke Houre NOETVS What his heresie was NOetus denied that there were thrée persons saieng all thrée were on He called himselfe Moses and said that Aaron was his brother he said the Father the Sonne and the Holy ghost suffered in the flesh Epiph. haeres 57. NOMBER The nomber of the beast ¶ Looke Beast NOSE OF GOD. What the Nose of God signifieth THe Nose of God saith Augustine doth signifie his inspirations in the hearts of the faithfull Smoke went out at his nostrells 2. Reg. 22. 9. NOT. The meaning of these places following THou art not far from the kingdome of God ¶ When Christ had heard the discréete aunswere of the Scribe concerning the loue of God and the loue of his neighbour he said vnto him Thou art not farre from the kingdome of God that is thou hast the true knowledge of the lawe and lacketh nothing but faith and trust in me by which onely commeth euerlasting life To sit on my right hand and on my left is not mine to giue ¶ Though Christ had receiued all power of his Father yet had he not receiued it to this ende that he should giue the glory of his kingdome vnto other then his father had appointed Beside that Christ doth héere speake as a man For touching his Godhead he was and is equall with the Father Sir I. Cheeke ¶ God my Father hath not giuen me charge to bestow Offices but to be an example of humilitie vnto all Geneua Thou shalt not kill ¶ God saith to the priuate man Thou shalt not kill but to the Magistrate he saith Thine eye shall not spare Thou shalt not suffer the wicked Sorcerer to lyue Not possible ¶ Looke Impossibilitie Not seene c. ¶ Looke Happy Not chosen many ¶ Looke Chosen NOTHING The meaning of this place following ANd hath nothing in me ¶ Satan hath power ouer those that are subiect to sin for he worketh in the children of disobedience Therefore séeing the Lord was pure from all sinne Satan had no power at all in him c. But if Satan had no power of Christ why then did he preuaile so much that he brought him to the death of the Crosse For shortly after Christ died and that the most shamefull death of all other euen y◠death of the Crosse. Heare now the cause thereof in these wordes of our Sauiour following But that the world may know I loue the Father that is to say therfore I will giue place to the power of Satan and deliuer my selfe into the hands of sinners that the world may know I loue the father Marl. fol. 498. ¶ Satan shall assaile me with all his force but he shall not finde that in me which he looketh for for I am that innocent Lambe without spot Geneua NOVACIAN What the opinions were which this man held NOuacian a Priest of Rome fell from his order and called his sect Catharous that is Puritans He would not admit vnto the Church such as fell after repentaunce He was condemned by sundry notable men and in sundrye Councells Euseb. li. 6. ca. 42. He abhorred second marriage Epip haere 59. By what occasion the heresie of this Nouacian sprong About the yeare of Christ. 251. in Alexandria Dionisius ther Bishop was cruelly tormented and many other martired put to death all kindes of paines wer inuented 〈…〉 constraine them to forsake their Religion◠by which meanes diuers for feare denied Christ some before theyr paines and some in the time of their torments of which many repenting wer after by y◠Councell of Cipriate receiued into y◠Church Of this occasion sprang the heresie of Nouacian a Priest who was the first Anabaptist in Rome allowed not Priests marriage and taught that they which had once forsaken their faith should not be receiued againe to penaunce Cooper When the heresie of Nouacian was condemned About the yeare of Christ. 254. Cornelius the. 20. Bishop of Rome which succéeded Fabian condemned the
repentaunce sought of them but onely that they must beléeue Arbitramur hominem iustificari absque operibus legis We béeing taught of Christ thinke saith Thomas according to the truth of the Apostle that euery man whether he be Ieâ— or Gentile is iustified by faith Act. 15. 19. By faith purifieng theyr hearts and that without the workes of the lawe And that not onely without the Ceremoniall workes which did not giue grace but also without the workes of the Morall commandements according to that saieng of Titus 3. ver 5. Not of the workes of the righteousnesse that we haue wrought The reason is presumed that we are saued for our merites the which he excludeth when he saith Not of the workes of the righteousnesse which we haue done but the true reason is the onely mercie of God There is not therefore in them the hope of iustifitation Sed in sola fide but in faith onely Workes are not the cause that any body is iust before God but they are rather the executions and the ministring of righteousnesse In this point though he swarue from the truth in many other points he speaketh right I. Bridges fol. 143. Our Aduersaries when they doe teach that the iustifieng of vs doth not consist in faith onely but in workes also what doe they els but obscure the glory of Gods grace and extoll the merite of our workes They doe not waye that it is necessarye that our iustifieng doe consist in faith onely for as much as it is bestowed freely If they cannot abide the word onely or alone let him leaue it and vse this word fréely For in case we be iustified fréely by faith as the Apostle doeth testifie it must néedes followe that we be not iustified by faith works but by faith onely If it be not by faith onely but by workes withall then is it not freely but of duetie If it be of dutie and not fréely then there is no glory of Gods grace at all Musculus fol. 229. ONE Of one Mediatour ¶ Looke Mediatour What the Prophet Ose doth meane by one head THen shall the Children of Iuda and the Children of Israel be gathered together and appoint themselues one head ¶ To wit after the captiuitie of Babilon when the Iewes wer restored but chiefe this is referred to the time of Christ who should be the head both of the Iewes and Gentiles Geneua ¶ The number of the Children of Israel shall be as the sande of the Sea shore that cannot be numbred And it shall come to passe in the place where it was sayde vnto them Ye are no people of mine there shall it be sayd vnto them ye are the children of the lyuing God And the Children of Iuda the Children of Israel shall assemble together and shall appoint to themselues one head Upon which words S. Hierom writeth thus All these things shall come to passe because it is the great daye of the séed of God which séede is expounded not the Pope but Christ. There shall assemble together the Children of Iuda that is to say the Apostles the Children of Israel that is to say the Heathen conuerted together that is to say in one Church and shall appoynt vnto themselues one head that is to say not one Pope but one Christ. Iewel fol. 101. ¶ Let vs remember saith Augustine the corner stone that is Christ and not the Pope and the two walls the one of the Iewes and the other of the Heathen Iewel fol. 101. Of one Sheepefold And there shall be one Shéepefold ¶ When the Gentiles haue receiued the Euangelicall faith they shal be associate and ioyned to the faithfull people of the Iewes and so of them both there shall be one folde that is of the Iewes Gentiles there shall be one Church One God saith Paule one Faith and one Baptime Therefore we must be one euen as wée are called into one hope c. They which gather vpon this place that there shall be a mutual consent and agréement among men in the whole world insomuch as none shall remaine as Inâ—â—dell or vngodly doe erre and know not the Scriptures neither doe consider what is the state and drift of this place Againe ther are some which gather of this place that after the last day of Iudgment all both good and bad shall be gathered into one place of eternall life But the opinion of those men is most foolish For then shall the Shéepe be seperated from the Goates the iudgement of the Shéepe shal be one the iudgement of the Goates another as the Scripture plainly testifieth Marâ— vpon Iohn fol. 374. Of one Spirit He that cleaneth vnto God is one spirite with him ¶ Nico. Lyra vpon this place saith Vâ—us non secundum rem c. One spirit with God not one in déede but one in loue or according to affection So that we are vnited vnto God by faith and loue and none otherwise ORACLE What an Oracle is AN Oracle is properly the minde and aunswere of God by some diuine Interpreter declared as by some Prophet Priest or otherwise by man ORIGENIANI Of whom these Heretikes bare their name ORigeniani were Heretikes called after aâ—e Origen not he that was the great Cleark of Alexandria they condemned marriage yet liued they beastly their manner was to haue among them religious women like Nunnes whom they deâ—â—led yet vsed meanes to kéepe them from swelling Epiph. haer 63. Of the Heretikes that sprang of the learned Origen Origeniani againe were Heretikes which so called themselues of Origen Adamantius the great Clearke of Alexandria they taught as Epiphan saith haeres 64. that there was no resurrection that Christ was a creature the Holy ghost a like that the soules were first in heauen came downe into the bodies as it wer into prison that in the end the diuels should be saued Epiphanius as I read in Socrates Eccl. hist. li. 6. ca. 11. was become the enimy of Origen through the spite malice of Theophilus Bishop of Alexandria The diuell bare Origen a displesure he procured heretikes to father vpon him lewd opinions He complaineth himselfe in a certaine Epistle how that Heretikes corrupted his works Pamphilus Martir the great friend and familiar of Eusebius wrote an Apologie in his behalfe Eusebius li. 6. ca. 3. 18. 20. 26. reporteth of the famous men that fauored Origen Socrates Eccle. histor lib. 6. cap. 12. writeth in his commendation Athanasius gaue of him a notable testimonie Chrisostome would in no wise bée brought to condemne either Origen or his works Socrates li. 6. cap. 11. 12. 13. ORIGINALL SINNE That no man is without originall sinne THe death of our Lord Iesus Christ the sonne of God is a mightie remedie against the wound of originall sin wherewith the nature of all men is in Adam corrupt and slaine and from whence the infection of all concupiscence hath sprong Augustine in the Articles falsely
mortifie his body for to liue according to the doctrine yâ— he himselfe did teach least be should be reproued of men when they should sée him doe contrary or contemne yâ— thing which he taught other to doe Ric. Turnar Of Paules vnquietnesse of the flesh ¶ Looke Flesh. How Paule wrought with his hands He abode with them wrought Their craft was to make tents ¶ How doe they followe Paules example which neither giue themselues to the studie of holy Scriptures to feede the flocke of Christ nor yet will labour with their hands but liue idly with the sweate of other mens browes there was a lawe among the Massilians that if any man did go about to liue idly vnder the pretence of some kind of religion he shuld in no wise be receiued into their citie Sir I. Cheeke ¶ Thus he vsed where euer he came but principally at Corinthus because of the false Apostles which preached without wages to winne the peoples fauour His craft was to make tents or pauilions which were made of skinnes Geneua Wherefore Paule wished himselfe to be seperate from Christ. For I haue wished my selfe to be seperated from Christ for my bretheren c. ¶ The Apostle loued his bretheren so entirely that if it had bene possible he would haue bene ready to haue redeemed the casting away of the Israelites with the losse of his owne soule for euer For this word seperate betokeneth as much in this place Beza ¶ He sawe the losse and destruction of his whole nation falling so farre from Gods true religion he considered how far God should be dishonoured when his wonderfull benefits and blessings bestowed vpon his people should take none effect but vtterly be defaced which so mightely moued him the he wished rather to be cut off from Christ then those things should come to passe The Bible note ¶ He would redéeme the reiection of the Iewes with his owne dampnation which declareth his zeale towardes Gods glorie Read Exo. 32. 32. Geneua How Paule had a wife Paule wished that all men were as he was That is hée wished that all the Corinthians which aduaunced themselues of virginitie widowhood could liue chast without a woman as he did which left his wife in an other place then where hée preached that all men were without care as he was which thing commonly followeth marriage ¶ Looke Apostles had wiues what Erasmus saith thereof ¶ Ignatius and also Clemens Alexandrinus which were verie nigh the Apostles time doth plainely affirme that S. Paule had a wife Ecclesiast histo li. 3. cap. 30. What Paule calleth the infirmitie of the flesh Paule calleth the infirmity of the flesh no disease of yâ— body or temptation of the flesh but his suffering and affliction which he suffered in his bodie So that he setteth the same against the vertue and power of the spirit But least we should séeme to wrast and peruert Paules words let vs heare himselfe speaking in the. 2. Cor. 12. 10. Therefore I take pleasure in infirmities in reproches in necessities in persecutions and anguish for Christs sake for when I am weake then am I stronge And in the. 11. chapt 13. In labours more abundant in stripes aboue measure in prisons more plenteous in death oft of the Iewes fiue times receiued I fortie stripes saue one I was thrise beaten with roddes I was once stoned I suffered thrise shipwracke c. These afflictions which hée suffred in his body he calleth infirmities of the flesh and not corporall diseases Of Paules voice Looke Voice PAVLVS SAMOSATENVS Of the heresie that this man taught THis man was Bishop of Antioch He denied the trinitie He taught that Christ tooke his beginning of our lady And was a man onely of our common nature which heresâ—e was condemned by a generall Councell Paulus excommunicated He was about the yeare of our Lord. 267. PEACE How Christ came not to send peace on earth but debate SUppose ye that I am come to send peace on earth I tell you nay but rather debate ¶ So the peace as this world loueth which is then at peace when mens appetites and desires are satisfied and when the euill agrée with the euill came I not to send on earth but therfore came I with yâ— words of very peace to destroy the peace of this world For sith the doctrine of the Gospell which teacheth all peace shal be enuied of many it cannot be but debate must arise euen amongest greatest friends while they that loue this world will sooner exercise cruelty towards them yâ— they loue best then leaue yâ— vices which they haue bene accustomed vnto And againe those whome the fire of the charitie belonging to the Gospell hath touched will by no meanes suffer themselues to be deuided from that which they haue begun to cleaue to Betwixt these two am I not come to set peace but debate Tindale What it is to be at peace with God Because therefore that we are iustified by faith we are at peace with God through our Lord Iesus Christ. ¶ To be at peace with God is none other thing then to haue tranquility rest in our hearts to Godward knowing assuredly the we be accepted of him do please him which thing we finde by fayth onely in that it receiueth forgiuenesse of sinnes newnesse of life euerlasting by mercy obteined at Christs hands Our own workes can bring no such tranquilitie because they be vnsure and engender doubt of which followeth desperation and of it dampnation we are not ashamed of our hope for we are sure by the death of Christ that God loueth vs and will bring our hope to passe ¶ By peace héere is meant that incredible and most constant ioye of minde when we are deliuered from all terrour of conscience and fully perswaded of the fauour of God this peace is the fruit of faith Geneua ¶ By peace which is the fruite of faith is ment the incredible and most constant ioy of minde our conscience being quiet and established in Gods grace The Bible note How peace makers be blessed Blessed be the peace makers c. ¶ To inherit this blessing it is not onely required that thou haue peace in thy selfe and that thou take all to the best and be not offended lightly and for euery small trifle alway ready to forgiue nor sowe â—o discord nor auenge thine owne wrong But also that thou be feruent and diligent to make peace go betwéene person persoÌ„ that thou leaue nothing vnsought to set theÌ„ at one Tin ¶ Cursed be the peace breakers pikequarrellers whispers backebiters sowers of discord dispraisers of them that be good stirrers vp of Princes to battell bée-liers of the true preachers of Gods word c. Tindale What peace offering is To offer peace offering of Oxen vnto the Lorde ¶ Peace offering is to reconcile God towards men to be at peace with them to forgiue
foorth the truth Ridley Teaching you vaine speculations as worshipping of Angells of blinde ceremonies and beggerlye traditions for nowe they haue no vse séeing that Christ is come Geneua PHISICKE By whom it was first inuented AESculapius the sonne of Apollo was the first inuenter and practiser of Phisick who for that science the antiquitie honoured as a God And such as recouered from anye disease did sacrifice vnto Aesculapius a liue Cock But the Poets do fable that he was slaine with lightening of Iupiter because he had with cunning of Phisick restored Hippolitus the sonne of Theseus to lyfe Vdal Of the woman that had spent all her goods in Phisicke Had suffered many things of many Phisitions and had spent al that she had ¶ Heere the woman is not blamed because shée had spent and bestowed much substaunce vpon Phisitions but rather we doe learne that Phisicke ministred without God is vnprofitable Let vs not then despise Phisicke which the highest did create from the earth but let vs resigne put our whole wil into the hands of God whether he wil heale vs by phisick or bring vs to our graue Sir I. Cheeke How God must be sought before the Phisition He sought not the Lord but Phisitions ¶ He sheweth that it is in vain to séeke to phisitions except first we séeke to God to purge our sinnes which are the chiefe cause of all our diseases and after vse the helpe of the Phisition as a meane by whom God worketh Geneua PHOTINVS Of his heresie PHotinus Bishoppe of Sirmium mainteined the heresie of Sabellius Paulus Samosatenus that Christ was not God before Marie bare him He said the worde was at the beginning with the Father but not the Sonne Socrates li. 2. cap. 24. Epiphan heraes 71. PIETIE What Pietie is PIetie is a true worshipping of God a soundnesse of doctrine and a pure lyâ—e which things follow hope and fayth Pet. Mar. vpon Iudic. fol. 279. Lactantius calleth it iustice and deuout worshipping and knowledge of God godlinesse godly affection naturall loue towards the parents and kinsfolke naturalnesse naturall zeale or affection PILATE Of the Acts and death of this man THis man being ordeined President of Iudea at his first entrie to flatter Tiberius caused the Image of Caesar to be brought into the Temple of Hierusalem whereby rose a great sedition forsomuch as the Iewes being therewith grieuously offended offred themselues rather to the death theÌ„ they wold suffer any Image in yâ— temple Pilate in like manner vsed the treasure called Corbona contrarie to the custome and lawe of the Iewes and because diuerse of the Iewes shewed themselues to be gréeued therewith he beate and slew a great number of them And after the death of Christ as witnesseth Tertulian Pilate wrote to Tiberius the Emperour of the death vertue and miracles of Christ who after he had published the same in the Senate would haue had Christ to be ascribed and numbred among the Gods of the Romanes but the Senatours woulde not consent thereto in anye wise because that Pilate wrote to the Emperour and not to them But Tiberius continued in his sentence defeÌ„ded on pain of death that no man should persecute the christen people Pilate at the last was commanded by Vitellius prouost of Surrey to goe to Rome there to aunswere to certeine complaints which should be layde to his charge by the Iewes for which accusations hée was after deposed and banished to Lions in Fraunce where as Eusebius saith he slew himselfe ¶ Of Pilate Iosephus writeth hée succéeded Valerius Graccus vnder Tiberius and was deputie of Iudea ten yeares About the eight yeare of his gouernment he crucified Christ. And two yeares after that being expired he was put out of his office by Vitellius deputie of Siria for the innocent Samaritanes that were slaine an other béeing put in his place and he constrained to go to Rome to purge himselfe in the iudgement of Caesar against the accusation of the Samaritanes But before he came to Rome Tiberius was dead and Gaius appointed in his roome Under this Gaius as Eusebius maketh mention in his ecclesticall historie Pilate slew himselfe Marl. vpon Math. fol. 685. Of Pilates wife His wyfe sent to him sayeng Haue thou nothing to doe with this iust man for I haue suffered manye thinges this daie in my sléepe because of him ¶ Onely Mathew maketh mention of this thing concerning the wife of Pilate which was done when Pilate was sitting downe on his Tribunall seate to giue iudgement of death against the Lorde Haue nothing to doe with that iust man As touching the Gréeke text it is sayde Thou hast nothing to doe with that iust man But the Hebrew text hath Haue thou nothing to doe with that iust man Beholde and note héere how the innocency of Christ deserued testimonie of euery one namely of Iudas of Pilate of Pilates wife of Anna of the false witnesse of the wise men of the Cananites of the Samaritanes of the Centurion and lastlye of the theese hanging on the Crosse. For I haue suffered manie thinges although the meditation and studie in the daye time might be occasion of this dreame yet notwithstanding it is without al doubt that the wife of Pilate suffered those torments not naturally as many doe at this daie oftentimes but rather by singular instinct and motion of God Many haue thought that the Diuell suborned this woman and craftely couloured the matter in her that hée might staye the redemption of mankinde the which is verye vnlikely in all pointes when as by the motion prouocation of the Diuell the chiefe Priests and Scribes did so greatly séeke and desire to destroye Christ. Therefore we must this rather thinke of it that the innocencie of Christ was proued by manye meanes of God the Father to the end that it might appeare that he died not for his owne but for others sakes And for that cause he thought good to be absolued so oftentimes by the mouth of Pilate before hée was condempned that in his innocent dampnation there might appeare a lawfull satisfaction for our sinnes But Mathew very expresly and plainely setteth forth the matter least any man shoulde meruayle why Pilate was so carefull and diligent to defend and contende in the tumult of the people for the lyfe of a contemned man And truely God constrained him by the terrour of the dreame which his wife suffered to defend the innocencie of his sonne not that he might deliuer him from death but onely to declare that he was punished for other mens faultes c. Mar. fol. 702. Why the priests deliuered Iesus to Pilate And deliuered him to Pilate ¶ It was not lawfull for them to put anye man to death For all causes of lyfe and death were taken awaye from them first by Herode the great and afterward by the Romanes about fortie yeares before the destruction of the temple and therefore they deliuered Iesus to Pilate Theo.
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
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
sit as God and to bée exalted aboue all that is called God For whoso contemneth the Decalogue of the table of the commaundements of God there is but a small punishment for him neither is that punishment to death but contrariwise he yâ— shal contemn or violate speaking to Frier Brusiard the constitutions which you cal the sanctions of men is couÌ„ted by all mens iudgmeÌ„ts guiltie of death What is this but the high bishop of Rome to sit to raign in yâ— temple of God yâ— is in mans conscieÌ„ce as God Bil. in the b. of M. 1140 What it is to sit on the right hand of God Sit thou on my right hand c. ¶ To sit on the right hand is to haue yâ— same glory of the godly maiestie the he hath to rule gouern as largly as he doth Ephe. 1. 20. whom he set on his right hand in heauenly things aboue all rule c. That is made him equall with himselfe and ruler ouer all things T. M. What it is to sit in the dust Thou shalt sit in the dust ¶ To sit in the dust is to bée brought low to be poorely araied decked to sit without pompe and to fall from hir estate and degrée As is said Ionas 3. 6. The Prophet héere describeth the destruction of Babylon vnder the figure of a proud Quéene which was deliciously and dainetely brought vp and after fell into extreame pouertie miserie and wretchednesse T. M. Why they sate not downe at the eating of Passeouer ¶ Looke Passeouer SIXE TROVBLES What it is to deliuer out of vi troubles HE shall deliuer thée in vi troubles ¶ We had néede to minde well this lesson that is to wit that God wil deliuer vs out of vi troubles as if it had ben said we must not trust in God onely for a daye or two or onely for one push but forasmuch as our lyfe is full of many miseries so yâ— we be not sooner crept out of one aduersitie but there commeth another fresh in the necke of it so we be tormented with miseries out of number Therefore insomuch as we haue a continuall battell and should be ouerthrowen incontinently if God were not at hand to helpe vs we must beléeue for a certaintie that he will not faile vs. Some expound this text more precisely as though it were said that God will deliuer vs from miseries all yâ— time of our life and in the ende make vs to passe out of all by taking vs out of this world For lyke as the world was made in vi daies so also mans life is willingly comprehended in that number then commeth rest wheÌ„ God strippeth vs out of this mortall body for ye sée how he then maketh an ende of all our labours griefes and battells But let it suffice vs to hane the plain meaning of this text which is that although we be â—ossed with many miseries during this present lyfe God will continually make vs way out of them bring as to a good hauen Cal. vpon Iob. fol. 99. This sentence propounded after the manner of a Prophecie in the 5. chap. of Iob signifieth all one with that of Paul 1. Coâ— 10. 13. God is faithfull which shall not suffer you to be tempted aboue your strength but shall in the middes of the temptation make a waye to escape out Eliphas meaneth he hath verelye wrapt thée in many miseries but when the seuenth commeth when it shall seeme to him that the offence is sufficiently punished and that thou hast left thine impatiencie for that layeth he to Iob though vniustly then will he prosper thée with so great health that thou shalt after leade thy lyfe most â—ortunate T. M. ¶ Alluding the sixe troubles to the sixe daies of Gods first worke and the seuenth daye he rested meaning that of all thy cares and troubles God wil delyuer thee and bring thée to rest as in the seuenth day The Bible note ¶ He will send trouble vpon trouble that his children maye not for one time but coÌ„tinually trust in him but they shal haue a comfortable issue euen in the greatest and the last which is héere called the seuenth Geneua What time of the daye the sixt houre was ¶ Looke Houre SLEEPE How sleepe is taken in Scripture THe maide is not dead but sleepeth ¶ Sleepe in the scripture is taken oftentimes to dye neither is it so saide of the good onely but also of the wicked It is said of Steuen when he had thus spoken he fell asleepe and of Lazarus Our friend Lazarus is asléepe but I goe that I may awake him Moreouer it is written Of the which some remaine as yet other some are asléepe Also of wicked Ieroboam it is said And he slept with his Fathers Both the wicked and the vngodly sléepe vnto the Lord and shall be raised of him but this is onely beleeued of the godly which know yâ— God is not the God of the dead but of the liuing that all things liue vnto him Héer vpon yâ— Christians with a singular faith calleth the place of the burial Coimeteâ—iou which is in Latin DormitoriuÌ„ as much to say in English properly a sléeping place which commonly we now call a Sepulcher a Tombe or a graue But heere in this place Christ taketh it otherwise For Christ maketh a speciall difference betweene sleepe and death to the ende he might bring hope of life as if he should haue said She is not so dead that she sleepeth in death for ye shall see hiâ— arise by and by whome ye thinke to be deadâ— Marl. vpon Mat. fol. 191. Concerning them which are fallen asléepe ¶ To sléepe in this place is taken to dye because of the sure hope of the resurrection For we are not so sure to rise againe when we laye our selues downe to sléepe as we are sure by the word of God that our naturall bodies shall be raised againe and this sléepe ought onely to be applied to the body and not vnto the soule which is immortall S. I. Cheeke But while men slept ¶ This sléepe signifieth the negligence that men haue of God which connueth by the carefulnesse of riches and pleasures of this world Tindale Sléepe henceforth and take your rest ¶ This is an Ironie which is one thing spoken another ment And héere in hidding them sleepe he signifieth that it had bene more méeteâ— for them to haue gone about other businesse then to fall a sléeping at this time Tindale ¶ He speaketh this in a contrary sense meaning they shuld anone be well wakened Geneua What Dauid ment by this sleepe That I sléepe not in death c. ¶ That is that I sléepe not the sléepe of death that I dye not and be ouercome of mi 〈…〉 enimies and therefore followeth it least mine enimies say they haue preuailed against me T. M. The meaning of this place following And many sléeping in the earth
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
spoken of me are now fulfilled Ric. Turnar VIPER The propertie of this venemous beast THE nature of a Uiper is this when the time of gendering is the male commeth to the female and putteth his head into her mouth which the female biteth off and so killeth the male whose head ingendereth within the female a great sort of egges hanging togethers like beads when the time commeth that she should bring them forth shée putteth forth but one and yet is all a day in doing that Then the other being left within her are so greedie to come forth that they gnawe out her bodye and so commeth forth and killeth the damme Of the Viper that hung on Paules hand And he shooke off the viper into the fire and felt no harme ¶ By this miracle God performed his promise made to his disples that neither Serpent nor poison should hurt them And also by the same was confirmed the Gospell of his sonne Iesus Christ which Paule preached vnto the world Sir I. Cheeke The vipers of all kinde of beasts is most pestiferous for if they do but scant touch a man they bring violent death as appeareth by the men that in the I le of Miletum who when they sawe the viper hang on Paules finger after his Shipwracke they sayd Surely this man is a murtherer whome although hée haue escaped the daunger of the Sea vengeaunce will not suffer to liue But when they sawe him the viper cast into the fire to haue no harme for they thought he shoulde haue béene burnt or else sodeinly fall downe dead they altered their mindes and sayd hée was a God So great daunger doth the poison of a viper bring Marl. vppon Math. fol. 46. VIRGINITIE What true virginitie is THat is not true virginitie when the body is restrained from the naturall course disposition of wedlocke but when the pure and maidly abstinence is to kept both in body minde that by the disposition of God all our lyfe is consecrate and hallowed to better studies and purposes for as touching the restraint or countenance thereof is to small purpose For wée finde many beasts also which doe not go to fellow and therfore Augustine doth a right cal virginitie the vertue not of y◠body but of the minde And the Apostle saith that she may be an idle sléeuelesse matter But he thinketh it the part of virgins to thinke vpon these things which do apperteine vnto the Lord which is nothing els but with heart mind to follow y◠Lords will accordingly as the necessitie of the Saints and condition of euery time doth require Musc. fol. 507. The places of S. Paule in this matter expounded He y◠standeth stedfast in his hart hauing no necessity but power of his owne will hath determined in his heart to kéepe his virgin doth well so he that marrieth his virgin doth wel but he that marrieth her not doth better ¶ S. Hierom expounding this text saith these words Ille firmus statuit cuius puella consensus patris firmauit voluntaria He purposeth stedfastly whose maidens consent hath confirmed the fathers will Then by S. Hierome the consent of the maide is required without which the father can order nothing Erasinus in his Paraphrase vpon the same place saith If any man perceiuing that he hath libertie to bestow his virgin in marriage or not to bestow her is not compelled by néede to either of both hath determined purposed in his minde to kéep his virgin at home which desireth no marriage doth right For as it is ieoperdus to hold her frō marriage y◠is desirous of marriage so is it vngodly to discourage maids minds from the desire and vow of chastitie Note heere also y◠S. Paule compelleth no man to vow but hée letteth euery man stand to his own wil. Furthermore be willeth whatsoeuer he be that decréeth in his heart virginity y◠he first consider whether it lieth in his power to kéep his decree or not If it be in his power then saith S. Paule doth he better to kéepe his virginitie then to marry As concerning virgins saith S. Paule I haue no precept of the Lord but alonely I giue you my counsell c. ¶ Note y◠S. Paul wold not binde y◠Corinthians to virginity◠because he wold not tangle them in a snare but alonely he exhorteth them to virginity as vnto an honest comely thing y◠they might the more quietly serue God Upon the same text saith Athanasius that y◠Apostle would compell no man to keepe virginitie against his will nor he would not make virginity a thing of necessitie S. Paule prouing cléerely that no man ought or can be bound to virginitie further then the gift of God doth strengthen him saith thus As concerning virgins I haue no precept of y◠Lord but onely I giue you my counsell for I think it good by y◠reason of this present necessitie that a man should liue so As hée would say vnto virginitie I cannot binde you further then your gift is nor I doe not recken it a thing necessarie to win heauen by For heauen is neither the price of virginity nor yet of marriage but alonely I recken virginity a good an expedient thing to liue quietly by in this world For in marriage is many things y◠doth distract disturbeth a mans minde That this is S. Paules meaning it is well proued by the text y◠followeth If a virgin doth marrie she doth not sinne but she shal haue much temptation in the flesh that is to say many occasions of disquietnesse But I saith S. Paule would gladly spare you from such occasions for I wold haue you without sorrow And she that is vnmarried hath no care but how to serue God but she that is married hath much care and sorrow how shee shall dispatch all worldly businesse So that Saint Paule doth cleerely declare his meaning how that virginitie is no néerer way to heauen then marriage is sauing that alonely an vnmarried person hath not so many occasions to be disquieted as the married hath Héere we sée that Saint Paule hath no commaundement to binde men to chasttitie and yet the Pope compelleth all Priests to forsweare marriage and to vow chastitie But if any man thinke c. ¶ Héere we learne that it is y◠parents part to marry forth their children For in the olde time no contract of matrimony tooke effect without authoritie of the parents Read Deu. 7. 3. Also parēts ought to prouide betimes for their children in no wise to compell them either to virginitie or to wedlocke vnlesse they sée them to misuse thēselues Read Gen. 24. Sir I. Cheeke S. Hierome sayth Si quis consideret virginem suam c. If any man consider that his owne virgin that is to say his own flesh groweth proud boileth vnto lust and cannot stay it ther is laied vpon him a double necessitie either to take a wife or to fall
causes of true repentaunce that bringeth forth wéeping One is for because we haue through negligence omitted many things which we ought not to haue done These are commonly called sins of committing omitting And in the same place he interpreteth this sentence Bring forth worthy fruit of repentance after this manner that wee should wéepe for the sinnes already committed and we should take héede that we doe not the same againe Chrisostome also vpon the Epistle to the Collossians the. 12. homely complaineth that the christians abused teares And when as otherwise teares are good creatures of God they defame them in adioyning them to those things which deserue not weeping Sinnes onely sayth he are to be wept for not onely our owne sins but other mens also Which Paule performed in very deede who in the second to the Corinthians sayde That he was afraide not to come vnto them but so that he was deiected and compelled to wéepe for very many which had fallen and not repented Yea and hée exhorted the same Corinthians to wéepe for other mens sinnes when in the first Epistle he sayd Ye are puffed vp and ye haue not mourned namely for the grieuous crime of an incestuous man And Dauid in his 119. Psalme writeth Mine eyes haue brought forth riuers of waters because they haue not kept thy lawe That holy Prophet wept because of yâ— publike transgressions of the lawe when he sawe the same transgressions perpretated he abundantly powred out teares c. Pet. Mar. vpon Iudic. fol. 63. How godly men doe easilier weepe then laugh Ezechiel in the. 8. chapter commended certeine which wept for the wicked acts of other men And héereof it commeth that when holy men sée horrible spectacles of sinners oftentimes to happen they easilyer burst forth into teares then into laughter for so Christ vsed whom we read to haue oftentimes wept but neuer to haue laughed which selfe same thing also we must doe at this day when as so great and euill an haruest of sins doth on euery side offer it selfe vnto vs. Pet. Mar. vpon Iudic. fol. 63. VVHY Why God doth this or that we ought noâ— to aske WHen it is asked saith S. Austen why God did this thing or that thing we must aunswere that he did it because yâ— it was his will so to doe If thou goest any farther asking why it was his will so to doe thou doest aske a thing which is both greater and higher then the will of God which thing cannot be found out Aug. cont Mad. li. 1. cap. 3. Why God doth more for one then for another If a man doe aske why God doth shew mercye more to one then to another S. Austen maketh aunswere by an apt similitude on this wise If a man haue many debters that doth owe vnto him the like sum of money doth it not lye in his power to forgiue some of them the whole debt to call vpon the other for the whole sum who can lay any thing to his charge for so doing Then marke saith he we are all debters vnto God and haue all deserued euerlasting damnation that he doth then of méere mercy and goodnesse forgiue some and to some againe he doth according to righteous iudgement who shall be so bolde to blame him for it I. Veron Why doth not God will some say giue his grace to all alike when his word is preached but suffereth some to receiue it other to despise it S. Luke in the Act. 13. 48. And they saith he did beléeue yâ— were ordeined before to life euerlasting Againe he could doe it saith S. Austen because he is almighty and why then doth he it not because saith he that he will not And why he will not that doe we leaue vnto him Veron ¶ Looke Predestination Will of God Vaine Questions VVHITE What is vnderstood by the white horse BY the white horse may be vnderstood the first state of the christian Church without blemish By the second seale red horse vnderstand the state of the kingdome of Christ in yâ— time of yâ— martirs By the third scale the beast yâ— black horse ballance measure vnderstand dearth want of victuals with the portion that was allowed for one man for his dayes spending which happened to all the world either when Claudius or â—raianus raigned Emperours By the fourth seale the beast the voyce and the pale horse vnderstand the heretikes which diuers waies vexe the holy Church with false doctrine The fift seale may signifie the right godlye Christian men The sixt seale the great misery affliction which shall rise be procured through Antichrist Marl. ¶ Looke Seale ¶ By the white horse is signified the Apostles and the first disciples of Christ for why yâ— scripture doth so call them These horses were white they were made pure righteous cleane by Iesus Christ and bare him by their preaching the world ouer Such a white horse to the glory of God was Paule when he bare the name of Christ before the Gentiles the Kings the Children of Israel c. Bale What is meant by the white stone And will giue him a white stone ¶ Arethas writeth that such a stone was wont to be giuen to wrastlers at games or els that such stones did in olde time witnesse the quitting of a man Beza ¶ By the white stone is signified the election before God also euerlasting peace and confidence in the grace and fauour of God vnto euerlasting life Sir I. Cheeke ¶ I will also giue him for a token of perpetuall peace and loue that pure and precious stone Iesus Christ so white as the Lily â—loure innocent and cleane from all contagious vices to be his onely and whole wisedome righteousnesse light health and redemption Bale VVHOLE BVRNT OFFERING Wherefore it was called a whole burnt offering ¶ Looke Burnt offering VVHOREDOME How whoredome is taken in the Prophet Ose. THe vse of whoredome or fornication throughout the Prophet is to take another God beside the true God to serue Images and beléeue in them T. M. How whoredome was punished by death Bring ye hir forth let hir be burnt ¶ We sée that the law which was written in mans heart taught them yâ— whoredome should be punished with death albeit no law as yet was giuen Geneua How whoredome being suffered spreadeth abrod Whoredome saith Basil stayeth not in one man but inuadeth a whole Citie For some one young man commeth to an harlot and taketh vnto himselfe a fellowe and the same fellowe taketh another fellow wherefore euen as fire béeing kindeled in a Citie if the winde blow vehemently stayeth not in yâ— burning of one house or two but spreadeth farre and wide draweth a great destruction with it so this euill being once kindled spredeth ouer all parts of the Citie Pet. Mar. vpon Iudi. fo 233. How whoredome is spued out As it spued out the people that were before you ¶