of men by manifest signes of his Diuinitie Geneua How the sonne is punished for the fathers fault He shall dye the death and his bloud shall be vpon him ¶ He sheweth how the sonne is punished for his fathers fault that is if he be wicked as his Father was doeth not repent he shall be punished as his father was or els not Geneua SONNE OF GOD. How Christ is proued to be the Sonne of God THou art my sonne this daye haue I begotten thée ¶ That is this daye haue I declared that thou art my naturall son meaning especially the time in which he made him knowen in the world by his wonderfull workes as S. Paule ment when he said God was made manifest in the flesh noting the working of the spirit working in his birth life death resurrection ascension so this daye noteth no perticular time but al times in generall wherein God hath shewed his power in Christ as especially in the time he liued among vs c. Deering Of the Sonne of Gods deliuering vp his kingdome vnto his father Then commeth the ende when he hath deliuered vp the kingdome to God the father when he hath put downe all rule authoritie and power for he must raigne till he haue put all his enimies vnder his feete but where he saith all things are put vnder him it is manifest that he is excepted which did put all things vnder him when all things are subdued vnto him then shall the sonne also himselfe be subiect vnto him that put all things vnder him that God may be all in all ¶ S. Paule in this place doth the Corinthians to wit that then shall the ende come that all things shall be subdued vnto Iesus Christ and Christ his Sonne shall delyuer vnto his Father his kingdome that is the Church the whole number of the elect which he hath by his death redéemed Then also Christ the son himselfe shall be subiect vnto the father touching the dispensation of his flesh in his members the Saints by which it is meaned that then the mysterie of Christ shall cease the preaching of the Gospell shall be left and no longer any such in the euerlasting kingdom of God the saints shal be as was in the militant Church when the world was subiect vnto the preaching of the Gospell For wher no sin nor disease is ther néedeth no remission or medicine And this subiection of the Saints shal be the most frée kingdom vnto them for then Iesus Christ very God man shal be al in al God in God raigning in all things creature in creatures to God subiect as a creature c. Uerely touching the dispensation of the flesh and the misterie now in force and vre Christ shal be subiect to his father but being true God and cousubstanciall sonne of God the Father hath and shal euerlastingly haue one indiuisible raigne kingdome with the father I. Proctor ¶ Now Christ shall surrender the Kingdome that was giuen vnto him that we may cleaue perfectly vnto God howbeit he shall not by that meanes vtterly giue vp his kingdom wherof as the Scripture teacheth there is no ende but he shall as it were conuay it from his manhood to his Godhead For then we shall haue an open entrie and frée accesse to the diuine maiestie where now our weaknesse will not suffer vs to approch Christ then shall this waye bée subiect to his Father for then the vale shall be taken away and the office of his mediation shall some way cease and we shall sée God face to face raigning in his glory without any countring or meane And where S. Paul saith that God may be all in all some think he speaketh so because we shall haue than without any meane many commodities which God now ministreth vnto vs by creatures For maintenance of our lyfe we shal then haue no néed of bread and drinke c. Neither for edifieng shall we haue any néede of the Sacraments of the Church nor the outward word of the Scripture nor Ecclesiasticall offices for God by himself shall be all in all Other teach the meaning of those wordes to be that the flesh shall couet no more the spirit but God shal possesse euery part of vs and raigne in vs fully perfectly which thing in this life is only begun B. Traher ¶ Looke Subiection How the sonne of God is equall to his father Thought it no robbery to be equall with God ¶ If the sonne be equall to the father then is ther of necessitie an equalitie which Arrius that Heretike denieth And if the sonne bée compared with the father then is there a distinction of persons which Sebellius that heretike denieth Beza Who are the sonnes of God The sonnes of God are the sonnes of Seth which hadde instructed and nourished them in the feare of God The sonnes of men are the sonnes of Cain instructed of him to all wickednesse Tindale The sonnes of God séeing the daughters of men that they were faire S. Austen saith that those which are ther called the sonnes of God were in very déede men namely comming of the stocke of Seth. For when they worshipped God truly sincerely and called vpon him holily and purely being adorned with his fauour and grace they are called by the Scriptures the sons of God But when at the length they began to burne in filthie lusts with those women which came of the stocke of Cain and by that meanes fell into fellowship with the vngodly taking them to their wiues and cleauing also to superstitious and wicked worshippings they were chaunged from the sonnes of God not onely into men but also into flesh And this will I say by the waye Aquila translating these wordes out of Hebrue They were not saith he the sonnes of God but the sonnes of Gods for the cause so called as I suppose because their progenitours were holy men but their Children miserably fell from God and godlinesse by inordinate loue of women And Simmachus translateth it the sonnes of the naughtie c. Pet. Mar. vpon Iudic. fol. 16. ¶ By the sonnes of God are vnderstood those that descended from Seth which wer instruct in the true knowledge and worship of God as in manye places both in the olde Testament and in the new the faithfull are called the sonnes of God And by the daughters of men are vnderstoode the women that came of the generation of Cain which were giuen to all vngodlynesse and with them Seth commaunded his children by the will of GOD that they should make no contract of marriage as the Lord commaunded the Children of Israel to make no marriage with the women of the Cananites Lyra. ¶ The Sonnes of the godlye ioyned themselues with the Daughters of the wicked without all feare of God Geneua How we are borne the sonnes of God Which are borne not of bloud c. ¶ These words pertain◠to the description
intent that we should followe him and thereby haue purgation for our sinnes For beside that it is impossible to followe him without an especiall worke of the spirit either in that he fasted fortie daies or in that he was neuer hungrie This were a plaine deniall of the benefits of his passion and the setting vp of our owne worke which is vnperfect For what great matter is it to eate meate but once euerie daie to drink two or thrée times many haue so liued in old yâ— time And what holines is it to eat fish onelie do not Cormerants and such as liue by the sea side liue so like wise Christ hath commaunded vs to followe him in loue peace mercie such like But in this example as a thing impossible we haue no such commaundement except we be drawne into wildernesse by the spirit as Christ was or by anie other worke of God we be destitute of food the comfort of creatures Then loe yâ— example of Christ may strength vs teach that not by bread onelie doe we liue but by euerie word that procéed out of the mouth of God A. G. fol. 187. Why Christ is called holie ¶ Looke Holie Why Christ is called true ¶ Looke True Why Christ was borne of a woman Whie was Christ borno of a woman truelie because â—nne and death ouerflowed the world through the first woman hee worketh the mysterie of life and righteousnesse by an other woman that the blame of sinne should not be imputed to the creature which is good but to the will by which Eue sinned R. Hutehynson Why Christ died for vs. And I was dead ¶ This cannot be verified of the Angels because they be inuisible and immortall spirits But Christ to obeie his Father and to wash awaye the sinnes of mankinde was contented to yéeld himself to death for a time to the intent that he might at length by death destroie him that had yâ— power of death that is to wit the diuell and set them at libertie which for feare of death were subiect to bondage all their lyfe long Heb. 2. 14. 15 for euen from the beginning God purposed vpon the sacrifice wherin Christ the true shepheard of all men gaue his life for his sheepe Iohn 10. 15. 17. And like as Christ the head of the Church entered into his glorie by death Luke 24. 26. So becommeth it all the godlie to die with him that they maie be glorified together with him according as Paule teacheth Rom. 8. 17. 2. Timo. 2. 12. 13. and Acts. 14. 22. Marl. fol. 27. Christ died for vs. ¶ They alleadge also that Christ died for vs all and thereof they inferre that his benefits is common to all men which thing we also will easilie graunt if onelie the worthinesse of the death of Christ be considered for as touching it it might be sufficient for al the sinnes of the world but although in it selfe it bée sufficient yet it neither had nor hath nor shall haue effect in all men which thing the schoolemen also confesse when they affirme that Christ hath redéemed all men sufficientlie but not effectuallie for there vnto it is necessarie that the death of Christ be healthfull vnto vs that we take holde of it which cannot otherwise be done then by â—aith which faith is the gift of God and not giuen to all men Pet. Mar. vpon the Rom. fol. 305 Obiection why did Christ choose to die vpon the crosse before other kinde of death Aunsvvere Truly because this kinde of death is accursed all that die on it as it is written Cursed is euerie one that hangeth on tree for so it commeth to passe that Christ was accursed for vs to deliuer vs from Gods curse as Paule saith Christ hath deliuered vs from the curse of the law in that he was made accursed for vs. R. Hutchynson The time and houre of Christs crucifieng One of the Euangellsts saith yâ— Christ was crucified the third houre the other the sixt houre Augustine affirmeth both to be true for yâ— Iews at the third houre cried Crucifie crucifie wherefore as touching them they slue the Lord then who yet was afterward at the sixt houre crucified by the souldiers of Pilate Pet. Mar. vpon Iudic. fol. 166. Of Christs calling vpon God in his passion My God my God whâ—e hast thou forsaken me ¶ NotwithstaÌ„nding yâ— he feeleth himselfe as it were wounded with Gods wrath forsaken for our sinnes yet he ceaseth not to put his confidence in God and call vpon him which is written to teach vs in all afflictions fo trust still in God be the assalts neuer so greeuous vnto the flesh Geneua How Christ baptised and baptised not Though that Iesus himselfe baptised not but his disciples ¶ It is said in the 22. verse of the chapter going before yâ— Christ was in Iewrie that he there baptised the which Saint Iohn heere expoundeth saieng that he baptised by his disciples Therefore the Lord baptised baptised not For he baptised because it was he yâ— cleansed washed purified the sinne He baptised not bicause he vsed not the outward sacrament of dipping or ducking in the water The Disciples vsed the ministerie of the bodie And he ioyned therewith his maiestie grace Therfore the Lord baptised by the ministerie of his Disciples Marl. fol. 10â— Of Christs humanitie The Marin Vigilius saith Dei filius secundu humanitatem c. The sonne of God according to his manhood is departed from vs according to his Godhead he is euer with vs. Vigilius li 2. contra Euti Cyrillus saith Secundum carnem c. according to the flesh onelie he would depart but by the presence of his Godhead he is euer present Cyrillus in Iohn li. 9. cap. 21. Gregorie saith Verlium incarnatâ—m manet recaedet c. The word incarnate both abâ—deth with vs and departeth from vs. It abideth with vs by the Godhead it departeth from vs by the bodie or manhood â— Gregorie de pasc homi 30. Augustin saith Ibat per id quod home erat c. Christ departed by yâ— he was maÌ„ abode by yâ— he was God He departed by that yâ— he was in one place he abod by yâ— yâ— he was in al places The heauens saith Saint Peter must containe and holde him vntill the time that all things bée restored Act. 3. 21. Cyrillus saith Christus non poterat c. Christ could not be conuersant with his Apostles in his flesh after he ascended vnto the Father Cyril in Iohn li. 11. chap. 3. Of Christs descending into hell three opinions Lyra saith yâ— Christs soule was 39. houres in Lymbo sanctoru patrum In yâ— place wher yâ— soules of yâ— holie Patriarks wer reserued kept till Christs coÌ„ming he saith yâ— Christs soule was 39. houres in yâ— place which he calleth Lymbus yâ— is to saie froÌ„ yâ— 9. houre
healing that a man maie be saued by another mans faith for this man was healed by the faith of the men and not by his owne because he could not heare for faith commeth by hearing To this it maie be said there is a difference betwéene corporall benefites and euerlasting saluation But no mans faith can stand in steed for another touching saluation Now Christ loosed the tongue of the deafe and then being called vpon of him hée gaue him faith and so the dumbe man was healed by his owne faith DENIENG OF GOD. How and when men doe denie God ANd denie God which is the onelie Lord c. ¶ Men truly denie God when they ascribe their iustification or forgiuenesse of sinnes to anie creature or to anie worke by the might and power of the worke to anie Indulgence or Pardon to Masses to holie Bread to kissing of Images and such like and not to Christ Iesus and to his bloud shed for vs to obtaine vs remission of sinnes by whose bloud onelie we were washed from â—ur sinnes as S. Iohn saith Apoc. 1. 5. He hath washed vs in his owne bloud from our sinnes They denie the Lord which ascribe remission of sinnes to anie other thing then vnto Christ and his bloud which thing false Prophettes doth denieng their Master Bibliander DEEPE What the Deepe signifieth OUt of the Déepe call I vnto thée O Lord c. ¶ By the Déepe is vnderstood the aduersitie wherein the people of Israel was when they were scattered among the Chaldes Unto vs christen it signifieth the aduersitie trouble miserie which hapneth to vs for our offences and sinnes T. M. DESPERATION What an offence Desperation is SAint Hierom affirmeth the offence of Iudas to be greater in dispairing of the mercie of God then in betraieng Christ. And that Cain stirred God more to anger through desperation of pardon then by the slaughter of his brothers bloud Manie which haue persecuted Christ being conuerted beléeuing in him haue obtained pardon and are made examples to man that he ought not to distrust the remission of his wickednes seing the death of our sauiour is forgiuen to the penitent Let no man dispaire of Gods mercie and goodnesse Let him that is weake and cannot do that he would faine doe not dispaire but turne to him that is strong and hath promised to giue strength to all that aske of him in Christs name and complaine to God and desire him to fulfill his promise to God cominit himselfe And he shall of his mercie and truth strengthen him and make him féele with what loue he is beloued for Christs sake though he be neuer so weake Tindale The meanes to keepe vs from Despaire in time of afflictions To knowe Gods righteousnesse and to be fullie perswaded of it is a meane to bring vs to patience Howbeit that wée must match another Article with it that is to wit wée must alwaies thinke that GOD in afflicting vs doth not cease to loue vs yea that he will procure our saluation what rigour soeuer he vse towards vs so as all our afflictions shall bee asswaged through his grace and he will giue them a gladsome ende Caluine vpon Iob. fol. 139. DESTINIE SAint Augustine in Opusculo 82. questionum quest 45. Confuting soundlie the destinies of Planets among other his reasons saith The conceiuing of Twinnes in the mothers wombe because it is made in one and the same act as the Phisitians testifie whose discipline is farre more certaine and manifest then that of the Astrologers doth happen in so small a moment of time that ther is not so much time as two minutes of a minute betwixt the conceiuing of the one and the other How therefore commeth it that in Twinnes of one burden there is so great a diuersitie of déedes wills and chaunces considering that they of necessitie must needes haue one the same Planet in their conception and that the Mathematicalls doe giue the constellation of them both as it it were but of one man To these wordes of Saint Augustine saith Bullinger great light maie be aded if you annexe to them and examine narrowlie the example of Esau and Iacobs birth and sundrie dispositions The same Augustine writing to Boniface against two Epistles of the Pelâ—gians li. 2. cap. 6. saith They which affirme that Destinie doth rule will haue not onelie our déedes and euents but also our verie wills to depend vpon the placing of the starres as the time wherein euerie man is either conceiued or borne which placing they are wont to call Constellations but the grace of God doth not onelie goe aboue all starres and heauens but also aboue the verie Angells themselues Bullinger fol. 480. ¶ Looke Astrologie Fortune Chaunce DESTROIE NOT. The meaning of this place DEstroie not ¶ Or thou shalt not destroie or make awaie as some will By this he signifieth after the mind of Kimhi that he twice withstood and stilled his Souldiers which moued him to destroie and kill Saule Ezra thinketh it to be a certaine tune and manner of singing T. M. DEATH What Death is by the minde of Secundus the Philosopher WHen Adrian the Emperour had heard Secundus the Philosopher in the seuerall Oration he made of a noble Romane Matron a kinswoman of the Emperours he asked of him what death was to whom the philosopher answered thus Death is an eternall sléepe a dissolution of the bodie a terror of the rich a desire of yâ— poore a thing inheritable a pilgrimage vncertaine a théefe of man a kinde of sléeping a seperation of the liuing a companie of the dead a resolution of all a rest of trauailes an end of all idle desires Finallie death is yâ— scourge of all euill and the chiefe reward of the good ¶ We call death the loosing asunder and departing of two things the soule from the bodie yâ— which departing no man can escape but necessarilie die all we must that be borne in this world When the bodie by anie violence looseth his senses is spoiled from the quicke vse of his principall parts theâ—â— departeth the soule from him in manner the bodie leaueth yâ— soule before the soule leaueth the bodie For it is not yâ— soule by himselfe yâ— goeth from the bodie but it is the bodie by himselfe sorsaking life that causeth the soule to depart c. Lupset How the Diuell hath power of Death The Diuell hath yâ— power of death that is â—he is the authour of it by his malitious nature he brought it into the worlde for God made it not nor hath anie delight in it neither is it good in his eies nor was neuer mentioned among yâ— works of his hands but from the Diuell and of the Diuell and in the Diuell it began and is and videth And therfore in the Apocalips his name is giuen him Abaddon that is the destroier and as death is of him so for this cause also he is said to haue the power of it
104. Of the beasts that came into the Arke eodem Of the beast called Bâ—oz eod Of foure sortes of beasts eod Bethel Of the situation of Bethel eod It is the name of a Citie and also of a mount 105. How it Bethauen are not both one eo How Bethel is taken heere eod Of two Bethels eo Of the finding to Taâ—ob in Bethel eod Of the false worshipping at Bethel eod Bethleem How it was made famous 106 Bethphage What manner of Uillage it was eod Bethseda What the word signifieth eod Betraieng What it is to betray 107. Bible In whose daies it was translated in eod Bilney Of the comfort he had of his 108 His aunswere to a proud Papist 109. Binding and loosing What it meaneth 110 Bishop What a Bishop is 111. How Bishops were chosen eod Of the ordinaunce of Bishops and ministers 112. Of vnpreaching Bishops and Pastors eod How they are vnlike they were in Pauls time 113. What regard they ought to haue in feeding the poore eod Of the equalitie of Bishops 114. What is meant by Bishops Deacons 115. The Bishops oth to the Pope eod Of the rebellion of Bishops 116. Blasphemie What blasphemie is eod What blasphemie of the holy spirit is eo Blesse What it is to blesse and c. eod What Gods blessings are 119. Who is blessed sanctified to God eod Of the sacramentall blessing 120. What it is to blesse the Lords name 121. A place of the. 24. Psalme expounded eod Blinde Who be blinde 122. Why God is said to blinde men eod The meaning of the place eod Bloud What is ment by bloud 123. How our cleansing is by Christs bloud eod How flesh and bloud is not in the Sacrament 124. How the bloud of Martirs is the seede of the Church 125. Body What a naturall body is eod What a spirituall body is eod How the body of Christ is in one place 128. Booke What the booke of lyfe is eod Who be written in the booke of life eod Of what credit the booke of Machabees be in the scripture 129. Bookes of holy scripture lost 130. Of the booke of the law found 131. Borders Borders on the Iewes garments eod Borne Of water and spirit eod Bosome How it is diuersly taken eod Of the bosome of Abraham eod Bramble The propertie of a bramble coÌ„pared c. 132. Boow downe What it is to boow down eo Bowe The Gospell likened to a bowe eod Braunches Who be the braunches cut off eod Bread What bread is in Scripture 133. How bread is called Christs body eod How it is a figure of Christs body 134. How bread remaineth after the consecration 136. How the sacramental bread ought not to be reserued 137. Of the breaking of bread eod Of three kindes of bread eod Bretheren of Christ. Who are so called 139. Bridegroome Who is the bridegroome 140 Brooke Cedron Wherfore it was so called eod Brused reede What it signifieth 141. Buddas Of his heresie and finall ende eod Bull. The Bull of Pope Clement the sixt eod Of the Priest that cast the Popes Bul at his feete 142. Doctor Whittington slain with a Bull. eod Of the Bulls of Basan 143. Burden What is meant by this worde Burden 144. The burden of the Lord. eod Of the burden of Babel 145. Buriall How it is a looking Glasse c. eod The pompe of buriall forbidden eo What the Greeks Hebrewes call it eo What it is to be buried with Christ. 146. Of the buriall of Iohn Baptist. eod Burne What it is to burne eod What burning lights doe signifie eod Of burnt offerings and peace offerings eodem Why it was called a whole burnt offering 147. How the christians do offer burnt sacrifices eod C. CAin How he was slaine 148. Of a certeine Sect called Cayni eo Caiphas How he was the mouth of God and the c. 149. Call What it is to call vpon the name of God eod Of three manner of callings eo Of two manner of callings 151. Calfe Of the calfe that Aaron made 152 Camel How Camelum is taken two waies eod Candles and Tapers Against them 153. Candlesticke The Church likened to a Candlesticke 154. Captiuitie The meaning thereof eo Care What care is forbidden 155. What care we ought to care for 156 Carpocrates Of his wicked opinions eo Carren or carkas 157. Castor and Pollux What they were eod Cauâ— or Denne The difference eod Cause What the cause of vnbeleefe is 158 God is not the cause of sinne eo The successe maketh not the cause either good or bad 159. Cenchrea What Cenchrea is eo Cerdon 160. Ceremonies What Paule ment by cere eo WheÌ„ they may be reteined wheÌ„ not eo How ignorance sprang out of them eod What ceremonies or traditions are to be refused 161. Cesarea Philippi Two cities so called eod Chalcedon Of yâ— nature of this stone 162. Chamber What the word signifieth eod Charybdis and Scilla What these are 163. Chariot What a chariot is how c. eo Charitie What Charitie is 165. Chastice What the word betokeneth 166. Chastitie How it is expounded eod How is Chastitie the one part may offend and not c. eod Of counterfeit chastitie 167. Chaunce How nothing coÌ„meth by chance 168. Chaunter What this word signifieth 169. Cheeke What is meant by turning of the cheeke 170. Chemarims What they were eod Cherinthus Of this opinions eod Of his sodeine death 171. Cherub What a Cherub is eo Cherubin What the Cherubins wer 172 Chiefe Priest eod Children How they are not forbidden to come c. eod How they ought to be brought vp 174. Of children adopted eodem Of the children of this world eo How the children of God are holpen eo What is vnderstood by children in this place eo Chilassis Of his fond opinions 175. Chore. A Psalme made by the children of Chore. 176. Chosen Wherefore we are chosen eod How God hath chosen vs and not wee him 177. Not chosen many wise men eod Of Mary Magdalens good choosing eod How God chooseth two manner of waies 178. Of the choosing of ministers eo Chrisolite The nature of this stone eod Chrisoprace the descriptioÌ„ of this stone eo Christ. How he was first promised to Adam 179. How he grew in age and wisdome eod How he is called Dauids sonne eod How Christ had money eod Why Christ became man 180. Why Christ fasted eo Why he is called holy 181. Why he is called true eod Why he was borne of a woman eod Why Christ died for vs. eod The time of Christs crucifieng 182. Of his calling vpon God in his passioÌ„ eo How he baptised and baptised not eod Of his humanitie eod Of his descending into hell 183. Of his ascention 186. How he is the end of the lawe 187. How Christ dwelleth in vs. eod What Christ is in the holy Script 189. How he entered the doores being shut eo How his naturall body is in one place eo How
As manie as I loue I rebuke and chasten ¶ To chastice saith Gasper Megander is to correct one to his behoose And therfore héere is to be noted the difference betwéene the afflictions of the godlie the vngodlie for the godlie are afflictted to their owne profit namelie that they maie be nurtured to patience holde fast in the feare of the Lord according as you maie sée in Iob. 5. 17. lere 31. 18. and. 47. 28. Pro. 3. 11. Heb. 12. 6. But the correction of the vngodlie is called a consuming of them Ieremie 30. 23. 24. and 46. 10. And therefore the chosen doe amend at the Lords chatisement as did Dauid 3. Reg. 12. 13. but the reprobates are hardened the more by Gods scourge as Pharao was Exo. 9. 7. 35. Marlo vpon the Apo. fol. 69. Whie the iust be afflicted There are two principall causes whie God doth yéelde the iust men to be punished of the vngodlie and vniust The one is for their exercise the other for a speciall example For exercise that they maie thereby be trained in faith hope praier and praise of his name Such a matter Paule expressed saieng We will not haue you ignorant brethren of our trouble which betided vs in Asia c. The other is the elect and godlie persons be made examples of faith and patience when they doe with constant faith and sufferaunce beare the struglings of their afflictions in this world and so doe shine as bright as starres in the Church of the faithfull c. Musculus fol. 511. How our afflictions suffered for the truth shall be witnesses against our enimies And this shall turne to you for a testimoniall ¶ This shall be the end of your troubles and afflictions They shall be witnesse both before God and man as well of the trecherous and cruell dealing of your enimies as also of your constancie A notable saieng that the afflictions of the godlie and holie men perteine to the witnesse of the truth Beza ¶ This their sufferance shall both be a great confirmation of the Gospell and also by their constancie the tyrannie of their enimies shall at length be manifest before God and man Chapter 12. 12. Mathew 10. 19. Marke 13. 11. Geneua How afflictions are called light things For our light afflictions which is but for a moment ¶ Afflictions are not called light as though they were light of themselues but because they passe awaie quicklie when as indeede our whole life is of no great continuaunce Beza Light afflictions which is so called in respect of the euerlasting life Geneua How the rest of Christs afflictions are fulfilled And fulfill the rest of Christs afflictions c. ¶ The afflictions of the Church are said to bée Christes afflictions by reason of that fellowshippe and knitting together that the bodie and the head haue the one with the other not that there is anie more néede to haue the Church redéemed but that Christ sheweth his power in the dailie weaknesse of his and that for the comfort of the whole bodie As Christ hath once suffered in himselfe to redéeme his Church to sanctifie it so doth he dailie suffer in his members as partakers of their infirmities and therefore a reuenger of their iniuries Geneua Looke passion AGAINST Who is against Christ and who not WHosoeuer is not against vs is on our side ¶ Hée that doth not withstand the Gospell nor let the preaching of it but rather doth fauour it and willeth it to bée set foorth suffering himselfe to bée taught and rebuked by it though that he doe not followe Christ in all things yet ought wée not to count him for an enimie but much rather for a friend Christ saith in the. 12. Chapter of Mathew He that is not with me is against me but that saieng is nothing contrarie to this where he saith Hée that is not against vs is with vs. For in the twelfe of Mathew he speaketh of open blasphemies and haters of the truth Sir I. Cheeke Although he shew not himselfe to be mine yet in that he beareth reuerence to my name it is inough for vs. Geneua He that is not with mée is against me ¶ Hée declareth to the Pharesies that they were in two sorts his enimies not onelie because they did forsake him but also make open war against him Geneua AGONIE Whie Christ was in such an agonie BUT being in an agonie he praied more earnestlie ¶ This agonie sheweth that Christ stroue much was in great distresse for Christ stroue not onelie with the feare of death as other men vse to doe for so manie martyrs might séeme more constant then Christ but with the fearfull iudgement of his angrie Father which is the fearefullest thing in the world and the matter was for that he tooke the burthen of all our sinnes vpon himselfe Beza ¶ The word signifieth the honour that Christ had receiued not onelie for feare of death but of his Fathers iudgement and wrath against sinne Geneua AGRIPPA For what cause Agrippa was so willing to heare Paule I Would also heare the man my selfe ¶ Agrippa will heare Paule not for to learne the truth whereof he was nothing desirous but that he might heare some new thing beeing in this matter like vnto manie which now a daies goe to sermons not to learne how to amend their liues but to heare newes Sir I. Cheeke Agrippa said vnto Paule somewhat thou perswadest me to be a Christian. ¶ He sawe a little light but it was soone out much like vnto those that hearing a Sermon are for the time well minded but after returne to their olde trade The Bible note ALABASTER What the propertie of Alabaster is SAuing an Alabaster bore ¶ This was a verie fine and delicate boxe being made of Alabaster which was a kinde of glasse verie necessarie to preserue ointment in it was so called of the Grecians and of taking the primatiue A because for the smoothnesse thereof it could not be held Plâ—ie in his 36. booke and viij Chapter maketh mention of the Alabaster stone For when he had spolien in the. 35. Chapter of the Onix stone he goeth forward thus Some men saith he call this the Alabaster stone the which they make holowe to put in ointment bicause it is said to preserue the same verie well These things agrée with that which Homere writeth saieng the little Onir will drawe vnto it a pipe of the Oile Spiknard or Nardus ointment Marl. vpon Mathew fol. 620. ALBANENSES The opinions that these heretiâ—es held THis sect began about the yeare of our Lord. 1120. which held sundrie heresies One was that the soule of man after his death was put into an other bodie An other that Baptisme was of no efficacie The third that there were two Gods one good and an other euill And that of the good God procéeded good thinges and of the euill God euill things The fourth that in hell were
men and the praise of men Mar. fol. 112. An exposition of this place following Giue almes and all things are cleane vnto you ¶ These words maie be expounded thrée manner of waies The first waie is to saie that that kinde of speach was anie Ironie as if Christ should haue said to the Phariseies ye giue almes and ye thinkâ— straight yâ— all things are cleane vnto you which is not so for we ought first to make cleane those things which are within An other waie is which Augustine followeth in his Enchiridion to Laurentius certaine had perswaded themselues that if they gaue almes they shuld be saued though they ceased not from sinning their chiefest anker hold was these words of Christ. Augustine answereth that those words of Christ are to be vnderstood of the true approoued almes of which it is written in Ecclâ— the. 30. Chapter Haue compassion of thy soule and please God Wherefore thou oughtest to begin true almes at thine owne selfe that hauing compassion on thy selfe thou maist be conuerted vnto God and cease of from sinnes and afterward haue compassion on othâ—rs And the third waie is this which in my iudgement more agréeth vnto the purpose Christ being at dinner with the Phariseies he began to eate with vnwashed hands for which thing when they were offended Christ beganne to reprooue their ignoraunce which would haue their dishes handes and all outward things made cleane and beautifull but as touching that which they had inward that is in their minde they were nothing carefull Wherefore he first exhorted them to purifie the heart which is inwardlie which thing is done by faith for in the Actes it is written By faith purifieng their hearts Afterward as touching outward things he addeth Giue almes and so all things shall be cleane vnto you c. Pet. Mar. vpon the Rom. 383. What thing we ought to take heed vnto in giuing our almes Take héed to your almes c. ¶ That our almes maie bée acceptable vnto God thrée things are required First that wée giue with a ioifull heart for he loueth him that giueth chéerefullie Secondlie that we giue liberallie putting aside niggardship for he that soweth litle shall reape litle and he that soweth plentifullie shall reape plentiouslie Let euerie man doe according as he is able The poore woman that did offer but two mites did highlie please God Thirdlie that we giue without hypocrisie and ostentation not seeking the praise of men nor our owne glorie Cheeke What profit commeth by almes giuing If we giue almes we shall prouoke men to giue immortall thankes vnto God so that by our almes two profits shall ensue and followe First our poore bretheren shall be succoured helped secondlie God the Author of all goodnesse shall be through the same liberalitie that he hath stirred vp in vs be praised and lauded which thing all Christians ought to séeke Read 2. Cor. 9. 12. Of the almes sent to the Saints at Hierusalem It is not my minde that other be set at ease and ye brought into combrance but that there be equalnesse now at this time c. ¶ Liberalitie ought to be moderated that they which doe giue be in no wise thereby brought to extreme penurie and pouertie the other vnto whom it is giuen in the meane season liuing at ease in idlenesse This is the equalnesse that S. Paule speaketh of héere The Corinthians had riches the Saints of Hierusalem had wholesome doctrine coupled with godlinesse at that time there was great dearth in Hierusalem and in all Syria This is then the meaning of the Apostle I will that with your riches whereof ye haue great plentie abundance ye succour their néed and that they with their godlie doctrine do supplie that which is wanting in you Sir I. Cheeke The meaning of this place following Sell that ye haue and giue almes ¶ This is the figure Metonymia For by this word Almes is meant that compassion and friendlinesse of an heart that tendereth the miserie and poore estate of a man and sheweth forth it selfe by some gift and hath the name giuen it of the Gréeke tongue of mercie and compassion And therefore he is said to giue Almes who parteth with some thing to another and giueth to the poore shewing thereby that he pitieth their poore estate Beza Of the almes that Atticus Bishop of Constantinople sent Atticus vnto Calliopius Minister of Nice sendeth gréeting in the Lord. I am giuen to vnderstand that there is an infinite number in your citie readie to perish with famine and stand in néede of the almes and charitie of godlie and well disposed persons Where I write an infinite number I meane a great multitude the certaine number whereof I doe not readelie knowe Therefore seeing I haue receiued moneie of him which bestoweth abundance and plentie of riches vpon them which vse it aright séeing also dailie experience teacheth vs that some doe want to the ende that such as be rich wealthie and minister not vnto them maie throughlie be tried my will is welbeloued brother that thou receiue of me these thrée hundred péeces of gold and distribute them at thy discretion among the poore people of thy parish sée thou deale the same not among such as respect onelie the bellie and make a liuing or trade throughout their life time of begging but among such as are ashamed to begge Neither would I haue thée héerein to respect anie opinion or sect whatsoeuer neither to preiudice them which practise in doctrine a contrarie faith vnto vs but onelie to haue consideration of this that thou relieue them which hunger and thirst and haue not wherewithall to helpe himselfe Eusebius fol. 391. Of the almes of Cornelius ¶ Looke Cornelius ALOES ¶ Looke Mirrhe ALOGIANI What manner of heretickes they were THese men denied that the sonne of God was Logos which some doe interpret in Latin Verbum some Sermo And therefore they reiected the Gospell of Saint Iohn and his Apocalipsis saieng that they were not his words But that Cerinthus the heretike wrote the Reuelation Eliote Epipha heres â— 1. Augustine ALMVTH LABEN What this word signifieth IT signifieth as some thinke a certaine instrument of Musicke Some saie that Almuth signifieth of the death which some vnderstand by Laben Goliah or some other Philistine Some read the Title thus A vehement and often made exhortation of a secret or foolish sonne they vnderstood thereby the righteous which by faith is the sonne of God and the same is to the world foolish because he is continuallie in death and secrets for his life is hid in Christ till the hid things be shewed Againe in the iudgement of God then shall it appeare that the death of this world is glorie Felix readeth the title thus vnto the victor or ouercommer of the death of a foole which ye maie well vnderstand of the death of foolish Antichrist and of the ruine of
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
5. 6. BATHES How bathes without God are of no force or vertue IF the Bathes that be in Swicerland◠in Iuliers in Sicilie in Valeria in England and diuers other countreies doe helpe those that are diseased the same is to be attrributed to the goodnesse of God For there is no earthlie things which haue in them any force or vertue to help men except they be made effectuall by the power of him is y◠Omnipotent Neuertheles those benefits which are giuen to vs by meanes are not to be contemned neither ought we to abuse them For all the giftes of God ought to be vsed to the glorie of God to our soules health and for the necessitie of our bodie But we must alwaies beware that we doe not ascribe that to Creatures which belongeth onelie to God Marl. vpon Iohn fol. 147. Of Bath a certaine measure And it contained two thousand Bath ¶ Bath Epha séeme to be both one measure Euerie Bath conteined ten pottels The Epha conteined in drie things that which Bath did in liquor Read Eze. 45. 10. Geneua BEELZABVB An Idoll whom the Philistines worshipped GOe and enquire of Beelzabub the God of Ekron ¶ The Philistines which dwelt at Ekron worshipped this Idoll which signifieth the God of flies thinking that he could preserue them from the biting of flies Or els he was so called because flies were ingendred in great abundance of the Sacrifices that were offered to that Idoll Geneua If they haue called the master of the house Beelzabub ¶ It was the name of an Idoll which signified the God of Flies and in despite thereof was attributed to the Diuell and the wicked called Christ by this name Geneua BEHEMOTH What beast this is thought to be THe word Behema signifieth simplie a Beast and vnder that name are Oxen al other Beasts comprehended Héere it is said in the plurall number Looke vpon Behemoth whom I created with them◠although y◠word Behemoth be the plurall number in the Hebrue yet it is spoken wit of one Beast no moe Howbeit forasmuch as God meant to betoken héere one sort of beasts that is the cause why he setteth Behemoth in the plural number Neuertheles it cannot be coniectured what kinde or beast it is that he speaketh except it be an Elephant by reason of the hugenesse of that beasts bodie c. Caluine vpon Iob. fol. 730. ¶ The Hebrues vnderstand by Behemoth the greatest beast in the earth that is an Elephant Other vnderstand thereby anie earthlie beast that is great but vnto an Elephant doe all the properties héere recited right well agrée wherfore it séemeth most agréeable to the truth that by the word by signified in Elephant T. M. BELEEVE What it is to beleeue TO beléeue is not to doubt of the promises of God but rather to be fullie perswaded of the promises of God that as God hath promised so shall it vndoubtedly chaunce vnto vs. Basill ¶ To beléeue is certainlie to be perswaded and assured in minde through the holie Ghost that by the Lord Iesus we are purged from our sinnes and made the children of God that by his mans nature we are made pertakers of his Diuinitie by his mortalitie we haue obtained immortalitie by his cursse euerlasting blessing by his death life brieflie that by his descending into the earth we ascend into heauen Traheron ¶ To beléeue in the name of Christ is to receiue him as the Sonne of God and the Sauiour of the whole world which is done of vs when we depende whollie vppon him by a sincere faith and trust and commit our selues whollie as disciples vnto him c. Marl. vpon Iohn fol. 18. ¶ To beléeue in God is to be sure that all thou hast is of him and all thou néedest must come of him Which if thou doe thou canst not but continuallie thanke him for his benefites which continuallie without ceasing receiuest of his hande and therto euer crie for helpe for thou art euer in néede canst no where els be holpen And thy neighbour is in such necessitie also wherefore if thou loue him it will compell the◠to pittie him and to crie to God for him continuatlie and to thanke as well for him as thy selfe Tindale fol. 238. How it is prophecied that few will beleeue Christs words Who will beléeue our report and to whom is the Arme of the Lord reuealed The Prophet sheweth that very few shall receiue this their preaching of Christ of their deliuerance by him Iohn 12. 38. Rom. 10. 16. And that none can beléeue but whose hearts God toucheth with the vertue of his holie spirit Geneua Lord who hath beléeued our report ¶ Meaning the Gospell and the good tidings of saluation which they preached Geneua How men are driuen to beleeue through the workes of God Then beléeued they his workes ¶ The wonderfull workes of God caused them to beléeue for a time and praise him Geneua The meaning of this place following He that beléeueth shall not make hast ¶ He shall be quiet and séeke none other meanes but be content with Christ. Geneua I beléeued therfore did I speake ¶ I felt all these things therfore was moued in faith to confesse thē 2. Co. 4. 13. Geneua BEAME What this beame signifieth O Hypocrite cast out first the Beame that is in thine owne eie c. ¶ Thou vnderstandest all Gods lawes falselie and therefore thou kéepest none of them trulie his lawes require mercie and not Sacrifice moreouer thou hast a false intent in all thy workes that thou doest and therefore are they all damnable in the sight of God Hipocrite cast out the Beame that is in thine owne eie learne to vnderstand the law of God truly and to doe thy workes aright and for the intent that God ordeined them and then thou shalt sée whether thy brother haue a mote in his eie or not and if he haue how to plucke it out or els not Tindale fol. 237. BENEDICT Why he is set among the Heretikes THis man was the first founder of the order commonlie called Saint Benedicts and died saith Volateran li. 21. in the yeare of our Lord. 518. He was the first and the onelie deuiser of a seuerall trade of life within y◠first 600. yeares after Christ and because he presumed to inuent a new waie which all the godlie Fathers before him neuer thought of I saith the Authour laied him heere downe for a Schismatike couched him in this Catalogue of Heretikes BERILL The description of Berill and what is betokened thereby THe eight a Berill ¶ This stone glittereth like water when the Sunne shineth vpon it and it is said to heate the hand of him that holdeth it It betokeneth men enlightened with the grace of the holie Ghost which bring other to the loue of heauenlie things by preaching and teaching the same grace Marl. vpon the Apoc. fol. 300. ¶ The Berill is of a pale
we are chosen WE are not chosen of God to breake his commaundements but for to liue in holinesse and righteousnesse all the daies of our lyfe How God hath chosen vs and we not him You haue not chosen me saith Christ but I haue chosen you ¶ Who hearing this saieng of our Lord dare bee so bolds as to saie that men are chosen through beliefe whereas rather they are chosen that they maie beléeue least y◠they should bée found to haue chosen Christ first contrarie to the sentence of the truth vnto whom Christ saith you haue not chosen me but I haue chosen you Pet. Viret Obiection We were chosen do some saie before the foundations of the world were made because that God did foresee that we shoulde be good and not that he himselfe should make vs good Aunswere God saith ye haue not chosen me but I haue chosen you for if he had therefore chosen vs because he had foreséene that we shoulde bée good he should also haue knowne before that we should haue chosen him Veron How God is said not to haue chosen manie wise men Paule saith that God hath not chosen manie wise men after the flesh nor manie men of power nor manie noble men borne And yet the same man saith God will haue all men saued how then doth he nor choose God is said not to haue chosen them not because he would not haue them saued but for the sequele of it that is to saie because the wisedome of this world power nobilitie of birth do like baits entice and withdrawe manie from the obedience of the Gospell Dauid was rich and puissant and so was Nero. But Dauid was not entised by the riches and power to fall from the Gospell as Nero was to his owne destruction And so foorth of other like Hemmyng Of Marie Magdalens good choosing Marie hath chosen that good part which shall not be taken from hir ¶ She hath chosen the hearing of the word of God which euer endureth is the onelie waie to euerlasting life Tindale ¶ The good part that is the hearing of the word of God from the which it was not méete that she should bée drawne hauing not alwaies opportunitie to heare the same The Bible note How God chooseth two manner of waies I haue chosen you twelue saith the Lord and one of you is the diuell ¶ It is to bee vnderstood that there is two manner of choosing The one whereby the Apostles were chosen to that most worthie office of Apostleshippe that they were in and the other wherby they wer chosen into life euerlasting Therfore when Christ saith that Iudas was chosen with the other Apostles that same must be vnderstood of the office wherevnto he was called and chosen with the other For when he speketh of the election that doth perteine to life euerlasting hée doth altogether exclude him from the number of the chosen I doe not saith he speake of you all I know whom I haue chosen I. Veron ¶ Looke Iudas Calling Election Predestination Of the choosing of Ministers Looke Ministers CHRISOLITE The nature of this stone and what it betokeneth The seauenth a Chrisolite ¶ This stone glittereth like gold and casteth out burning sparkes Wherby are ment those that vnderstand the diuine Scriptures both in word worke doe vtter that vnto others which they themselues vnderstand Marl. fol. 300. ¶ The seauenth foundation is of a Chrisolite or Turcas which shineth as golde and séemeth as it shoulde send foorth sparkes vnder this are they comprehended which hauing the wisdome of the spirit inflameth other with it prouoking them thereby to the loue of God and their neighbour This did Moses Esau Barnabas and Paule in whom the glorie of the Lord appeared plenteouslie Bale CHRISOTRACE The description of this stone and what it betokeneth THe 〈…〉 a Chrisoprade ¶ This is of a greene colour intermedled with golde and it betokeneth such as resembleth the freshnesse of the euerlasting countrie by charitable intercommuning one with an other Mirl vpon the Apoc. fol. 300. ¶ The tenth was a Chrisoprace whose condition is to shine like golde and yet he is greene in sight Such are they which hauing godlie wisdome vttereth it according to the talent giuen them of the Lord thereby renuing the dull spirits of other vnto heauenlie things Among this sort maie 〈…〉 be numbred which sawe manie wonderfull visions And so maie Simeon and Anna in the Gospell Bale CHRIST How Christ was first promised to Adam WHen the first man Adam through the craft and subtiltie of the Serpent whom the diuell had set for his minister to deceiue him had lost the felicitie of Paradise and made himselfe and all his posteritie for euer subiect to death and all other calamities and nuseries of this world where afore it was in his power alwaies to haue liued Then almightie God for the saluation of mankinde promised that of the séed of the woman Christ should come and destroie the power of Satan and deliuer vs frée from sinne and death Lanquet How Christ grew in age and wisdome Christ as touching his Godhead did not grow in age wisdome and fauour but in respect of his manhood in that he was verie man whose example would God we could follow that as we grow in yeares so we might grow in wisdome and fauour with God and men Hemming How Christ is called Dauids sonne If Dauid call him Lord how is he then his sonne ¶ Christ in that he is a verie naturall man is Dauids sonne but in that he is a true and a naturall God equall with the Father he is also his Lord. Sir I. Cheeke How Christ had moneie Looke Moneie Whie Christ became man As through a naturall man we were banished out of Paradise made the children of dampnation so it pleased the almightie trinitie neither by an Angell nor Archangell but by a naturall man to restore vs againe and made vs heires of saluation as Paule witnesseth By a man came death and by a man commeth the resurrection of the dead for as by Adam all die euen so by Christ all be made aliue R. Hutchynson Whie Christ fasted Like as it pleased God to giue power vnto Moses xl daies twice in the mountaine not for the auoiding of temptation but for to set foorth the glorious lawe and will of the Father then to be published And Elias béeing sent to anoint a king ouer Siria a king and a Prophet ouer Israel by whom both these kingdomes should be cleane altered and chaunged did fast fortie daies from all maner meates for the declaring of the power of God in his works So did it please Christ of his owne power to fast fortie daies that the Iewes shoulde haue none occasion to thinke him inferiour to those tw◠their great Prophets in the publishing of his Gospell and gladde tidings vnto the world and his renuing of all things not to the
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
the Gentiles are counted as dead men in comparison of the Iewes And afterward where he saith All that are in graues shall heare the voice of the Sonne of man c. He meaneth the generall resurrection which shall be in the last daie Tindale ¶ The Dead shall heare c. ¶ And who be those Dead Surelie no man can bée exempted for where at beginning God to make his doctrine auaileable in vs euen at the drawing of vs out of the spirituall death wherein we were all held for till such time as God enlighteneth vs by his word wée bée blinde till he open our eares we be deafe till he giue vs faith we haue neither soule nor heart True it is that we maie well séeme to haue some outward shewe of life The vnbeléeuers doeate and drinke as well as the faithfull againe they can goe about their businesse yea and oftentimes there séemes to be great vertue in them but all that is nothing because that in as much as they be strangers from God all that is in them is but death and vtter confusion God then must be faine to drawe vs out of death vnto himselfe as the point wherat he must begin to make his word auaileable in vs c. Caluine vpon Iob. fol. 447. How the Dead praise not God The Dead praise not thée O Lord. ¶ It is not ment that they doe not praise him in their minde but is ment they cannot tell his praise to other Caluine ¶ The Dead praiseth not God for the benefits poured dailie vpon the earth for them as they that be aliue do or ought to doe The Bible note ¶ Though the dead set foorth Gods glorie yet he meaneth héere that they praise him not in his Church and Congregation Geneua How this place following is vnderstood Let the dead burie the dead ¶ That is Let Infidells alone with their infidelitie and followe thou me that is beleeue thou in me and goe preach the Kingdome of God Tindale ¶ We maie not followe that which séemeth best to vs but onelie Gods calling And héere by Dead he meaneth those that are vnprofitable to serue God Geneua To doe good to them that be dead what is meant thereby Doe good euen to them that be dead ¶ To do good to them that be dead is to burie their bodies with honour against the daie of resurrection as did Abraham and Ioseph c. To deale faithfullie and trulie with their children committed to thy charge as did Dauid with the children of his friend Ionathan The Bible note Of the dead Israelites O Lord God almightie the God of Israel heare now the praiers of the dead Israelites ¶ Ye must vnderstand that Baruch in his praiers speaketh not of them that wer dead with bodilie death but of the wicked which liuing vnto the world were dead vnto God which figuratiue manner of speaking is oftentimes vsed in the Scripture For in the Gospell of our sauiour Iesus Christ he saith Suffer the dead to burie the dead as if he should saie let the worldlings that be dâ—ad vnto God and good workes burie them that be departed out of this life for that is an office most méet for them but do thou the things that be for the liuing The like phrase or manner of speaking doth the holie Apostle vse when he saith A widdow liuing in deliciousnesse though she be aliue yet she is dead Besides this Baruch by such kinde of words doth set forth the miserable estate of the Children of Israel which were euen as dead men are in the world because of their captiuitie and thraldome straight bondage or slauerie that they were in which was vnto them as a graue or pit that the dead be buried in This is the true vnderstanding of Baruch in this place How this place following is vnderstood How shall we that are dead to sinne liue yet therein ¶ They are said of Paule to be dead to sinne which are in such sorte made pertakers of the vertue of Christ that the naturall corruption is dead in them that is the force of it is put out and it bringeth not foorth his bitter fruits and on the other side they are said to liue to sinne which are in the flesh that is whom the spirite of God hath not deliuered from the stauerie of the corruption of nature Beza Against the custome of giuing the Lords supper and Baptime ouer the Dead It hath bene also decréed and determinded that the Sacrament of thankes-giuing should not be ministred vnto the dead bodies for it is said of the Lorde Take and eate but the dead corpses canne neither take nor eate we must beware that our weake bretheren doe not beléeue that that it is lawfull to baptise ouer the dead vnto whom it is not lawfull to minister the Sacrament of thanks-giuing ¶ This doth sufficientlie declare that both S. Austen all other fathers ought to be vnderstood when they speak of the praiers for the dead of the sacrifice that is offred for them for they are not of opinion that their praiers oblations could help the soules departed out of Purgatorie which began in Austens time to be onlie in question he himselfe daring affirme nothing touching the same I. Veron Whether the dead knowe what we do in this life As concerning that Iob saith that the men which is departed knoweth not what is done héere below nor whether his ofspring be poore or rich it is not to ground an Article of our faith vpon that such as be gone out of this world knoweth not what our state is For Iob spake as a man encombred Therfore we must not take héere anie certaintie of doctrine neither is it greatly for vs to enquire of such matters And why Let it suffice vs that God hath set vs in this world to coÌ„municate one with another euory man ought to employ himselfe vpon his neighbours God hath giuen me such a gift or abilitie and therfore I must applie my selfe yâ— waie Againe one of vs maie praie for another but when he hath taken vs out of this world the said communicating is taken awaie from vs there is no communicating as there was before Neither must we do as the Papists doe who are woont to runne to the deceased Saints as though they had not yet finished their course Now forasmuch as the Scripture teacheth vs not what we ought to doe in this behalfe lette vs leaue that thing in doubt and in suspense whereof we haue no certaine resolution by the word of God For singlenesse of minde is also a thing wherein it behooueth vs to walke c. Caluine vpon Iob. fol. 265 DECEIPT ¶ Looke Guile DEEDES ¶ Looke Workes DEAFE MAN By whose faith this deafe man was healed ANd they brought vnto him one that was deafe and had an impediment in his speach and they praied him to putte his hand vpon him ¶ It séemeth by this mans
because through his manifest temptations he maketh men sin by which death raigneth c. Deering Of euerlasting death He shall neuer sée death ¶ What els is the meaning of this which Christ saith he shall neuer sée death but because he sawe another death from yâ— which he came to deliuer vs. That is to saiâ— the second death euerlasting death death of hell fire the death of damnation with the Diuell and his Angells that is death indeede Therfore neuer to see death is nothing els but to haue euerlasting life So that we maie note and learne héere that faith is the waie to immortalitie and that Christians doe trulie liue and neuer die although in this world they bee more like to dead men then to liuing men to die in bodie by other men For the saieng of Christ héere is most true to the which also agreeth this place Euerie one which liueth and beleeuth in me shall neuer die Marl. vpon Iohn fol. 329. How this place following is vnderstood Some there be standing heere shall not tast of death til they shall sée the Sonne of man come in his kingdome ¶ The same is to be vnderstood of his glorious transfiguration as if he should saie there are some standing among you which shall not die till they haue seene me in the same glorie and maiestie that I shall come in at the last daie of Iudgement Sir I. Cheeke This was fulfilled in his Resurrection and was as an entrie into his kingdome and was also confirmed by sending the Holie Ghost whereby he wrought so great and sundrie miracles The meaning of this place following In death there is no remembraunce of thée ¶ His meaning is that if he shall by Gods grace be deliuered from death he wil be thankfull and mindfull of it And he bewaileth that this power shall be â—erefte him if he should be taken out of this world because he should be no more conuersant among men so set out the praise of God But héerevpon doe some wrongly vnskilfullie gather that the dend are void of all sense and that ther remaineth no perseuerance at all in them wheras in this place he intreateth of nothing els but of the mutuall praising of Gods grace wherein men exercise themselues while they be aliue For we knowe wée are placed on this earth to this purpose thâ—â— wee shoulde with one consent and one mouth praise GOD which thing is the ende for which wée liue Now â—hen although that death make an ende of such praisings yet doth it not followe that the faithfull soules which are loosened from their bodies are bereft of vnderstanding or touched with no affection to God ward Caluine vpon the 6. Psal. ¶ He lamenteth that occasion should be taken from him to praise God in the Congregation Geneua In what respect the children of God maie wish death O that God would begin to smite me that he would lette his hand goe and take me awaie ¶ True it is that Gods children maie well wish death howbeit to another ende and for another respect then Iob doth héere like as all of vs must with S. Paule desire to be let loose from the bondage of sinne wherein we be helde prisoners Saint Paule is not mooued there with anie temptation of his flesh but rather the desire that he hath to imploie himselfe in Gods seruice without let seemeth him to wish that he might passe out of the prison of his bodie Why so For so long as we be in this worlde we must be wrapped in manie miseries and we cease not to offend God being so weak as we be S. Paule is then sorie that he must liue so long in offending God and this kinde of desire is good and holie and procéedeth of the holie Ghost Cal. vpon Iob. fol. 108. Of foure manner of deaths Beside the mortall and eternall death bée other two the spirituall death and the temporall death which be not so well knowen nor so soone espied of the simple as the naturall and eternall death is The spirituall death is when the bodie is yet liuing the soule is dead as the Apostles proueth by the widdowes that liue at pleasure béeing aliue in bodie and yet dead in soule The temporall death is when the affections lusts of the bodie are so killed that the spirit maie liue wherof the Apostle speaketh Col. 3. exhorting vs to mortifie our earthlie members to kill all the strength of our corrupt nature that striue against the spirite For by obaieng our lustes at the first came death into the world as it appeareth by Eue when she eate of the forbidden fruit M. Luther How death is not to be feared Example of a Panim I finde that a learned Panim wrote that we should neither care for life by it selfe nor yet for death by it selfe Hée saith that we should care to liue well and to die well and let life and death passe without care for life is not good but to liue well is good If Panims haue this right consideration of life and death what shame is it for Christen men to care for death Seeing Christ whose wordes cannot but be true so vehementlie forbiddeth vs the same that Panims sawe by reason to be done c. Lupset DEBT How debtes ought to be required and how not ESaie the Prophet seemeth to account it in the Iewes a great fault to aske their debt saieng Et Omnes debitores repetitis Ye chalenge and charge all your debters ye call all debts back againe Whie is it not lawfull for a good christen man to cal for his debts Yea and if neede so require to sue for them by the lawe God forbid else otherwise there could no good order no pollicie no ciuilitie nor Common wealth endure If buyeng and selling keeping of contracts couenants were not lawfull then all things should be common then we should liue like lawlesse beasts wée needed no king no maigistrate But yée must vnderstand that in a case charitie will not suffer right to call for her debt The case shall bée this My brother my neighbour is burnt with fire is lamed of his limmes is robbed of his sight at one word is so oppressed with pouertie that he is not able to paie In this case charitie will commaunde iustice to giue place and not to aske her debt but rather to giue more of their owne The Iewes were so hard hearted that they spared not forgaue no debters were they neuer so poore nor so pitifull And therefore Esaie layeth it to their charge saieng Omnes debitores vestros repetitis Ye cal vpon al your debters as wel them that be in extreame néede and vnable to paie as they that be wealthie and able inough to paie Beside this the Iewes had a certeine ciuill lawe giuen vnto them by God vnto the which we now are not bound The lawe was this Euerie seauenth yeare thou shalt kéepe a frée yeare
for she doubted not but as the Angell had tolde hir she should conceiue and that straight waie but because she sawe that she was not as yet coupled in Matrimonie although she were betrouthed she demaunded how that should come to passe Therefore the Angell in his aunswere comprehended two principall points The one is whereby he remooued awaie doubting if peraduenture there stucke anie thing in the minde of the Uirgin For he said No word is impossible with God The second is of the maner of conceiuing The Holie ghost saith he shall come vpon thée and the power of the most highest shall shaddowe thée But whereas some faine that she asked this because she had vowed virginitie to God it néedeth no long confutation especiallie seeing wée are by the Historie it selfe taught that shee was betrothed to a man neither was there at that time anie such custome to vowe Uirginitie Pet. Mar. vpon the Rom. fol. 96. DRAGMA What Dragma is A Dragma is the fourth part of a Sickle which is to saie fiue halfe pence for a Sickle is twentie halfe pence DRAGON Wherefore the King of Aegypt is called a Dragon I Will vpon thée thou Dragon ¶ The propertie of Dragons is to haunt where abundance of waters are Therefore is the King of Aegypt héere called a Dragon because of the abundaunce of water that are in Aegypt where he raigned So is Hierusalem called a Stewes because of hir haunting of Idolatrie As in the 16. T. M. ¶ He compareth Pharao to a Dragon which hideth himselfe in the riuer Nilus As Esay 51. 9. Geneua The meaning of this place following Thou hast couered vs in the place of Dragons and couered vs with the shaddowe of death That is thou hast condemned vs to the place of Dragons or Serpents or thou hast driuen vs into the place of Dragons or Serpents By the place of Serpents is vnderstood their bondage among the Heathen which in crueltie are like to Dragons or Serpents The same calleth he the shadow of death for it is worse then death more to be feared to be put in all thing to the arbitriment and pleasure of the vngodlie to heare continuallie the name of God blasphemed and all godlinesse despised and all manner of iniuries wrongs done to the fauourers thereof Therefore saith he thou hast couered vs with the shaddowe of death that is with the verie darknesse of death T. M. Who be the Dragons Angells And the Dragon and his Angells fought c. ¶ The Angells whose force the Dragon vseth against Michael are the great men wise men and wealthie men of the world whose puissaunce pollicie riches are the weapons that he fighteth with for the maintenaunce of his kingdome and honour which he hath vsurped wrongfullie with him we must also incounter howbeit with spiritual armour from God according as the Apostle saith 2. Cor. 10. 4. Ephe. 6. 13. Marl. vpon the Apo. fol. 174. Who be the Dragon beast and the false Prophet Out of the mouth of the Dragon beast and false Prophet ¶ There be that thinke the Dragon the Beast the false Prophet to be all one But we maie fitly vnderstand by the Dragon Satan himselfe the Father of lies By the Beast Antichrist all his bodie and by the false Prophet all manner of false teachers of Antichrists kingdome Marl. DRAVVING The meaning of these places following NO man can come to me except the Father which hath sent me draw him ¶ To be drawen of the father is to be endued with faith with the Holie ghost by which our harts are sealed coÌ„firmed toward Christ. For the father giueth faith to whoÌ„ he will on whom he wil he hath mercie whom he will also he maketh hard hearted It is no violent manner of drawing which draweth a man with externall haling and pulling of the which our Sauiour speaketh héere and yet notwithstanding the motion of the Holie ghost is so effectuall that it maketh men willing in despite of flesh and bloud Wherefore that is false and prophane which some saie that no man is drawen against his will as though a man were obedient to God by his owne motion will For in that men willinglie obaie God it commeth of him who frameth their hearts to his obedience Therefore mans free will is nothing Marl. vpon Iohn fol. 218. I will drawe all men to mée ¶ In that our Sauiour speaketh héere so generallie that by his death he will draw all men vnto him it is to be referred to the Sonnes of God which are of the flocke Also he vsed this generall speach because the Church of God was to be gathered out of the Gentiles and also out of the Iewes according to this place There shall be one Shepheard and one Shéepefold Mar. fol. 441. ¶ Looke Father DREAMES How it is hard to discerne Dreames SAint Austen demaundeth by what meanes the reuealations of euill and good spirits maie be discerned one from another he aunswereth that that cannot be done except a man haue the gifte of discerning of spirits but he addâ—th that an euil spirite doth alwaies at the last lead men to wicked opinions peruerse manners although at the beginning the difference cannot be knowen without the gifte of the Holie Ghost In his Epistle to Eâ—odius which is the hundred Epistle inquiring of the same matter he saith I would to God I could discerne betweene Dreames which are giuen to errour and those which are to saluation neuerthelesse we ought to be of good chéere because God suffereth his Children to be tempted but not to perish Pet. M 〈…〉 vpon Iudic. â—ol 137. Of Dreames naturall and supernaturall Supernaturall sleepes or Dreames doe come of God from aboue by good Angells by the which God 〈…〉 his will to whom it pleaseth him And wâ— vnderstand th 〈…〉 â—hose 〈…〉 de 〈…〉 Dreames doe much differ from those that be naturall because they are of more certaintie and sealed confirmed from aboue so that the veritie of the same cannot be ambiguous or doubtfull The Dreames which commonlie happen vnto men are woont to come of continnuall cogitations and thoughts of the minde or of the course of Nature or of the distemperaunce of the bodie or of such like causes But to the diuine Dreames commeth the testimonie of the spirite which witnesseth for a suretie that it is God that speaketh As of the Ladder of Iacob which we reade that he sawe in a vision or Dreame Marl. fol. 13. DRONKENNESSE What Dronkennesse is after the minde of Seneca SEneca saith in his 84. Epistle Dronkennesse is nothing els but a voluntarie madnesse And straight waies after The qualitie of Dronkennesse continuing manie daies is furiousnesse Plato in his 7. booke De legibus toward the ende writeth that Minos in his Lawes prohibited the Cretenses that they should not drinke togethers to Dronkennesse Againe in his 16. Dialogue De iusto at the beginning A dronken
is the childe of God and in the faith of Christ and whether his conscience doe beare him witnesse that Christs bodie was broken for him and whether the lust he hath to praise GOD and thanke him with a faithfull heart in the middest of the bretheren doe driue him thetherward or els whether hee dooe it for the meates sake or to kéepe the custome for then were it better that he were awaie For he that eateth or drinketh vnworthelie eateth drinketh his owne damnation because he maketh no difference of the Lords bodie Frith ¶ Looke Weake and Sicke ¶ We must marke that in this examination he sendeth no man to another but euerie man to himselfe The Papists bid thée goe to an auricular Confessour there to confesse thy selfe to receiue absolution and to make satisfaction for thy sinnes according to the forme that is commaunded thée But Paule the Doctour of the Gentiles and the vessell of election speaketh not a word of these things but saith simplie Let a man examine himselfe and so let him eate of that bread and drinke of that Cup for like as God is the searcher of the hearts and requireth the inward affection of the minde and hateth hipocrisie so none knoweth what is in the heart of man or what affections we beare to Godward but we our selues doe therefore he willeth vs our selues to examine euerie thing in our selues That is to saie he willeth euerie man to descend into himselfe and to examine himselfe Bullinger fol. 1109. ¶ Looke Prouing EXCOMMVNICATION What Excommunication is IT is the separation and reiection from the holie assemblie of our Lord Iesus Christ the which is done by the Church against open and obstinate sinners Tindale ¶ Excommunication is a censure of the Eldership whereby he that is guiltie of some most grieuous crime is without anie certaine prescription of time shut from the sacraments and banished the companie of the faithfull This is the sorest punishment of the Church which also is called of Saint Paule a deliuering vp to Satan of Christ to be as an Ethnike and Publicane which aunswereth the Iewes cutting them off from the Couenaunt so often repeated to the people of God by Moses Héereof is oft mention made in the new Testament Iohn 9. 18. And 1. Cor. 5. 4. 2. The. 3. 15. and in other places mo Now wheras it is so grieuous a punishment it is executed on none but on him that is guiltie of some heinous trespasse which kind of sinnes are rehearsed by Saint Paule 1. Cor. 5. 11. and 2. Thessa. 3. 14. Yet count him not as an Enimie but warne him as a Brother ¶ The ende of Excommunication is not to driue from the Church such as haue fallen but to winne them to the Church by amendement Geneua They shall excommunicate you ¶ In that he saith they shall be excommunicated his meaning is this They shall cast you out of their Sinagogues they shall condemne you of impietie and heresie they will refraine you of water and fire and such necessaries They will banish you and sell your goods and they will account you not for Israelites but for Gentiles and Atheists For the good as subiect not onelie to persecution but also to ignomie and reproach euen as saith the Apostle Paule Be thinketh that God hath set foorth vs which are the last Apostles as it were men appointed to death for we are made a gasing stocke vnto the world and to the Angells and to men Christ notwithstanding commaundeth to stande firme and stedfast against this temptation because though they bée thrust out of Synagogues yet neuerthelesse they shall abide in the kingdome of God Marl. vpon Iohn fol. 527. What S. Paule meant by the excommunicating of Alexander And Alexander which I haue deliuered to Satan ¶ Wheras Saint Paule saith that he did deliuer Alexander and Himeneus vnto Satan he meaneth none other thing therby but that he did excommunicate them openlie as no true Christians and that he did threaten them if they would not repent and tourne that GOD woulde punish them euerlastinglie by Satan and his Angells Sir I. Cheeke Saint Austen saith What is a man the worse if the ignoraunce of a man strike him out of the booke of the Church if his conscience strike him not out of the booke of life In this case saith Saint Austen it commeth sometimes to passe that there be manie Sheepe without the Church manie Wolues within the Church EXORCISTES What the Office of an Exorcist was THe Exorcists office was by a speciall gift of God seruing onelie for that time to call foorth foule spirites out of the bodies of them that were possessed Iewel fol. 98. EXTREMEVNCTION ¶ Looke Oile Face What the Face of Christ is IN the Face of Iesus Christ. ¶ That is to saie in the knowledge of Iesus Christ not in the Face of Moses which is the knowledge of the Lawe for by Christ came we to the knowledge of God Tindale What the Face of God is ¶ The face of God is the knowledge of his diuine nature of the which it is written Shew vs the light of thy countenaunce and we shall be whole that is graunt vs to knowe thée Otherwise Gods face doth signifie the inuisible nature of Christs Diuinitie Exo. 33. 23. You shall sée my hinder parts but my Face you cannot sée that is You shall sée Christs humanitie but his diuinitie cannot be séene The Face of God is that which is described in the 26. of Leuiticus I will tourne my face to you I will make you fruitfull I will giue you raine in season and peace in the earth the sword shall not come in the Land if ye wil walke in my statutes and kéepe my precepts c. Plenteousnesse and goodnesse and all Gods benefites that is Gods face T. Drant What is the Face or countenaunce of God It is not a shape like vnto a mans visage which hath nose eies mouth but the Face of God is the recorde which he giueth vs when we knowe his will God therefore sheweth vs his Face when he telleth vs why he doth this thing or that and it is all one as if wée sawe him before our Eies Contrariwise hée hideth his face from vs when hée afflicteth vs when things séeme straunge vnto vs and when we knowe no reason why he worketh after that sort Therefore when God holdeth vs in ignoraunce it is an hiding of his Face from vs. Cal. vpon Iob. fol. 629. ¶ Thou maist not sée my face for there shall no man see me aliue ¶ There shall no man see my face liue not that the face of God which is the face of life is the cause of death to them y◠see it for the Saints that are in heauen do indeed sée it but none that liueth in the bodie can sée neither comprehend the maiestie of his face but must be first purified by death as Paule declareth it 1.
Geneua He brought the Groue from the Temple of the Lorde He remoued the Groue which Idolaters for deuotion had planted néere vnto the Temple contrarie to the commaundement of the Lorde Deut. 16. 21. Or as some reade the similitude of the Groue which was hanged in the Temple Geneua They worshipped Trées and Groues ¶ This worde Aschrea with the Hebrewes is a Trée and being in the plurall number Ascheroth as it is in this place it signifieth Trées anâ— of some it is translated Groues For it is a most common manner amonge the Idolaters to worshippe their Gods in Groues In Oken Groues they sacrificed to Iupiter And the Oke of Dâ—dome was in the olde time most famous by reason of the aunsweres which it gaue In woodes of Bayeâ—â—es was Appollo worshipped Dapâ—â—e also is notable where the Temple of Appollo was 〈…〉 was wonâ— to haue a temple among Oliue trées And lastlie we may mark both in Poets also in histories yâ— shadowie woods most large riuers and mountaines of exceeding great height were counted in the men of the olde time places most apt for Sacrifices to bée done vnto Idolls because such places dreweâ— vnto men no small admiration Wherefore they thought that such notable places had the power of God present Yea and Abraham also Isaac and Iacob and the olde Fathers offered Sacrifices vnto the true God vppon the high mountaines which custome was till such time vsed as God by a lawe ordeyned that they shoulde not doe sacrifice euerie where but in that place onelie which he himsâ—lfe had chosen Pet. Mar. vpon Iudic. fol. 77. GVILE The definition of Guile â—Eruetus an interpreter of the Lawe hath thus defined euill guile namelie to be a subtile inuention or deuice for to deceiue an other by when as one thing is done an other thing dissembled Wheresoeuer therefore is guile there is deceite by some dissimulation c. Of good and euill Gule Some guile is good and other some is euill Wée call that good which is not hurtfull when as it hurteth none but sometimes profiteth but euill guile is hurtfull and euer hurteth some bodie c. Pet. Mar. vpon Iudic. Halcion What Halcion is HAlcion was the daughter of Neptunus and wife to Ceyâ— whome shée beholding to bée drowned for sorrow prowned her self Wherfore the Poets write that they were both translated into birdes and called Halâ—ioâ—es Elioâ—o What the Halcions 〈…〉 bee Halcion is a kings fisheâ— It is said that in the most sharpe coldest time of the yeare these Halcions making their nâ—ast â— in the sea rocks or sand wil 〈…〉 their Egges hatch forth their Chickensâ— And therefore the same sea that haâ—bouâ—eth these â—oules thus sitting vpon their Egs wil be so calme stil to her guests for 〈…〉 daies yâ— men maie surelie saile without perill vpon her not shaken or moiested with anie storme or tempest nor yet the neasts of these birds so nigh the water not once shaken nor hurt with anie souâ—ges For the sea will not for yâ— time of these birds â—â—tting hatching disease her guests And therfore is this tranquilitie of the sea for that little time as a tâ—ewes taking in the Winter called the Halcions daies Melancthon vpon Danâ— HAND What the hand of God signifieth CHrist is called the hande of God for he is both his arme and his hande Moreouer Gods hand is taken sometime for his power Iere. 18. 6. Beholde the house of Israel ye are in my hand euen as the claie in the Potters Sometime for his scourge Soph. 1. 4. I will stretch out my hande ouer Iuda and Hierusalem and I will roote out the remnaunt of Siria Of the which scourge Iob. 19. 21. saith The hand of the Lorde hath touched mée Augustine Of the band that Balthasâ—r sawe The king himselfe alone sawe the handâ— wâ—itingâ— and not his guests as did Balaamsâ— Asse see the Angell which Balaam sawe not The hande came glittering foorth againstâ— the light and Candlesticke Rabbie Saadias saith That it was the hand of Gabriel But it was the hand of God and man to â—ée euen of Christ which is the mightie Angell of Gods counsell and hand of the Father c. Melancthon vpon Dan. What is meant by this place following Put thy hand vnder my thigh ¶ To put the hand vnder the â—high was an oath which theâ— Hebrewes vsed in such things as perteined to the Testament and promise of God As in Gâ—nâ— 47. 29. ¶ Which ceremonie declared the seruaunts obedience towards his maister and the maisters power ouer the seruaunt Geneua Hand writing what it was And hath put out the hand writing yâ— was against vs conteined in the lawe written ¶ The lawe is our hande writing in that the conscience setteth to her seale subse 〈…〉 and â—onâ—enteth that the lawe is iust and we sinners which lawe coâ—cerning dampnation is taken awaie through faith in Christ. Tindale The Apostle héere vseth a Metaphor of a writing or of an Obligation made where men are bound to fulâ—â—ll the writing or obligation made This writing is the lawe of God it requireth that all men shoulde fulfill the lawe no man fulfilled the lawe Christ onelie excepted wherefore all men were founde by the lawe guiltie and worthie of death because they haue not fulfilled the law that they were bound to kéepe This Lawe Christ not onelie for himselfe but for all that beléeue in him to the worlds ende did fulfill that it shall not bée imputed to them that beléeue in Christ anie transgression of the lawe and we by him and in him Christ is the perfection of the lawe to all them that beléeue in him L. Ridley vpon the â—oll HAPPIE The meaning of this place following HAppie or blessed are they which haue not séene and yet haue beléeued ¶ These wordes were spoken in reproch of the hard beliefe of Didimus that would not beléeue the resurrection of his Maister Christ by the report of them that sawe him risen notwithstanding he knew that Christ had promised before his death that he would rise againe the third daie but said he would first sée the faâ—â—eming of the nailes in his hands and put his finger into the holes and his hand into his side or he woulde beléeue But when he had seene and confessed saieng My Lord and my God Then said Christ to him Because thou hast séeâ—e me Thomas thou hast beléeued happie or blessed are they which haue not séene and yet haue beléeued meaning therby the Fathers Prophets of the old law which saw him not with the bodilie eies and yet beléeued all that they writ of him concerning his comming in the flesh which Thomas woâ—ld not beléeue till he sawe it This is the meaning of this place and not to applie it as the Papists haue done to the Sacrament counting them to be blessed that beléeue Christs bodie to be there and sée it not Crowley HARDEN How God is said
of God the Father and yet not so â— that we must thinke that God the Father is circumscribed as with the forme of man that in thinkinge of him wée call to minde his right or leâ—â— side Or for that that it is sayde the Father sitteth we mayâ— thinke it doâ—e with â—â—wing his knâ—e least wée fall into that faulte of vngodlynâ—sse whereby the Apostle â—urseth them which chaunge the glorye of the incorruptible GOD into the lyâ—â—nesse of a corruptible man For it is not lawfull for a Châ—istian man to sette such an Image of God in the Temple much more wicked it is â—o conceiue it in his heart where the Temple of God 〈…〉 〈…〉 And of the Image which came downe from heauen ¶ They that made Images among the Greekes to the intent to winne the more aduauntage there fained that they were sent from Iupiter forth of Heauen and that they were not mortall nor subiect to death Tindale Antiquitie and the couetousnesse of the Priests brought in this superstition for it is written that the Temple being repaired 7. times this Idoll was neuer chaunged Plin. lib. 16. 40. Byâ—such illusions the world is most easely abused Gene. Of the lmage that Nabuchodonosor set vp Nabuchodonosor made an Image of golde c. ¶ Under pretence of religion and holinesse in making an Image to his Idoll Bel he â—ought his owne ambition and vaine-glory And this declareth that he was not touched with the true feare of God before But that he confessed him on a sodaine motion as the wicked when they are ouercome with the greatnesse of his workes The Greeke Interpreters write that this was done 18. yeares after the dreame and as may appeare the King feared least the Iewes by their Religion should haue altered the state of his Common-wealth and therfore he ment to bring all into one kinde of Religion and so rather sought his owne quietnesse then Gods glorie Geneua Of the Image of Prouocation The Hill Sion was walled about and that Wall which compassed it was called the outwarde Wall About the Temple was there another wall that was called the inward wall which although it were outward from the Temple yet was it inward from the wall which compassed the Hill The space betwéene the inward wal and the Temple was called the Inner Court Therein were many Ports and in the North Port thereof was Ezechiel set for that place was holy and therein did they vse to worship God But with the filthinesse of this hatefull Image of Baal which the Prophet héere calleth the Image of prouocation because it prouoked the Lord to vengeaunce had they defiled it as superstition doth commonly defile euen the most holiest things and such as appeare most godliest T. M. An exposition of this place of Esay The Carpenter or Image caruer c. ¶ Let the Christen héere note how liuely the Prophet painteth out the vanitie of Images For it is to be feared that our superstition concerning such things passeth and excéedeth the superstition of the Iews Once euident it is that the Iewes in our time can in no wise be perswaded to become Christian so long as we fall downe and knéele before Images Their aunswere is that they and we both if we be of God should in no condition doe any thing that openly in so many places be forbidden of God The Turkes and Saracens also mocke vs therefore The honour of God say they and truth it is ought we to séeke and to sticke by his word and neither to adde thereto neither take away neither to swarue to the right hand or to the left but earnestly to stand by that which is commaunded forsake that which is forbidden God graunt vs Christians a better trade and conuersation of liuing then that we shuld with our example be an offence either to Iewe or Saracen an occasion to kéepe them from the faith of Christ and giue the simple eyes to sée and perceiue the falsehoode of the suhtill which for lucre augment their blindnesse exhort them to such superstition So be it T. M. Of the Images called in Latine Colosci These were Images of horrible greatnesse like to towres one of Apollo in the Capitol at Rome was 30. Cubites high Also at Tarentum one made by Lysippus was 40. Cubites high but at Rhodes one of the Sunne excéeding all other was in height 70. Cubites made by Colassis Scholar to Lysippus The thombe of that Image fewe men might fathome It was in making twelue yeares and the charges drew to 300. Talents which amounteth to 43115. pounds Strabo writeth that the Image was of Iupiter and made by Chares Lindius Besides this were an hundred lesse Colosci in Rhodes at Rome were many made of mettall Eliote IMBER DAIES Why the Imber daies were inuented IN the Dist. 76. chap. 1. are added Imber daies or the feasts foure times in the yeare which why they are so deuided scarcely can any man perceiue They recite Hierome vppon Zachary who maketh mention of the fourth moneth fifte seauenth and tenth And they seeme to be moued with a wicked zeale to distribute these Feastes into foure partes of the yeare And these Feastes which the Iewes receiued euery yeare for the calamities which they had suffered the same our men haue made yearely But other haue inuented another cause namely because in these foure times of the yeare Bishops are wont to promote Clearkes vnto the ministerie and orders Wherefore they say that the people ought then most of all to fast and pray that God would gaunt them good Pastors c. Pet. Mar. vpon Iudic. fol. 276. IMMORTALITIE How Immortalitie properly belongeth to God THat is immortall properly which is without beginning without ending all creatures haue a beginning of the which some neuerthelesse are called immortall because they haue no ending as the Angells mans Soule But onely God is properly immortall who speaketh of himselfe I am which is which was which is to come This belongeth to God and to none of his Creatures and to none of the workes of his fingers of which some may truly say that they be and are to come but not that they were because once they were not Ro. Hutchinson From whence the immortalitie of soules proceede It shoulde séeme that man is likened to brute Beastes Yea and he shoulde bée lyke them in verye déede if GOD did not put too his hande For whence commeth the immortalitie of our soules but of a special fauour that God beareth vs. Saint Paule saith That onely God is immortall we then are transitorie we doe nothing els but â—ade awaye and what are our soules Euen the very Angells of Heauen should also be mortall howbeit forasmuch as GOD hath breathed his owne spirite into them they must néedes continue in him It is hée from whence proceedeth immortalitie I saye euen of the Angells And it behooueth vs also on our partes to drawe out of this same Well
words al perfection as immortalitie wisdome truth innocencie power c. Geneua After the likenesse of God created he him ¶ That is after the shape and Image which was before appointed for the son of God The chiefe part of man also which is the soule is made like vnto God in a certeine proportion of nature of power working So that in that we are made like vnto God Tindale How God made man to be vndestroied God made man to be vndestroied ¶ That is when God made him in the Image of his owne likenesse neuerthelesse through the enuie of the diuell came death into the world whereby it may be easily gathered yâ— the wise maÌ„ doth speak ther of Adam being in the most perfect state of his first creation in the which if he had continued abiden still obaieng the commandement yâ— the Lord his God had giuen him neither death nor hel could haue had anie power of him he shoulde haue bene immortall he should haue liued for euer God then had created him to bée vndestroied if he had not through disobedience broken his commaundement I. Veron ¶ For God would not that man shuld perish But they after that they were created haue defiled the name of him that made them and are vnthankfull vnto him which prepared lyfe for them How the death of man and beast is alike It happeneth vnto man as it doth to beasts euen one condition to them both as the one doth so doth the other ¶ There is no difference betwéene a man and a beast as touching the body which of them both dieth but the soule of man liueth immortal the body of man riseth vp againe by the mightie power of the spirit of God The Bible note ¶ Man is not able by his reason and iudgement to put difference betwéene man and beast as touching those thinges wherevnto both are subiect or the eye cannot iudge any otherwise of a man béeing dead then of a beast which is dead Yet by the word of God and fayth we easily know the difference Geneua Who knoweth the spirit of man that goeth vpward ¶ Meaning that reason cannot comprehend that which faith beléeueth héerein Geneua ¶ The immortalitie of the soule is not knowne by carnall reason or sense but by the word of the spirit of God The Bible note How mans life is but sorow and care What profit saith the wise man hath man more of all the labour wherewith he wearieth himselfe vnder the Sunne but sorrow and care and nothing without paine griefe ¶ Euripides saith if thou which art borne mortall doe thinke to liue thy selfe without labour and vnquietnesse thou art a foole I. Northbrooke Of mans good purpose before grace A reason of the Pelagians Dunce men of mans good purpose before grace The grace of God say they doth helpe mans good purpose so that man doth first intend and purpose well as Dunce saith dispose himselfe by attrition to receiue grace and then God doth helpe him Aunswere Of truth there is no good purpose in man no good disposition nor good intent but all is against goodnesse and cleane contrarie against all things that agréeth with grace till that God of his méere mercy commeth and giueth him a will to will goodnesse yea and that when he thought nothing of goodnesse but doth cleerely resist all goodnesse This doth S. Austen proue in these words The Pelagians say that they graunt how the grace doth helpe euery mans good purpose but not that he giueth that loue of vertue to him that striueth against it This thing doe they say as though man of himselfe without the helpe of God hath a good purpose and a good minde to vertue by the which merit proceeding before he is worthy to be holpen of the grace of God that followeth after Doubtlesse the grace that followeth doth helpe the good purpose of man but the good purpose should neuer haue bene if grace had not preceded And though that the good studie of men when it beginneth is holpen of grace yet it did neuer begin without grace ¶ Héere we sée S Austen cléere against them D. Barnes How mans ordinance my be altered There be some orders in the primitiue Church commaunded by God some other were deuised by men for yâ— better training of the people Such orders as were coÌ„manded by God may in no wise be chaunged onely because God commaunded them for as God is euerlasting so is his word commaundement euerlasting On the other side such order as haue bene deuised by men may be broken vpon some good consideration only because they were men that deuised them For as they be mortall so all their wisdome and inuentions be but mortall And so indéed as touching such things as haue ben ordeined by men we are not bound of necessitie to the order of the primitiue Church But such things as God hath precisely coÌ„manded by his word may neuer be broken by any custome or consent Iewel Of the disposition of man As mans strength is so is his worke as is his will so is his worke as is his forecast so is his dooing as is his heart so is his mouth as is his eye so is his sleepe as is his mind so is his talke either of the law of the Lord or of the lawe of Behal In the Testam of Neptalin Of mans will and running It lieth not in any mans will or running but in the mercie of God Whereas some vpon this place doe ascribe part of iustification vnto the grace and mercie of God part of it vnto the same will and running or indeauour of man S. Austen maketh answere thus If saith he the Apostle did meane none other thing but that it doth not onely lye in the will and running of man except the mercy of God doe helpe we may also say on the contrary that it lyeth not only in the mercy of God without the will and running of man but sith it were a plaine vngodlynesse to saye so let vs not doubt but yâ— the Apostle did attribute all to yâ— mercy of God that he did leaue no manner of thing vnto our owne will endeuour Againe he saith in an other place Therefore that we should beléeue in God liue godly it lyeth not in the will and running of man but in the mercy of God not that we ought not both to will runne but because that he himselfe doth worke in vs both to wil and also to runne I. Veron Of two Hebrew words that signifie man A man sent from God ¶ The Hebrewes haue two words to signifie man Adam and Ish. Adam signifieth a man subiect to mortalitie miserie and calamitie Ish signifieth a man of reputation The Prophet Dauid comprehendeth both in one verse in the Psal. Heare this all ye people c. Bâ—th children of Adam and children of Ish. The Greeke word which the
God by a mediatour and a meane which was onely borne without sinne liued and was slaine vnto the rising againe of the flesh and to euerlasting lyfe August in his Enchirid to Laurence the. 32. chap. Saint Paule saith Vnus est Mediator c. Ther is one mediatour betwéene God and man Christ Iesus being manâ— Upon this place S. Austen saith thus Paulus non facet se mediatorem c. Paule maketh not himselfe a mediatour betwéene God and the people but requireth that they pray all one for an other béeing all the members of the bodie of Christ. August contra Epist. perminiani li. 2. chap. 8. Againe in the same booke he writeth thus of Saint Iohn St. Iohannes ita dicerit c. If Iohn would say this haue I written vnto you that ye sinne not and if ye sin ye haue me your mediatour before God I will intreate for your sinnes as Permenian the heretike in a certeine place made the Bishop a mediatour betwéene God and the people what good faithful christen man could abide him Who would looke vpon him as the Apostle of Christ and not rather to thinke him to be Antechrist Tell me woman sith thou art a sinfull and wicked woman how durst thou goe vnto him I know saith she what I do Beholde the wisdome of the woman Shée prayeth not vnto Iames Shée entreateth not Iohn She goeth not vnto Peter She did not get her selfe vnto the company of the Apostles She sought for no mediatour but for all those things She tooke repentance for her companion which did fulfill the roome and place of an aduocate and so she did goe to the high fountaine Chrisost. in his 12. Ho. of the woman of Ca. There is no néed of porter of a mediatour of minister say onely Lord haue mercie vpon me we haue no néede of aduocates with God nor of any running and gadding about for to speake faire vnto other For although thou be alone and without an aduocate and praye vnto God by thy selfe thou shalt obteine thy petition Chrisostome in his Sermon of going forward in the Gospell Saint Austen saith Christen men doe mutally commende themselues in their praiers But he for whom none maketh intercession but he for all he is the onely true mediatour Paule the Apostle though he were a principall member vnder yâ— head yet because he was a member of the body of Christ knew that the greatest truest Priest of the Church entred not by a figure into the inward places of the vaile to heauen to a holinesse not shadowish but eternall commendeth himself also to the praiers of the faithfull neither doth he make himselfe a mediatour betweene the people and God but praieth that all the members of the bodie of Christ should mutuallye praye for him because the members are careful one for another of all the members yet trauailing in earth may ascend to the head which is gone before into heauen in whom is apeacement for our sinnes For if Paule were a mediatour the other Apostles should also be mediatours and if there were many mediatours then neither Paules owne reason stood fast in which he had sayd for there is one God one mediatour betweene God men the man Christ in whoÌ„ we also are one if we kéepe the vnitie of faith in the bonde of peace Againe in another place but it thou séeke for a Priest he is aboue the heauens wher he maketh intercession for thée which in earth died for thée Yet do we not dreame yâ— he falleth downe at the fathers knées and in humble wise intreateth for vs but we vnderstand by the Apostle the he so appeareth before the face of God that the vertue of his death auaileth to be a perpetuall intercession for vs yet so that being entered into the Sanctuarie of heauen vnto the ende of the ages of the worlde he alone carrieth to God the prayers of the people abiding farre off in the porch Caluine in his Instit. â— booke chap. 20. Sect. 20. Brethren saith Saint Austen we haue Iesus Christ the iust for our aduocate with the Father he is the propiciation for our sinnes He which held this committed no heresie he which held this opinion committed no Scisme For wherevppon are Scismes committed When men doe saye we be iust wée doe make holye vncleane we doe iustifie the wicked we doe desire and we doe obteine But I beséech you by the way howe much more past shame be they which doe saye we doe determine we doe commaunde and what sayde Iohn And if a man doe sinne we haue an aduocate with the Father Iesus Christ the iust But some man will saye Doe not the Saintes then praye for vs Doe not the Bishoppes and superintendentes pray for the people Marke the Scriptures and sée that the ouerséers also doe commend themselues to the people For the Apostle saith to the people prayeng togethers for vs also The Apostle prayeth for the people and the people prayed for the Apostle we doe praie for you brethren but pray fo vs also Let al the members pray together one for an other let the head make meanes for all This saith Augustine in yâ— place in which words he doth plainely openly attribute the office of intercession which perteyneth to the chiefe Priest to none but to Christ the head Againe he writeth thus But if the Apostle shuld haue sayd thus This I write vnto you to the intent yee should not sinne and in case anye man doe sinne you haue a mediatour to the Father I doe praye for your sinnes as Perminianâ—s in one place doth make the Bishoppe mediatour betweene the people and GOD what good and faythfull Christen folkes could abide him Who wold estéeme him as yâ— Apostle of Christ and not rather an Antichrist for all christen men do commend themselues one to an other in their praiers but he for whome none doth intreate but he himselfe intreateth for al. He is yâ— only and true mediatour forasmuch as the figure of him was resembled in the Priest of the olde Testament there is none sound theâ—â— that euer prayed for the Priest Musculus fol. 149. The man Christ Iesus alone which gaue himselfe a raunsome for al men is our sufficieÌ„t mediatour aduocate intercessour as the holy Scripture teacheth in diuers places Whosoeeuer therefore refuseth to pray vnto this man Christ Iesus to be his mediatour and aduocate vnto God the father and flyeth to other without all doubt he is an enimie vnto Christ and to the vttermost of his power he laboureth to make Christ as they vse to say Iaâ—ke out of office For since the time of his ascention his chiefe and principall office is to be our intercessour mediatour and aduocate ¶ Looke more at Aduocate MEEKE Who are meeke THe meeke are such as are not easilye prouoked by iniuries who by euery offence are not wayward froward but are rather readie
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
the Saints washed their garments in the bloud of the Lambe The Pardons teache men to washe their garmentes in the bloude of Saints Leo Bishoppe of Rome writeth notablye well to the Padestines against these Sacriâ—edges Although sayth hée the death of manye Saintes hath béene precious in the â—ight of the Lorde yet the killing of no innocent hath béene the perpetuation of the worlde The righteous receiued but gaue no Crownes and out of the valyauntnesse of the faythfull are graue examples of patience not giftes of righteousnesse for their deathe it were euerye one singular to themselues and none of them did by his ende paye the debt of an other for as much as there is one Lord Christ in whom all are crucified all are dead buried and raised vp againe Which sentence as it was worthy to bée remembred he repeated in an other place Saint Austen speaketh no lesse fitlye to the same effect Though fayth hee wee bye bretheren for bretheren yet the bloud of no Martyrs is shedde for the forgiuenesse of sinnes Which thing Christ hath done for vs that wée shoulde followe him but hath giuen vs a thing to reioyce vppon Againe in an other place As onely the sonne of GOD was made the sonne of man to make vs with him the sonnes of GOD So hée alone for vs hath taken vppon him punishment without euill deserninges that wée by him might without good deseruings obteine grace not due vnto vs. Caluine is his Institu 3. 〈…〉 chap. 5. Sect. 2. and. 3. Pardons are not knowne vnto vs by the authoritie of the Scriptures but by the authoritie of the Church of Rome and of the Popes which is greater then the authoritie of the Scriptures O blasphemous mouth so to saye I. N. Thus I aunswere It cannot well appeare from whom Pardons first begunne Amonge the olde Doctoure and Fathers of the Church there was either no talke at all or very little talke of Purgatorie But as long as Purgatorye was not cared for there was no man that sought for Pardons for the whole price of Pardons hangeth vppon Purgatorye take awaye Purgatoryeâ— and what shall wée néede of Pardons Pardons beganne when folkes were afraide of the paines of Purgatorie I. N. There is nothing in the Scripture lesse opened or wherof the olds learned fathers haue lesse written then Pardons Of Pardons there is no mention Alphe de Castro in his 8. booke or Pardons ¶ Looke Purgatorie PASSEOVER How the Lambe was called the passeouer FOr it is the Lords passeouer ¶ The 〈…〉 was called the passeouer that the very name it selfe should kéepe in memorie what was signified thereby which phrase and manner of speaking the Scripture vseth often calling the signe by the name of the thing that is signified As Gen. 16. b. T. M. ¶ The Lambe was not the passeouer but signified it As the Sacraments are not the thing it selfe which they do represent but signifie it Geneua ¶ This was the passeouer of the Iewes but our paschall Lambe is Christ as witnesseth Saint Paule 1. Coâ— 5. 7. The Bible note What the passeouer was The passeouer was an holy action ordeined by God in the killing eating of a Lambe partly to the end that the Church might kéepe in memorie the benefit which God did for them in the land of Aegypt to be a testimonie of Gods good will towards the faithfull to be a tipe of Christ and partâ—ye also togather all the pâ—r takers thereof into the fellowship of one body and to put them in minde to be thankfull and innocent Bullinger fol. 362. And they â—â—ue the passouer ¶ The Scripture vseth in sundrie places to call the Lambe the passeouer which was but the signe of the passeouer Because in all Sacraments yâ— signes haue the names of the things signified How this place following is vnderstood There was no passeouer holden like that which Iosias held from the dayes of the Iudges that iudged Israel nor in all the dayes of the kings of Israel and the kings of Iuda ¶ This is onelâ— spoken in the respect of the multitude zeale of the people â—â—ith the great preparation not because the passeouer was not all thâ—â— time celebrated D. Whitegift fol. 9. Of the passeouer offering of the cleane and vncleane If a man be cleane and not let in a iourney and yet was negligent to offer passeouer the same soule shal perish from his people c. ¶ In like manner it is with vs in our spirituall Easter or passeouer whosoeuer doth not reuerently beléeue the redemption of mankinde which was throughly finished in the true lambe Christ and amendeth not his life nor turneth from vice to vertue in the time of this mortall lyfe shall not belong vnto the glorie of the resurrection which shall be giuen to theâ— true worshippers of Christ but shal be rooted out from the companie of the Saints T. M. PASSION What a passion is WHatsoeuer moueth the minde in an vngodly desire is called a passion as malice rancour ire enuie ambition couetousnesse lecherie pride hatred studie of praise studie of enuieng and such other which stirre akd moue the minde out of his naturall rest to loue or to hate without reason measure As when a body suffereth any torment we say we be in a passion So wheÌ„ our minde suffreth any such inordinate desire we haue the mindes passion And euery such motion of minde out of his due course is called a passion Lupset What is now the passions and sufferings of Christ. Now ioye I in my sufferings which I suffer for you fulfill that which is behinde of the passions of Christ in my flesh c. ¶ Passions sufferings of Christ is the passions which we must suffer for his sake for we haue professed and are appointed to suffer with Christ. Iohn 20. 21. As my Father sent mée so send I you Tindale ¶ As Christ hath once suffered in himselfe to redéeme his Church to sanctifie it so doth daily suffer in his members as pertakers of their infirmities therfore a reuenger of their iniuries Geneua PASTOR Who are pastors and Shepheards PAstors or Shepheards are such as being endued with a singular gift know how to féed Christs hungry shéepe with his healthfull word as with most pleasaunt pasture how to heale them that be attainted how to bring backe them yâ— be astray to kéepe away the wolues from the Lords flocke These haue some certeine flocke committed to their charge which is the marke wherby they be discerned from the other afore And concerning these ther be diuerse things written by the Prophets and specially by Ezec. 34. 1. and also by Iohn 10. 11. 21. 15. And in the Act. 20. 28. Marl. vpon the Apoc. fol. 259. Looke Shepheard PATERNIANI What the opinions of these heretikes were PAterniani were heretikes which thought that the neather partes of mans bodie were made not by God but by the
teach thée wit learne thée to tame thy body subdue it cast a low foundation that in time thou maist the better resist the assaults of the Diuell the world and the flesh This doth Frith teach of Repentance let the world take it as they will but Christs Shéepe doe heare his voice I. Frith fol. 74. REPROBATION A definition of this word Reprobation REprobation is the most wise purpose of God whereby hée hath before all eternitie constantly decréed without any iniustice not to haue mercie of those whom he hath not loued but hath ouerhipped that by their iust condemnation he might declare his wrath towards sinners and also his glory Pet. Mar. vpon the Rom. fol. 293. How the iust cause of reprobation is hid vnto vs. We say not that Gods ordinaunce is the cause of reprobation but we affirme that the iust causes of reprobation are hid in the eternall counsell of God known to his godly wisdome alone but the causes of sin of death damnation are euident manifestly declared to vs in the scriptures to wit mans frâ—e-wil consenting to the deceiueable perswasion of the diuell wilful â—inne and voluntary rebellion by which entred death into this world the contempt of graces and Gods mercies offered with the heaping vp of sinne vpon sinne till damnation iustly came The causes I say of sinne death and damnation are plainly noted vnto vs in Gods holy Scriptures But why it pleased God to shewe mercie to some and denie the same to others because the iudgments of God are a deuouring depth we enter not in reasoning with him but with all humilitie render thanks to his Maiestie for the grace and mercie which we doubt not but of his frée grace we haue receiued in Christ Iesu our onely head Knox. RESERVING OF BREAD ¶ Looke Bread REST. How rest is heere vnderstood IF they shall enter into my rest ¶ God by his rest after the creation of his workes signified the spirituall rest of the faithfull yet he sware to giue rest in Canaan which was but a figure of the heauenlye rest and dured but for a time Geneua How rest is taken heere for the lande of Canaan They shall not enter into my rest ¶ That is into the lande of Canaan where he promised them rest Geneua How rest is sometime taken for doctrine This is the rest giue rest to him that is weary ¶ This is the doctrine wherevpon ye ought to staye and rest Shewe to them that are wearie and haue neede of rest what is the true rest Geneua RESVRRECTION How that we all doe rise by Christ. I Am the resurrection and the life ¶ That is I am the Author of resurrection and life For those that beleeue in me will I raise vp at the last day vnto life euerlasting those that are dead shall lyue by me because they beléeued in me Tindale ¶ Christ restoreth vs from death to giue vs euerlasting life Geneua The meaning of this place following Since they are the children of the resurrection ¶ That is men pertakers of the resurrection For as we say truly yâ— they shall lyue indéede which shall enioye euerlasting blisse so doe they rise indéede that rise to lyfe though this word resurâ—â—ction be taken generally it betokeneth also to the wicked which shal rise to condemnation which is not properly life but death Beza ¶ For although the wicked rise againe yet that life is but death and an eternall destruction Geneua Infallible tokens of Christs resurrection By many infallible tokens c. He calleth these infallible tokens which were otherwise termed necessary now in that Christ spake and walked and eate and was felte of manye these are sure signes and tokens that he truely rose againe Beza What the first resurrection is This is the first Resurrection ¶ Which is to receiue Iesus Christ in true faith and to rise from sinne in newnesse of lyfe Geneua Of two resurrections Ther be two sorts of resurrections expressed in Gods word of which it is written Likewise as Christ was raised vp from death by the glory of the father euen so we also should walke in a new life This new life is the resurrection from sin Christs raising is the other resurrection that is of the bodye which began in Christ the first fruits of the dead for Paule saith He that raised vp Christ from death shall quicken our mortall bodyes and in another place It shall rise a spirituall bodye Roger Hutchynson REVVARD How reward is deserued HE shall not loose his reward ¶ That is whatsoeuer thou workest at the commaundement of God thou shalt haue the same rewarde therefore that appertaineth to a faithfull worker which is life euerlasting not that it is due to thy work but to thy faith out of the which thy worke proceedeth for wée receiue that promise by faith and not by workes Tindale Shall reward thée openly ¶ We ought not to thinke because that Christ maketh héere mention of a reward that we do merit or deserue any thing but rather we ought to acknowledge that God of his méere mercie rewardeth in vs his owne giftes for what hath he that giueth almes that he hath not receiued He then that giueth any manner thing to a poore man giueth not of his owne but of those goods that he hath receiued of God Sir I. Cheek Or els ye shall haue no reward of your father which is in Heauen ¶ This word Reward is alwaies taken in the Scriptures for a frée recompence and therefore the schoolemen doe fondly set it to be aunswerable to a deseruing which they call merite Concerning this word Merces Reward there hath bene much strife The occasion of the Contention hath bene this Forasmuch as that thing which euery man shal receiue of God according to the measure of his good workes and godlinesse of this lyfe Christ doth call it Merces multa copiosa Therefore some haue gone about to proue that we by our good works otherwise called merites doe deserue Heauen and then if that be true as Saint Paule saith Christ died but in vaine For and if the benefite of iustification come by workes then no gramercie for the grace of God for the merites of Christ. To solute therefore this cauillation learned men doe grâ—unt that the quyethesse of conscience good name and good fame in this lyfe and lyfe euerlasting after this lyfe is called Merces not for because that our merites or good déeds in this life be able to deserue the ioyes of heauen For as Paule saith Non sunt condigne passionis c. Nor againe it is not called Merces because that the merits and good workes that we doe are but Gods giftes Qui operatur in nobis velle perficere but our receipt is called Merces reward albeit most meruailously surmouÌ„teth all our deseruings be they neuer so great To this ende and purpose to prouoke vs
to labour most lustely in the Uineyard of the Lord. After the same manner of speach a naturall father for the tender loue that he beareth toward his childe doing but meanly in vertue and comming forward in learning yet he will saye to the encouraging of his childe Sonne goe too and continue as thou hast begun and thy reward or thy part shall not be the least of all thy bretheren And according to this his promise he endueth him liberally when hée maketh his Testament not for that the childe had deserued the one halfe of that he had done for him before but because he loued him Richard Turnar RICHES What the true vse of riches is THe true vse of riches is to make them serue the possessour thereof and not they that haue them in possession to serue them and to be well content to depart from them whensoeuer the glory of God and the commoditie of their neighbour shall require Basill The rich that trust in their goods are discommended Then a rich man to enter into the kingdome of heauen ¶ He is héere called rich that putteth his confidence in his goods which thing they doe that haue all their delight and ioye therein Tindale Onely they that put their trust and confidence in their own riches are héere vnderstood For ther be many godly rich men that vse their riches and substaunce according to the wil pleasure of God Sir I. Cheeke Woe be vnto you that are rich ¶ Héere he speaketh of vngodly rich men which haue all their confidence and trust in theyr riches For riches of themselues are the good creatures of God and his blessing if we vse them according to his blessed will Sir I. Cheeke For though a man haue abundaunce yet his lyfe standeth not in his riches ¶ Christ condemneth the arrogancie of the rich worldlings who as though they had God locked vp in their Cofers and Barnes set their whole felicitie in their goods not considering that God gaue them life and also can take it away when he will Eccl. 11. 19. Geneua Of the rich mans burieng The Scripture saith of the rich man that he was buryed And what saith it of Lazarus There is no mention made of his buriall insomuch that it is not knowen whether he were eaten with dogs or whether he were cast abroad in the fields the Scripture speaketh not of it It speaketh of the buriall of the rich man Contrariwise if Gods children happen sometimes to lye vnburied is it to be concluded therfore y◠they are accursed No lyke as when the wicked are buried it is not to be said that they are blessed in their death But it is to shew vs that God executeth not his temporall punishments after one egall rate in this world but reserueth the chiefe to himselfe till the latter day Cal. vpon Iob. fol. 472. How the poore and rich are ioyned together ¶ Looke Lazarus RIDLES Why Ridles were put foorth in seasts SAint Austen demandeth the cause why Sampson put forth his Ridle and he aunswereth because in such seasts men are sometimes woont when they haue well dronke to be somewhat full of talke and somewhat too intemperately to rebuke others which things turneth for the most part into brawling and chiding and to auoide that graue men were wont to put forth Ridles or Problemes omitting daungerous talke and turning their minde to the exposition of the things put foorth Whose example Sampson followed and set foorth a reward for him that should expounde his question As though the knowledge and sharpenesse of the minde ought to be rewarded and contrary punishment is instituted for ignoraunce and sluggishnesse Pet. Mar. vpon Iudi◠fol. 218. RIGHTEOVS Who are righteous FOr thée haue I found righteous ¶ They are righteous before God that loue their neighbour for Gods sake vnfainedly hauing the spirit of God which maketh them the sonnes of God and therefore are accepted of God as good and righteous As it is written Gen. 18. 23. T. M. ¶ Found righteous In respect of the rest of the world and because he had a desire to serue God and to lyue vprightly Geneua If I shall finde in Sodome 50. righteous c. ¶ God declareth that his iudgements were done with great mercie forasmuch as all were so corrupt that not onely fiftie but ten righteous could not be found there and also that the wicked are spared for the righteous sake Geneua How and by whom we are righteous We are counted throughly righteous before God by imputation of Christs righteousnesse not in our selues but in him in whom we be vnited to him by faith Beza How the righteous and not the vnrighteous is allowed to praise God Exultate iusti in Domino rectos decet collaudatio ¶ O ye righteous reioyce ye in the Lord for it becommeth the vpright liuers to giue praise or to be thankfull S. Austen vppon this place deuideth all the people of this world into two sorts of men Iustos iniustos rectos curuos siue rectos prauos into righteous or vnrighteous vpright or crooked or straight or froward liuers Ther are neither of these two sorts of men but they are contented to praise God and to speake well of the Lord but yet saith Saint Austen marke the Prophet desireth not the vnrighteous wranglers lyars théeues and adulterers nor the crooked craftie hasters and deceitfull deceiuers to praise the Lord why so For it is written Non est speciosa laus in ore peccatoris quia non est a Domino missus The praise of God to come out of the mouth of the wicked man it is not comely nor acceptable in his sight for he is not sent of the Lord so to doe and no meruaile for this we knowe by experience that there is none of vs all which being but a man wise and of good iudgement but he had rather be dispraised then praised of such whose lyfe is impure filthie and vncleane for their praise commonly are not dealt but vnto such whome they fauour because in their liuing they be like vnto themselues so y◠their praise is a dispraise or at the least a suspected praise that he whom they praise is rather a naughtie man thē a good man If this be true in wise men how much more then must it bee true in God the father fountaine of all wisedome to refuse set naught by the praise of the proud the wicked vngodly men In consideration whereof the Prophet now saith Exultate iusti in Domino rectos decet collaudatio O ye righteous reioice ye in the Lord I speake not to the wicked nor to the crooked wayward nor froward people of this world if I shuld they wold peraduenture not deny to giue praises vnto the Lord. Nam curuus prauus quam diu sibi bene est Deum laudat benedicit si autem male blasphemat rectus semper laudat sicut Iob. For the crooked
how God worketh in the outward visible sacrament but his meruailous worke is in the worthy receiuers of the sacraments The wonderful worke of God is not in the water which onely washeth the body but God by his omnipotent power worketh wonderfully in the receiuers therof scouring washing and making them cleane inwardly as it were new men and celestiall creatures This haue all olde Authors wondred at this wonder passeth the capacitie of all mens wits how damnation is turned into saluation and of the sonne of the Diuell condemned into hell is made the sonne of God an inheritour of heauen This wonderfull worke of God all men may meruaile and wonder at but no creature is able sufficiently to comprehend it And as this is wondred at in the sacrament of Baptime how he that was subiect to death receiueth lyfe by Christ and his holy spirite so is this wondred at in the sacrament of Christs holy Table how the same lyfe is continued and endured for euer by continual feeding of Christs flesh and his bloud And these wonderfull workes of God toward vs we be taught by Gods hoâ—y word and his sacraments of bread wine water and yet be not these wonderfull workes of God in the Sacraments but in vs. Cranmer fol. 74. How the sacrament may be poysoned Pope Victor the third was poysoned in the Sacrament The Emperour Henry the seuenth was poysoned by a Dominike Frier named Barnardmus de monte policiano in receiuing the sacrament and yet may it be none other substance but the body and bloud of our Sauiour Christ God and man where if he had bene man they had poysoned him first but if he hadde bene God he would first haue espyed their poyson because hée cannot be deceiued And because he cannot deceiue he would not haue poysoned the Emperour who mistrusted nothing A. G. How the Sacrament was cast into the fire and burnt This wicked Pope Heldibrand sought by all meanes how he might destroy Henry the Emperour and on a time demaunded of the Sacrament of Christs body as the Heathen vse to doe of their Idolls what successe he should haue against him And because the sacrament spake not gaue him no aunswere he threw it into the fire maugrie all the Eardinalls that were about him said to the sacrament most blasphemously Could the Idoll gods of yâ— Heathen giue theÌ„ answere of their successe and canst not thou tell me How there is but two sacraments ¶ Looke Two When the sacrament was forbidden to be ministred in both kinds The sacrament was forbidden to be giuen in both yâ— formes vnto lay men in the generall Councell at Constaunce which was in the yere of our Lord. 1415. The words of the Councell Although Christ after supper ordeined this worshipfull Sacrament and gaue it vnder both the formes of bread and wine to his Disciples yet that notwithstanding the authoritie of the holy Canous and the laudable and approued custome of the Church hath ordâ—ined that the lay men should not receiue it Sacraments of the Elders compared to ours Chrisostome bringeth a very apt similitude in his Homely which he made vpon these words of Paule Our Fathers were baptised into Moses And in his vii Homely vpon the Epistle to the Hebrues Paintâ—rs saith he when they intend to 〈…〉 a King first draw out the proportion vpon a table with shadows and darke colours but yet in such sort that a man may by that deliniation although it be some what obscure easely perceiue that the Image of a King is there painted and harsemen Chariots such other like things which things are not yet straight way known of all men But afterward when the Painter hath layed on fresh colours and hath finished the worke those things which before by those first lines appered scarce begon and rude are now manifestly and opresly perceiued Such saith he were the sacraments of the Elders if they be compared with ours By these words it is manifest that Chrisostome was of yâ— opâ—nion that one and the selfe same thing is represented in our sacraments and in the sacraments of Elders although in theirs more obscurely and in ours more manifestly Pet. Mar. vpon the Rom. fol. 82. SACRIFICE What a Sacrifice is A Sacrifice is a voluntary action wherein we worship God and offer vnto him somewhat wherby we testifie his chiefe dignitie and dominion and our seruitude and submission towardes him Pet. Mart. vpon the Romanâ—s fol. 411. Againe A sacrifice saith he is a voluntary and a religious action instituted of God to offer vnto him our things vnto his glory and that thereby we may with a straighter â—and be coupled vnto him in holy societie To this definition of sacrifices must be added a perticipation Certaine sacrifices are propiciatorie and other of thankes giuing By the first kinde God is made mercifull vnto vs by the power and iust merite thereof but of this sort we haue but onely one forasmuch as onely by the death of Christ the eternall Father is neconciled vnto vs and by the merites of this one onely Oblation the sinnes of the elect are forgiuen but in the other kinde of sacrifice wée giue thankes vnto God we celebrate his name to our power wée obey his will Pet Mar. vpon Iudic. fol 63. Of two manner of sacrifices The sacrifice of reconciliation or redemption is to delyuer sinners from the wrath of God which doeth onely pertaine to our Sauiour Iesus Christ whereof all the Leuiticall sacrifices were but shadowes signes The Sacrifice of praise or thanks giuing is all the workes of the faithful wherewith they praise and laud God and labour to be ioined with him c. S. Austen himselfe doth expound it August lib. 10. de ciuita Dei cap. 6. I. Veron One kinde of sacrifice there is which is called a propiciatory or mercifull sacrifice that is to say such a sacrifice as pacifieth Gods wrath and indignation and obtaineth mercie and forgiuenesse for all our sinnes and is the raunsome of our redemption from euerlasting damnation And although in yâ— olde Testament there were certaine sacrifices called by that name yet in very deede there is but one such sacrifice whereby our sinnes be pardoned and Gods mercie and fauour obtained which is the death of the Sonne of God our Lorde Iesus Christ nor neuer was any other sacrifice propiciatory at anye time nor neuer shall be This is the honour glory of this our high Priest wherein he admitteth neither partner nor successour For by his one obsation he satisfied his father for all mens sinnes and reconâ—iled mankinde vnto his grace and fauour And whosoeuer depriue him of this honour and goe about to take it to themselues they be very Antichrists and most arrogant 〈…〉 phemers against God and against his Sonne Iesus Christ whome hee hath sent Another sacrifice there is which doeth not reconcile vâ— vnto God but is made of them
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
represented by the Paschall Lambe should abstaine from leauened bread Yea how dare your Priests eate anye leauened bread at anye time sith that they doe eate and drinke the bodie and bloud of Christ almost euery day How the Lords death is shewed As often as ye shall eate this bread drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred because in his death the bloud was diuided from the bodie it is necessary that the same diuision be represented in the supper otherwise the supper is not a shewing of the Lords death Latimer SHOE What Gods shooe is OUer Edom will I stretch out my shooe ¶ Edom is the earth The Apostles féete be his shooes for it is writteÌ„ How bewtifull are the feete of them which bring glad tidings of peace He stretched out his shooe vppon the earth when he sent them to preach to all creatures for their sound went into all lands their words to the ende of the world SHORT LIFE How short life is not a generall rule of Gods indignation IT is a certaine token but no sure token of Gods indignation when a man is snatched away with vnripe death in his flourishing age Then what shall we saye to the sentence written in the Booke of Sapience 4. chapter The iust man is snatched out of this world that the mallice of men and wickednesse of the worlde shoulde not tourne his minde and least lyeng should deceiue his soule And againe The righteous man what death soeuer he be preuented withall his soule shall go to rest The Innocents that Herod did murther for Christs cause Iohn Baptist whom he did behead are the blessed Martirs of Christ. This must néedes be graunted yâ— sometime God taketh out of this world the righteous onely because the world is not worthy to haue them among them sometime least the mallice lewd example of men shoulde tourne their hearts to vngodlinesse But now this taking away of righteous men out the world is not a rule nor an order generall that God vseth with men but it is onely Per accidens because that troublesome times are at hand as of famine warres and such others and in such perticular cases It is true that Christ saide Beati sterilis c. Happye are the barren and the wombes that neuer bare c. And yet the rule generall of all women is this that fruite of their wombe is a blessing the contrary a woman to be barren is a displeasure a plague more grieuous to them then pouertie or hunger Ric. Turnar SICERA What kinde of drinke it was THis Sicera as Hierom writeth to Nepotianus was a kinde of drinke much like vnto wine which was made either of Wheate or of Apples or of Dates or els of other fruits Pet. Mar. vpon Iudic. fol. 202. SICLE What a Sicle is A Sicle as Iosephus saith coÌ„teined 4. drams of Athens And a dranâ— of Athens as Budens gathereth in his booke de ass conteined 3. shillings of Towers A shilling of Towers is yâ— half part of a Baâ—se Wherefore a dram was as much in value as a shilling of Argentine that is thrée halfe Batses that is foure shillings But there were two manner of Sicles one was vsuall and prophane and the other was of the Sanctuary The holy sickle was double so much as the prophane Wherefore Ezechiel in his 45. chapter verse 12. saith that a prophane sickle containeth 20. halfe pence but the sicle of the Sanctuary 40. Pet. Mar. vpon Iudic. fol. 238. ¶ A Sicle was a péece of money in value worth 4. grotes equiualent with that which is called Stater whereof the halfe part of this sicle is two grotes that is to saye the 5. part of a French Crowne as they went in Fraunce as very exactly declareth the learned Master William Budns in his booke De Assi Marl. fol. 390. ¶ A Sicle after the Hebrues is an Ounce but after the Gréekes and Latines it is but thâ— fourth part of an Ounce and is contained 12. Geras as in Exo. 30. 13. which is ten pence sterling or thereabout T. M. Take 5. Sicles of euery head ¶ Sicles were of two sorts the one common the other belonging to the Sanctuary and that of the Sanctuary was double the waight of the common The common Sicle weighed two grotes and the Sanctuary Sicle 4. The Scripture in this place and in the 30. of Exo. us Ezechiel fortie and fiue saith that the Sanctuary Sicle doth weigh 20. Geras which the Grecians doe call Obolus and we in English an halfe peny when 8. grotes of our money was an ounce and the Hebrues do think that Obolus doth weigh the waight of 16. barly Cornes The Bible note SICHEM What Dauid meaneth by the deuiding of Sichem SIchem was the most richest and the most strongest Citie in all the Tribe of Ephraim wherof Isboseth was king ouer all Israel beside The Tribe of Iuda onely except which stucke vnto Dauid Now where the Prophet doth prophecie make his bost in God saieng Dominus loquutus est è sanctuario suo laetabor diuidam Sichem The Lord hath spoken it out of his holy place I will reioice and diuide Sichem is no more to say but that Dauid should conquere Sichem and be king therof and diuide it and lot it as Iosua did as all conquerours do when they conquer any countrey or lande And as Dauid shoulde conquere Sichem so was it saide that hée shoulde meate out yâ— valley of Sucoth for Dauid reioysing afore hand of Gods goodnesse towards him saith Ego vallem sâ—coth demetiar It is not Isboseth that shall long continue king of sucoth but it is I whome the Lord hath appointed to be king of sucoth and as I haue now sayd of sichem and sucoth so will I saye of Galaad and Manasses Meus est Galaad meus est Manasses Galaad is mine and Manasses is mine And to know what Sucoth Galaad and Manasses were ye shall vnderstande that sucoth was a vale nigh vnto the citie of sichem in the land of Canaan In the which vale Iacob pitched his tents after he had met his brother Esau and was departed from him And of his pitching his tents there the vaâ—le had this name sucoth giuen him for Sucoth by interpretation and turning of the word into Latine is as much to say as Tabernacula Galaad was the name of a little hillocke as we read in Gen. 31. When Iacob fled away sodeinly and priuely from Laban his father in lawe with his wiues Lea and Rachel Then at the ende of seauen daies iourney Laban ouertooke Iacob in mount Galaad where he reproued him not onely of running away deceitfully but also of theft which when he coulde not proue Laban cooled himselfe and so did shake hands with Iacob And in witnes of friendship of vnfeined reconciliation
kicke against the manifest and knowen truth and so to dye without repentaunce with a dispaire of the mercie of God in Iesus Christ is to sinne against the Holy ghost Sir I. Cheeke But whosoeuer c. ¶ That is he that striueth against the truth which he knoweth and against his owne conscience cannot retourne to repentaunce for he sinneth against the Holye ghost Geneua He resisteth the Holy ghost which openly repugneth against the veritie of God and by despite enforceth himselfe as much as he can to ouerthrow it Now a man may sinne willyngly yet be not in wil to warre against God or to blaspheme his holy word Caluine It is named the sinne of the Holy ghost not against the godhead of the Holy ghost for the same God is also father sonne nor against the person of the Holy ghost for it is no greater then the person of the Father and of the Sonne but it is to sinne against the graces of the spirite within vs and so to sinne against them that we contemne and despise them treade them vnder féete accompt them prophaneâ— and maliciously cary them away to all wantonnesse This then is sinne against the Holy ghost In a continuall Apostacie and general falling from God to sinne against thine owne conscience so that thou despise the graces of God which he had giuen thée to the setting foorth of his praise and turne them to the contempt of his maiestie and glorie By the example of Satan and the Angels that fell from heauen by Caâ— that flew his brother by the Scribes Pharesies against Christ and Iulianus the Emperour and that is written before it appeareth that the sinne of the Holy ghost is a generall Apostacie from God with wilfull malitious vnrepentaunt heart to persecute the truth vnto the ende As manie as doe feare at the remembrance of this sinne they are as farre from it as the East is from the West for this sinne is a mocking and scoffing of the Sonne of God it is not a wéeping and mourning Deering When couetousnesse findeth aduauntage in seruing falshood it riseth vp in an obstinate mallice against the truth and séekeâ—h all meanes to resist it this is sinne against the Holy ghost As by example Balaam the false prophet though he wi 〈…〉 that God loued Israel and had blessed them promised them great things and that he would fulfill his promise yet for couetousnesse and desire of honour fell into such mallice against the truth of God that he sought how to resist and to cursse the people Christ saith It shall neuer be forgiuen héere nor in yâ— world to come that is that as the sinne shall be punished with euerlasting damnation in the life to come euen so shal it not escape vengeaunce heere as thou séest in Iudas Pharao and in Balaam and in all other Tyrants which against their consciences resisted the open truth of God The cause why it shall not be forgiuen is for that the offender cannot repent but is vtterly shut out from repentaunce hath his heart hardened for if he were able to repent he shuld be pardoned because that by repentaunce and faith all things are washed away Wherefore the Holy ghost will rebuke the world of sinne Of sinne because they beléeue not in me ¶ Unbeléefe is that sinne that condemneth the world by the world vnderstand the wicked reproued and vnfaithfull and not all the creatures that be in the world and faith is the righteousnes of beléeuers This thing because the world and naturall reson will not know but will be iustified saued by their owne works is euen it wherof the Holy ghost shall rebuke the world and shew that it shall be iustly condemned Tindale Of sinne c. His enimies which contemned him and put him to death shall be conuict by their owne conscience for that they did not beleeue in him Act. 2. 27. And shall knowe that without Iesus Christ there is nothing but sinne Geneua How sinne is taken in this place following And by sinne condemned sinne in the flesh ¶ Sinne is héere taken for a sinne offering after the vse of the Hebrue tongue Tindale God through the sacrifice of sin which Christ his onely sonne offered vpon the Crosse in his flesh and abolished sinne which raigned in our mortal bodies The Bible note Of sinne vnto death how it is declared There is a sinne vnto death and for it I say not that thou shouldest pray ¶ Whatsoeuer sinne we sée in the world let vs pray and not dispaire for God is the God of mercie But for the sinne to death which is resisting grace fighting against mercie open blaspheming of the Holy ghost affirming yâ— Christs miracleâ— are done in Belzabub and his doctrine to be of the diuell I thinke no Christen man if he perceiue it can otherwise pray then as Paule prayed for Alexander the Coppersmith the 2. to Timothy the last that God would rewarde him according to his workes They that goe backe againe after they knowe the truth and giue themselues willingly to sinne for to follow it and persecute the doctrine of truth by profession to maintain falshood for their glory and vauntage are remediles as ye may sée Heb. 6. and 10. Balaam so sinned the false Prophets in the olde Testament so sinned the Pharesies so sinned Alexander so sinned and now many so sinne following their pride couetousnesse Tindale ¶ What this sinne vnto death is our Sauiour Christ doeth sufficiently declare saieng If ye will not beléeue ye shall dye in your owne sinnes So that this sinne vnto death is nothing els but a wilfull obstinate infidelitie this sinne no man that is borne of God doth commit though of frailenesse we be subiect to sinne as long as we liue Sir I. Cheeke If we sinne willingly after we haue receiued yâ— knowledge of the truth ¶ This is the sinne whereof is spoken Mat. 12. 31. that is the sinne of blasphemie against the Holy ghost which sinne Iohn calleth the sinne vnto death 1. Iohn 5. 16. ¶ They sinne willingly which of set purpose and mallice doth withhold the truth in vnrighteousnesse and lying which know that in all the world ther is no other Sacrifice for sinne but that onely Omnisufficient sacrifice of Christs death and yet they will not commit themselues vnto it but rather despise it and abide still obstinately in their wickednesse and sinnes vnto such remaineth a most horrible and dreadfull iudgement Sir I. Cheeke For it is not possible that they which were once lightened haue tasted ¶ This text denieth not impossibilitie of mercie in God but the impossibilitie of repentaunce in such men as malâ—tiously forsake the truth blaspheme Christ take part against the Holy ghost For the truth is that with the Lord ther is mercie plenteous redemption Psa. 130. 7. So that whosoeuer calleth vpon his name shal be saued Ioel.
the spirit of God is lead by his naturall affections Sir I. Cheeke Of the spirituall house ¶ Looke Stone Of the spirituall eating of Christs body As the body of Christ is séene so is it touched and as it is touched so is it eaten But it is not seene with bodily â—ies it is not touched with bodily fingers S. Ambrose saith Fide tangitur Christus c. By faith Christ is touched By faith Christ is seene therfore the body of Christ is not eaten with the bodily mouth but only by faith which is the spirituall mouth of the soule SPITTING What is meant by spitting in her face IF her Father had spit in her face should she not be ashamed 7. dayes ¶ To spit in her face is to punish her and to cause her to sée her offeÌ„ce The Lord is a father punisheth his chosen not to vampne them but to correct feare them and to driue them to earnest repentance After 7. daies was she receiued againe into yâ— hoast So after repentance had must we be receiued into the congregation T. M. SPRINKLING What is meant by the sprinkling of bloud AND sprinkling of the bloud of Iesus Christ. ¶ Héere S. Peter séemeth to haue had a respect vnto the olde ceremony of bloud sprinkling For euen as it was not inough then yâ— the sacrifice should be offered and the bloud therof vnlesse the people had ben sprinkled with the same So now at this present it shall profit vs nothing that Christs bloud is shed vnlesse our conscience be cleansed purified therewith which thing is done by the ministring of the holy Ghost who doth sprinkle our consciences with Christs bloud to wash them with all S. I. C. STAFFE What it is to goe with a Staffe FOr with my staffe came I ouer this Iordane ¶ To go with a staffe is a manner of speaking of the Hebrewes which signifieth nothing els but to go simply barely without any riches or strength As in Mar. 6. 8. T. M. What the staffe of Gods mouth signifieth With the staffe of his mouth shall be sley the wicked ¶ With the staffe of his mouth c. That is with the word of preaching not with harnesse will I destroye Antichrist 2. Thessa. 2. 8. ¶ All these properties can agrée to none but onely vnto Christ for it is he that onely toucheth the hearts of the faithfull and mortifieth their concupiscences And to the wicked he is the sauour of death and to them that shall perish So that all the world shall be smitten with this rod which is his word Geneua What the staffe of bread signifieth When I shall breake the staffe of your bread ¶ That is the strength whereby the lyfe is suffeined or the force and strength wherewith it should nourish As Eze. 4. 16. and. 5. 16. STAINED CLOTHES ¶ Looke Edom. STARRE What the starre was that appeared to the Mages THe Starre that appeared to the Mages differed from other common stars thrée manner of waies first in place for yâ— it was set in the lowest part of the aire to guid the trauailers the better and surer on the way Second in mouing for yâ— it is moued not circle wise but went right forward as a guid to them as the cloud and piller of fire was a guid vnto the children of Israel at their going out of Aegypt Thirdly in brightnesse for that it shined not onely in the night as other Starres did but gaue light also euen in the broad daie Wherefore it was no naturall starre but out of all doubt as Epiphanius saith it was an Angell of God in the shape of a starrâ— Hemmyng How the Moone and Starres are vncleane in Gods sight And the starres are vncleane in his sight ¶ If God shew his power the Moone and stars cannot haue their light which is giuen them much lesse can man haue any excellencie but of God Geneua The seauen starres called Pleiades Wilt thou hinder the swéet influence of the seauen Stars ¶ Which stars arise when the Sun is in Taurus which is the spring time and bring floures Geneua How the instructers of the people shall shine as Stars And they that turne many to righteousnesse shall shine as the starres for euer euer ¶ He chiefly meaneth the ministers of Gods word next all the faithfull which instruct the ignorant and bring them to the true knowledge of God Geneua How Starres presage nothing Starres presage nothing for if we should say they presage good vnto vs then would we thinke that good commeth naturally vnto vs and not through the benefit of God If they shuld presage euill then might it be said that it commeth vnto vs by the naturall influence and not by the secrets of God STEVVARD Of the vniust Steward ANd the Lord commended the vniust steward ¶ This parable doth not approue the stewards naughtie dealing for it was very theft but Parables are set foorth to shew a thing couertly and as it were vnder a figure to represent the truth though it appeare not throughly with the matter it selfe So that Christ meaneth by this parable to teach vs yâ— wordly men are more héedy in their affaires of this world then the children of God are carefull for euerlasting lyfe Beza God who doth here represent the maister of the house doth rather commend the prodigall wast of his goods the liberall giuing of the same to the poore then the straite kéeping and hoording of them Geneua ¶ He speaketh after the common sort not that such vntruth is praise worthy but because it is thought wisdome in the eies of the world The Bible note STOIKES What they were THe Stoikes were a kinde of learned men which wanting the knowledge of God affirmed that mans whole felicitie and happinesse did consist in the qualities and vertues of the minde The Bible note What certeine of their opinions were Among other dampnable and false opinions the Stoiks had this was one They did place such power in the Starres and in their oppositions that impossible they affirmed it was to chaunge or auoid that which by their constellation influence was appointed to come Insomuch that they held that Iupiter himself whom they called the great and supreame God could neither alter nor stop the operation of the starres and the effects that should follow therevpon And so they affirmed that the mutation of kingdomes the honours of some the deiection of others and finally that both vice and vertue wer altogether in the power of the starres Against this pestilent opinion straightly and learnedly disputeth S. Austen in diuerse places but chiefly in his first booke of that work intituled Of the Citie of God affirming that onely by the prouidence of God are kingdomes erected mainteined and chaunged that starres haue no power neither to encline man to vertue nor to vice That such blasphemies ought to bée expelled from the eares of all men Knox
to come in the deliueraunce of Hierusalem from the Assyrians yet who will denie but that it was in very déede so done T. M. TIME The meaning of this place following MY time is not yet come ¶ Some interpret this of the time of Christs death but not aptly for he speaketh of yâ— time of his departure affirmeth that he differeth from his kinsmen in this yâ— they might without danger come foorth at all houres in the face of yâ— world because they haue yâ— world their friends But he had good cause to feare for that the world was his enimie And he giueth them to vnderstand that they giue euil aduice in a knowen thing As if he should say my time to goe thether is not yet come when time shall serue I shall neede none of your admonitions I know what and when to do euery thing how also when I must be knowen vnto the world doth not depend on mans couÌ„sell but on my fathers decrée c. Euery man ought to consider his time and not to doe anie thing out of due time but patientlye to tarrie the opportunitie of a conuenient time The Lorde woulde not goe with his bretheren to Hierusalem because his time was not yet come At another time he commaunded Passeouer to be prepared at Hierusalem saieng I wil kéepe yâ— Passeouer at thy house with my disciples And to his mother he said Mine houre is not yet come Let euery one of vs therefore learne by this example to frame our selues according to the conuenientnesse of the time euen as the Astpole Paule teacheth vs but so notwithstanding that wée swarue not the breadth of a nayleâ— from our calling Marl. vpon Ioh. fo 221. What is ment by time times and halfe a time They shall be giuen into his hand vntill a time and times and the diuiding of a time ¶ God shal suffer them thus to rage against his Saints for a long time which is ment by the time times But at length he wil asswage these troubles and shorten the time for his elect sake which is héere ment by the diuiding of time Geneua TITHES What is vnderstood by Tithes THy fruites whether they be drye or moyst sée thou kéepe not backe ¶ By Tithes and first fruites are vnderstoode giuing of thankes whereby the heart knowledgeth and confesseth to haue receiued it of God as 1. Tim. 4. 4. T. M. Of the Tithes laid vp for the poore At the end of thrée yeares thou shalt bring foorth all yâ— tithes of thine increase of the same yere lay it vp within thy gates ¶ Besides the yearely Tithes that were giuen to the Leuites these are laid vp in store for the poore Geneua ¶ Read Amos. 4. 4. and Mal. 3. 8. TO DATE What the meaning is of these words To daye TO daye if ye will heare my voyce ¶ As touching the words he saith to daye he meaneth all the time in which the Gospell is preached teaching vs thereby that so long as the word is preached so long saluation is offered Deering TONGVE To speake with tongues what it meaneth I Will pray with the spirit and will pray with the minde also ¶ To speake with tongues or with yâ— spirit is to speak yâ— other vnderstand not as Priests say their seruice To speake with the mind is to speak that other vnderstand as when the Preacher preacheth Tindale How the Apostles spake with strange tongues How then heare we euery man his own language ¶ Not yâ— they spake with one voice many languages wer heard but yâ— that yâ— Apostles spake with strange tongues for els the miraclâ— had rather bene in yâ— hearers wheras now it is in the spekers Nazian in his Oration of Whitsonday What it is to smite with the tonge Let vs smite him with the tongue ¶ That is let vs slaunder him accuse him for we shall be beléeued Geneua What the tongue of God is Gods tongue is the Holy ghost Psa. 45. 1. My tongue is the pen of a ready writer How the tongue is compared vnto a launce Pithacus the Philosopher saith that a mans tongue is made lyke the yron point of a launce but yet that it was more daungerous then that for the point of a launce can but hurt yâ— flesh but the tongue perisheth the heart What is meant by the third tongue The third tongue hath disquieted many a one ¶ The third tongue or double tongue which saith vnsaith or speaketh one thing and thinketh another The third tongue do some take for that which speaketh neither out of the new nor the olde Testament but of their owne braine The Bible note TOPAS The description of this stone and what it betokeneth THe ninth a Topas ¶ This stone is of the rarer preciouser sort and hath two colours the one of golde the other of yuorie It shineth with greatest clearenes when it is touched with the brightnesse of the Sunne and it passeth all Iewels in cléernesse singularly prouoking the beholders to looke still vpon it And this stone betokeneth such as shine in Christian life and doctrine Therefore it betokeneth the Christian sort which are predestinate to saluation out of all Nations of whome is made the bodie of the Catholyke Church Marl. vpon the Apoc. fol. 300. ¶ The ninth was a Topas which hath in him the colour of all other stones And this signifieth them which are with all vertues adorned like as was Daniel the man of desires Iohn the Euangelist which wrote this present Prophecie whome Christ much loued The cleere works of these such other wold be to shine vnto men yâ— by them yâ— father might be glorified Bale TOPHETH What Topheth is and how it was defiled ANd defiled Topheth also ¶ He defiled Topheth that is hée openly shewed that Topheth was defiled vncleane and filthy Topheth was a place nigh vnto Hierusalem in the valley of the sonnes of Hennon in which were cast dead caâ—kases and all vncleane things T. M. ¶ Topheth was a vally néere to Hierusalem and signifieth a Tabret because they smote on the Tabret while their Children were burning that their crye should not be heard where after Iosiah commaunded carions to be cast Geneua How Tophet is taken for hell For Tophet is prepared of olde ¶ Héere it is taken for hell where the wicked are tormented Geneua TOVCH NOT. This is spoken against traditions TOuch not tast not handle not c. ¶ Men by such obseruations were led from the veritie by the which they were made frée whereof it is spoken the veritie shall delyuer It is a shame saith the Apostle and vnconuenient and farre from the noblenesse of your lybertie séeing you be the body of Christ to be deceiued with shaddowes and to be iudged as sinners if you despise to obserue those things wherefore let no man ouercome you séeing you are the bodye of Christ that will séeme to bée
the horns of the Unicornes By these Vnicornes vnderstande the common people of the Iewes which cruelly and furiously put themselues in prease against Christ crieng Crucifie him Crucifie him Mat. 27. 22. T. M. VNIVERSALL CHVRCH What it is THe vniuersall Church is a multitude gathered of all manner of nations which béeing sette a sunder and dispearsed by distaunce of places doth neuerthelesse consent in the one truth of the heauenly doctrine and is knitte together in one selfe same bonde of religion But for as much as it is not possible for all Christs members to growe together into one place vnder the vniuersall Church are comprehended the seuerall Churches which are disposed in euery Towne and Uillage according as mans necessitye requireth So as each one of them doth worthely beare the name and authoritie of the Church In the same sense doth Paule saye that he had a dayly care for all Churches 2. Cor. 11. 28. Marl. fol. 7. Whether Christs Church or the Popes be the vniuersall Church That the Church of Christ and not the Romish Church is that true vniuersall Church that hath alwaies remained and euer shall read S. Augustine to Casulane Epist. 80. where yée shall see the Romish Church and other Westerne Churches agreeing with her guiâ—e exempted froÌ„ Christs vniuersal church as one departed from the faith of Christ. Proues against the vniuersall head ¶ Looke Pope VNQVIETNESSE OF THE FLESH Looke Messenger of Satan VNSAVERIE The meaning of this place of Iob. THat which is vnsauerie shall it be eaten without Salt ¶ Canne a mans taste delight in that that hath no sauour Meaning that none toke pleasure in affliction seeing they cannot awaye with thinges that are vnsauerie to the mouth Geneua VNTILL What this word Vntill doth signifie KNew her not vntil she had brought forth her first begotten sonne ¶ This word Untill also doth sometime signifie the certeintie and appointed time And sometime it signifieth the time infinit without end or ceasing as in these places that followeth I am I am and vntill you waxe olde I am Now in this place because hée sayth vntill they be old he will be their God will be therefore when they are olde cease or leaue off to be their God And our sauiour Christ to his Apostles Behold I am with you euen vnto the end of the world will the Lord after the consummation of the world forsake his Disciples Againe the Psalmist saith â— He shall reigne vntill he haue put all his enimies vnder his fâ—â—â—e shall he therfore when his enimies are subdued reignâ— no longâ—â— Againe as the eyes of the maide doe waâ—te vppon thee handes of her mistres euen so doe our eies waie vppon thée vntill thou haue mercie vppon vs when the Lorde therefore hath compassion and mercie vppon vs shall we waite no longer In the lyke sense this word Untill is to be taken in this place for the Euangelist saith He knew hir not vntill she had brought foorth hir sonne that we may much more perceiue and gather that he knew hir not after Marl. vpon Mat. fol. 19. ¶ Christ is héere called the first borne because she had neuer any before and not in respect of any she had after neither yet doth this word Untill import alway a time following wherein the contrary may be affirmed as our Sauiour saieng that he will be present with his disciples vntill the ende of the world meaneth not that after the end of the world he will not be with them Geneua This little word Untill in the Hebrue tongue giueth vs to vnderstand also that a thing shall not come to passe in time to come As Michol had no childe vntill hir death daye 2. Samuel 6. 23. And in the last Chapter of the Euangelist Behold I am with you vntill the ende of the world Beza VNVVORTHELY Of the vnworthy receiuing of the Sacrament SAint Paule doth not say that Iudas did eate the bodye of Christ vnworthely for he speaketh not of his body vnworthely but of the Sacrament vnworthely For he saith Whosoeuer eateth of this bread and drinketh of this Cup vnworthely eateth and drinketh his owne damnation because he maketh no difference of the Lords body and not because he eateth the Lords body If Iudas did eate Christs body it must néedes follow that Iudas was saued For Christ saith in the 6. of Iohn ve 45. Whosoeuer eateth my flesh drinketh my bloud hath eternall life and I will raise him vp in the last day R. Woodman in the b. of Mar. fol. 2181. Who eateth Christs body in the Sacrament vnworthely He eateth this bread vnworthely which regardeth not the purpose for the which Christ did institute it which commeth not to it with spirituall hunger to eate through faith his very body which the bread representeth by the breaking distributing of it which commeth not with a merry heart giuing God hartie thankes for their deliueraunce from sinne which doe not much more eate in their heart the death of his body then they doe the bread with their mouth Obiection He that eateth and drinketh this Sacrament vnworthely shal be guiltie of the body and bloud of the Lord. Now say they how shal they be guiltie of the Lords body and bloud which receiue it vnworthely except it were the very body bloud of the Lord. Aunswere He that despiseth the Kings seale or letters offendeth against his owne person He that violently plucketh downe his graces armes or breketh his broad seale with a furious minde or with violence committeth treason against his own person yet his armes broad seale are not his own person He yâ— clippeth the Kings coyne committeth treason against the Kings person the Common-wealth yet yâ— mony is neither the Kings person nor yâ— CoÌ„mon-wealth S. Paule saith yâ— euery man which prayeth or precheth w e couered head shameth his head his head is Christ shal we therfore imagin yâ— Christ is naturaly in euery maÌ„s head S. Austen saith that he doth no lesse sin which negligently heareth the word of God then doth the other whichâ—vnworthely receiueth the sacrament of Christs body bloud ¶ Héere it is plaine yâ— Christs natural body is not in the word when it is preched yet he sinneth no lesse saith S. Austen the negligently heareth it then doth he that vnworthely receiueth the Sacrament S. Peter witnesseth that our harts are purified by faith true faith therefore is the cleanesse of Christians whervpon S. Austen saith The vnbeléeuers eate not the flesh of Christ spiritually but rather eateth drinketh the sacrament of so great a thing to his owne condempnation because being vncleane hée hath presumed to come to Christs Sacraments which no man receiueth worthely but he that is cleane of whome it is said Blessed be the cleane in heart for they shall sée God Bull. 1107. VOICE The meaning of this place HEaring his voyce but séeing no man ¶ They heard Paules voice for