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
Israel both when Saule and Absalom persecuted him and therefore saith he How farre soeuer I be outlawed yet will I call vpon the Lord and trust surelie to obtaine my request ¶ From the place where I was banished being driuen out of the Citie and Temple by my sonne Absalom Geneua CROSSE How the Crosse of Christ is not to be worshipped SAint Ambrose against the opinion of Damascene speaking of the finding of the holie crosse by Helene Constantines mother saith Inuenit ergo Helena titulum c. Helene therefore did finde the title she worshipped the king and not the wood verelie For this is an errour of the Gentles a vanitie of the vngodly but she worshipped him yâ— hung vpon the wood which was written in the title ¶ Héere we sée that to worship eueÌ„ the verie crosse that Christ did hang vpon it is an errour of the Gentles and a vanitie of the vngodlie Now if the crosse that Christ died and hung vpon and did imbrue with his bloud maie not be worshipped vnlesse we will runne into the errour of the idolatrous heathen and into the vanitie of the vngodlie how much lesse ought the other crosses that are onlie made after the figure and likenesse of it be worshipped I. Veron How the Crosse was esteemed among the Aegyptians and Romanes The crosse among the Aegyptians was had in such estimation that they did set it vpon the breast of their Gods And among the Iewes and Romanes the death vpon the crosse was reputed and taken for ignomious and shamefull Of bearing the Crosse. Seneca rehearseth that this was an olde Prouerbe when they exhorted anie man to suffer aduersitie Followe God By which they declared that then onlie men trulie entered vnder the yoake of God when he yéelded his hande and backe to GODS correction Caluine in his Institutions 3. booke chap 8. sect 4. CROVVNE OF GOLD What is vnderstood by the Crowne of golde that Dauid speaketh of heere POsuisti in capite eius corona de lapide precioso Thou hast sette a Crowne of pure golde vppon his head Applieng these words of the Prophet vnto Christ of whom the whole Psalme is chiefelie spoken we cannot verefie these wordes by him literallie Thou hast set a Crowne of golde vpon his head Indéede we reade how hée was crowned with a Crowne of sharpe Thornes vppon his head but neuer with a Crowne of golde For hee said when the people would haue made him a King Regnum meum non est de hoc mundo My kingdome is not of this world To applie therefore these wordes of the Prophet vnto Christ we must vnderstand by the Crowne of golde the great victorie that Christ had ouer the Diuell the World Death Damnation and Hell And if we will apply this place of the vearse to the members of Christ which be all iust liuers and faithfull beleeuers then wée must vnderstande by the Crowne of golde the ioie and glorie euerlasting that is prepared for vs in Heauen This glorie this liâ—e doeth Saint Paule call in sundrie places a Crowne Bonum certamen c. I haue fought a good fight saith he I haue fulfilled my course I haue kept my faith from hencefoorth there is laid vp for me a Crowne of righteousnesse which the Lord that is a righteous Iudge shall giue me at that daie not to me onelie but to all them that looke for his comming They that goe about to verifie these wordes of the Prophet Thou hast sette a Crowne of golde vppon my head literallie they doe alleadge for it the glorious victorie that GOD gaue to Dauid ouer the Ammonites whose King Dauid tooke prisoner and did weare his Crowne of golde This Crowne of golde which Dauid gotte in Battell is thought to bée the Crowne whereof mention is made when the Prophet saith Posuisti in capite c. But for as much as the Psalme is a Propheticall Scripture which taketh place to the ende of the world in all other godlie Kings as well as Dauid and speciallie is most verefied in Christ and in all his true members therefore it is better and more sound interpretation to vnderstand by the Crowne of golde the heauenlie glorie of the life euerlasting Ric. Turnar What is meant by the Crowne that Iob speaketh of And taken the crowne awaie from my head ¶ Rabi Abraham vnderstandeth by the crowne the dignitie that commeth to the rich by the meanes of their riches for all men haue the rich in honour although some vnderstand thereby his children as in the Prouerbes 17. 2. The Crowne of olde men are their childrens children Other vnderstand the dignitie that came vnto him of his wisedome and cunning So Iobs meaning is that of a worshipfull and rich man he became poore despised T. M. ¶ Meaning his children and whatsoeuer was deare vnto him in this world Geneua CRVELTIE From whence this word crueltie is deriued THis word Crueltie is deriued either of this Latine word Cruor which signifieth bloud wherin cruell men like best to delight either of Crudae carnis which signifieth rawe flesh which fierce and barbarous people sometime do eate and may be defined to a vicions habite wherby we are inclined to sharp and hard things aboue reason Pet. Mar. vpon Iudic. fol. 12. CVBITE What the measure of a Cubite is A Cubite with the Grecians is two foote but with the Latines a foote and a halfe Some alleadge the cause of this difference to be because the measure may be extended from the elbowe to the hande béeing sometimes closed and sometimes open or stretched forth Pet. Mar. vpon Iudic. fol. 16. CVP. The sundrie significations of this word Cup. IN the Cup of his wrath ¶ The transposing of the word Cup from his owne proper signification both in good part in euill is verie rife in the Scripture for God hath allotted vnto euerie man his portion of prosperitie or aduersitie by mesure certeine and he shall drinke it whether he will or no. In this sentence following it is taken in euill part The spirit of tempest is the portion of their cup. Psal. 11. 6. that is to say vengeance is the reward that God hath ordeined for their wickednesse In these sentences following it is taken in good part The Lord is the lot of my part and of my cup. Psal. 16. 5. that is to saie he is my appointed heritage Also my ouerflowing cup. Psal. 23. 5. that is to saie the goods which God hath giuen vnto me as my lot are abundant Moreouer Christ saith Can ye drinke of the cup that I shall drinke Math. 20. 22. by which wordes Christ demaunded of the sonnes of Zebedie whether they were able to endure the crosse and torments that he should suffer for so is meant by drinking of the cup that he shuld drinke of A. Marl. vpon the Apoc. fol. 210. The meaning of this place following Are ye able to drinke of the cup that I shall drinke of ¶ This
the sinnes and offences of men as though the punishment of the sword were a satisfaction for sinne for the death of Christ onely hath made satisfaction for sinne But offenders are punished by the sworde for examples sake that the people might feare to offend And least in time sinne and wickednesse might be counted for vertue and righteousnesse For the sinne that is left vnpunished is not knowne to be sinne Marl. vpon Iohn fol. 282. PVRE IN HEART Who they be that are so called BLessed are the pure in heart ¶ Blessed saith he are y◠pure in heart y◠is which ioyne themselues vnto me with a pure simple and desirous minde of knowing the will of God doe embrace the doctrine of truth without hypocrisie doublenesse of heart such were the disciples of Christ so soone as it was offered vnto them Such was Nathanael of whom Christ said Beholde a true Israelite in whom there is no deceit Marl. vpon Math. fol. 79. ¶ They are called pure in heart that beléeue vnfeinedly and trust from the very heart in God whome they doe see through faith while they be yet in this vale of miserie but after this bodily lyfe they shall haue a full fruition of him and sée him as he is Theo. Beza What purenesse of heart is Purenesse of heart is the consenting and studuous purpose to kéepe the lawes of God and to meane truelye in all thy wordes and workes and to do them with a true intent PVRGATORIE How Purgatorie is vtterly disproued by the Scriptures of God VErely verely I saye vnto yea he that heareth my word beléeueth in him that sent me hath euerlasting lyfe shal not come into damnation but hath passed from death vnto life He was wounded for our transgression he was broken for our iniquities The chasticement of our peace was laide vpon him and with his stripes we were made whole Saint Paule sayth Christ hath taken the oblation that was against vs and hath fastened it to the crosse c. Saint Iohn saith Blessed be the dead that dye in the Lord euen so saith the spirit For they rest from their labours and their workes followe them He saith not they be in Purgatorie but they rest from their labours Againe he saith They hunger no more they shall thirst no more for the lambe which is in the middest of the throne shall gouerne them and shal lead them not into Purgatory but into the liuing fountaine of waters and God shall wipe away all teares from their eyes Saint Augustine sayth Primum locum fides Catholicorum c. The first place of Catholike faith by Gods authoritie beléeueth to be the kingdome of heuen from whence whosoeuer is not baptised is excluded The second place the same Catholike fayth beléeueth to be hell where all rūnagates whosoeuer is without the faith of Christ shall tast euerlasting punishment As for the third place we vtterly knowe none neither shall wée finde in holye Scriptures that there is anye such If there were a Purgatorie and also if that the Pope with his pardons for money may deliuer one soule thence hée may deliuer him as well without money if he may deliuer one he may deliuer a thousand if he may deliuer a thousand he may deliuer them all and so destroy Purgatorye And then is hée a cruel tyrant without all charitie if he kéepe them there in prison till men will giue him money Booke of Mar. fo 1155. Know you saith S. Austen that when the soule is departed from the body it is incontinent for his good déeds put in paradise or else throwne headlong into the dungeon of hell for his sinnes Choose you now what ye list and purpose this while ye be héere in this life either to ioye perpetuall with Saints or else to be tormented without end among wicked sinners Booke of Mar. fol. 1263 The christian saith doth holde that the onely bloud of Iesus Christ and the sacrifice that he hath done vppon the crosse for poore sinners is so sufficient to satisfie the iudgement of God and to cleanse man of his sinnes that there néedeth none other Purgatorie for them As indéede there is none other to cleanse them neither by fire nor by water nor by anye other meanes neither in this world nor in the other Therefore hée that séeketh satisfaction any wher els be it in his owne works or those of other men or in anie kinde of creature or y◠in all or in part the same he or she refuseth wholy the ransome and satisfaction made by Iesus Christ. Then it followeth that she doctrine of the Papists concerning Purgatorie and their satisfactions which they séeke in themselues and in their works or in those of their Priests Monks in their offring suffrages as wel for the liuing as for the dead are mans inuentions full of blasphemies wholy against y◠word of God wherby as much as in them is they make of none effect y◠merit benefit of Christs death passion do openly renounce the same P. Vi. How Purgatory and pardons came iointly together Polidore saith Nemo nunc dubitat c. No Catholike man now doubteth of Purgatorie wherof notwithstanding among the auncient Fathers there is either no mention at all or very seldome Yea euen to this day the Grecians beléeue it not For so long as ther was no care for purgatory no man sought after pardons Polidore de inuentio li. 8. cha 5. How Purgatory was not knowne 400. yeares after Christ S. Austen was 400. years after Christ. And yet in his time was it not fully fastly beléeued to be an Article of our faith no nor yet fully and fastly beléeued to be true for he himselfe writeth in his Enchiridion on this manner speaking of Purgatory after that he expounded the place of Paule 1. Cor. 3. and had taken this word fire not for Purgatory but for temptation and tribulation he added these words in the. 69. chapter It is not incredible that such a thing should also chaunce after this life and whether it be so or no it may be questioned c. I. Frith S. Austen ouerthroweth al praiers for the dead with this whē he teacheth that all men looketh for the resurrection of the flesh the eternall glory that euery man then receiueth the rest y◠followeth after death if he be worthy when he dieth And therfore he testifieth y◠al the godly do immediatly after death enioy y◠blessed rest as well as y◠Prophets the Apostles Martirs If their estate be such what I beseech you saith Caluine shal our praiers auaile them Cal. in his Inst. 3. b. chap. 5. Sect. 10. When say they the Lord affirmeth that the sinne against the holy Ghost shuld not be forgiuen in this world nor in the world to come ther he sheweth y◠ther is a forgiuenesse of some sins in the world to come But who séeth
represented by the Paschall Lambe should abstaine from leauened bread Yea how dare your Priests eate anye leauened bread at anye time sith that they doe eate and drinke the bodie and bloud of Christ almost euery day How the Lords death is shewed As often as ye shall eate this bread drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred because in his death the bloud was diuided from the bodie it is necessary that the same diuision be represented in the supper otherwise the supper is not a shewing of the Lords death Latimer SHOE What Gods shooe is OUer Edom will I stretch out my shooe ¶ Edom is the earth The Apostles féete be his shooes for it is writteÌ„ How bewtifull are the feete of them which bring glad tidings of peace He stretched out his shooe vppon the earth when he sent them to preach to all creatures for their sound went into all lands their words to the ende of the world SHORT LIFE How short life is not a generall rule of Gods indignation IT is a certaine token but no sure token of Gods indignation when a man is snatched away with vnripe death in his flourishing age Then what shall we saye to the sentence written in the Booke of Sapience 4. chapter The iust man is snatched out of this world that the mallice of men and wickednesse of the worlde shoulde not tourne his minde and least lyeng should deceiue his soule And againe The righteous man what death soeuer he be preuented withall his soule shall go to rest The Innocents that Herod did murther for Christs cause Iohn Baptist whom he did behead are the blessed Martirs of Christ. This must néedes be graunted yâ— sometime God taketh out of this world the righteous onely because the world is not worthy to haue them among them sometime least the mallice lewd example of men shoulde tourne their hearts to vngodlinesse But now this taking away of righteous men out the world is not a rule nor an order generall that God vseth with men but it is onely Per accidens because that troublesome times are at hand as of famine warres and such others and in such perticular cases It is true that Christ saide Beati sterilis c. Happye are the barren and the wombes that neuer bare c. And yet the rule generall of all women is this that fruite of their wombe is a blessing the contrary a woman to be barren is a displeasure a plague more grieuous to them then pouertie or hunger Ric. Turnar SICERA What kinde of drinke it was THis Sicera as Hierom writeth to Nepotianus was a kinde of drinke much like vnto wine which was made either of Wheate or of Apples or of Dates or els of other fruits Pet. Mar. vpon Iudic. fol. 202. SICLE What a Sicle is A Sicle as Iosephus saith coÌ„teined 4. drams of Athens And a dranâ— of Athens as Budens gathereth in his booke de ass conteined 3. shillings of Towers A shilling of Towers is yâ— half part of a Baâ—se Wherefore a dram was as much in value as a shilling of Argentine that is thrée halfe Batses that is foure shillings But there were two manner of Sicles one was vsuall and prophane and the other was of the Sanctuary The holy sickle was double so much as the prophane Wherefore Ezechiel in his 45. chapter verse 12. saith that a prophane sickle containeth 20. halfe pence but the sicle of the Sanctuary 40. Pet. Mar. vpon Iudic. fol. 238. ¶ A Sicle was a péece of money in value worth 4. grotes equiualent with that which is called Stater whereof the halfe part of this sicle is two grotes that is to saye the 5. part of a French Crowne as they went in Fraunce as very exactly declareth the learned Master William Budns in his booke De Assi Marl. fol. 390. ¶ A Sicle after the Hebrues is an Ounce but after the Gréekes and Latines it is but thâ— fourth part of an Ounce and is contained 12. Geras as in Exo. 30. 13. which is ten pence sterling or thereabout T. M. Take 5. Sicles of euery head ¶ Sicles were of two sorts the one common the other belonging to the Sanctuary and that of the Sanctuary was double the waight of the common The common Sicle weighed two grotes and the Sanctuary Sicle 4. The Scripture in this place and in the 30. of Exo. us Ezechiel fortie and fiue saith that the Sanctuary Sicle doth weigh 20. Geras which the Grecians doe call Obolus and we in English an halfe peny when 8. grotes of our money was an ounce and the Hebrues do think that Obolus doth weigh the waight of 16. barly Cornes The Bible note SICHEM What Dauid meaneth by the deuiding of Sichem SIchem was the most richest and the most strongest Citie in all the Tribe of Ephraim wherof Isboseth was king ouer all Israel beside The Tribe of Iuda onely except which stucke vnto Dauid Now where the Prophet doth prophecie make his bost in God saieng Dominus loquutus est è sanctuario suo laetabor diuidam Sichem The Lord hath spoken it out of his holy place I will reioice and diuide Sichem is no more to say but that Dauid should conquere Sichem and be king therof and diuide it and lot it as Iosua did as all conquerours do when they conquer any countrey or lande And as Dauid shoulde conquere Sichem so was it saide that hée shoulde meate out yâ— valley of Sucoth for Dauid reioysing afore hand of Gods goodnesse towards him saith Ego vallem sâ—coth demetiar It is not Isboseth that shall long continue king of sucoth but it is I whome the Lord hath appointed to be king of sucoth and as I haue now sayd of sichem and sucoth so will I saye of Galaad and Manasses Meus est Galaad meus est Manasses Galaad is mine and Manasses is mine And to know what Sucoth Galaad and Manasses were ye shall vnderstande that sucoth was a vale nigh vnto the citie of sichem in the land of Canaan In the which vale Iacob pitched his tents after he had met his brother Esau and was departed from him And of his pitching his tents there the vaâ—le had this name sucoth giuen him for Sucoth by interpretation and turning of the word into Latine is as much to say as Tabernacula Galaad was the name of a little hillocke as we read in Gen. 31. When Iacob fled away sodeinly and priuely from Laban his father in lawe with his wiues Lea and Rachel Then at the ende of seauen daies iourney Laban ouertooke Iacob in mount Galaad where he reproued him not onely of running away deceitfully but also of theft which when he coulde not proue Laban cooled himselfe and so did shake hands with Iacob And in witnes of friendship of vnfeined reconciliation
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
eod Why the iust be afflicted 19. How the afflictions shal be witnesses eo How they are called light things eod How the rest of Christs afflictions are fulfilled 20. Against Who is against Christ who not eod Agony Why Christ was in such an agonie 21. Agrippa For what cause he herd Paul eo Alabaster What the propertie of it is eo Albanenses Of their opinions 22. Albigenses What their opinions wer eo Allegory What an Allegory is eod What the true vse of an Allegory is 23. Of two kindes of Allegories 24. All. How this word All is taken eo God wil haue al meÌ„ saued the meaning eo Al things are yours what it meneth 26 Almes What Almes signifieth 27. We must take heed how we giue c. 29. What profit coÌ„meth by almes giuing eo Of the almes sent to the Saints at Hierusalem eod Sell that ye haue and giue almes the meaning eod Of the almes the Atticus B. of Con seÌ„t 30 Of the almes of Cornelius eod Aloes What Aloes is eod Alogiant What heretikes they wâ—r eod Almuth Lab. i. What the word signifieth 31 Altar What an altar is and how they began eo How Christ is the true Altar 33. What S. Austen did vnderstand by the Altar eod Amatist The definition thereof 36. Amen What the word signifieth 37. Amorites What an euil custome they had eod Anabaptists How they began eod Ananias Of his dissembling 38. How he might haue kept his possessioÌ„ 39 Anathema What the word signifieth eod Andrew Of the death of this Apostle eo Of an heretike called Andrevv eo Angell What an Angell is eod Wherefore Angels were made 41. How they ought not to be worshipped eo Of good and euill Angels 42. How they are not against the authoritie of Magistrates eodem Why the Angels be called powers principalities vertues c. eo How they be called the sonnes of the Gods 43. How they appearing in humaine bodies eod Whether they did eate and drinke when they appeared 44. How they be by nature spirits eod How they be not borne but created eod Appointed to waite on the faithfull 45. How we shall be lyke vnto them eod How Christ is greater then they eo Of mans good and bad Angell 46. The degrees of Angels eod What is meant by the foure Angels 47. What is meant by the 7. Angels eo Who the Angell was eod Of the Angel yâ— went down to the poole 48 Anger What anger is eod How anger in some respect is no sin eo What anger is forbidden 49. How anger or wrath is in God eo Of two kindes of anger 52. Annointing What is ment by annointing eodem The annointing of the sick with oile eo Antes The first inuenters of a common weale 53. Antichrist What Antichrist is eo A prophesie of Antichrists birth 55. The time of Antichrists disclosing eod Proues that the Pope is Antichrist 57. The marks to know Antichrist by eo The place of Antichrists reigne 58. Of Antichrists Disciples 59. Of Antichrists progenie eod Antipas Of his faithfull seruice to God 60. Antropomorphitae What they were eo Apparicions of soules 61. Appelles What his heresie was eod Apolinaris Of the heresie he fell into eo Apostle What an Apostle is 62. Who were Apostles eod How they wer not the heads of the church eodem How the Apostles were equall with Petâ—r 63. How they had wiues 64. Of foure manner of Apostles 65. To take heede of false Apostles eo Of the Apostles traditions 66. Aquarij What they were eo Archbishop How the name is approued eo Archontici 68. Archdeacon When the Archdeacons began eod Arke What the Arke of couenant was 69 What is ment by the ark of the testameÌ„t 70 Of the Arke of Noe. eo Armageddâ—n How it is interpreted eod Arme. What the arme of God signifieth 61 Armintant Of their damnable opinioÌ„s 72 Arrius Of his heresie lameÌ„table end 73 Of the confutation of the Arrians 74. Arrowes What the arrows of God are eo How they are sometime takenâ— for thunder eod How they are taken for sicknesse eod Asia What Asia is eod Of whom it was first possessed 75 Asking The manner of asking of God eo Of whoÌ„ we ought to aske our petitioÌ„ eo How Christ asked what men did c. 67. Assur How the people of Assiria tooke c. eod What is meant by Assur eo Astharoth What maÌ„ner of idol it was 77 Astrology What Astrology is eo Authorities against the abuse therof 78 Astronomy What Astronomy is 80. The first inuenter of Astronomy eod Aue Maria. An Aue Maria of the Popes making eo Auenge How we ought not to aueng 81 Auims What the word doth signifie 82. Auricular confession eod Axe What is meant thereby eo B. BAal What Baal was and c. 82. What Baal-berith was 83. what Baal Peor was eo Babel What Babel signifieth eo For what intent the towre of Babel was built eod Babilon What Babylon signifieth 84. Why Babylon is called an hill eod The description of Babylon and c. eo How Babylon is fallen 85. How it is called the wast Sea 86. How his destruction was prophesied eo Backeparts of God What is meant thereby eo Baptime The right vse of Baptime 87. How we be washed by Baptime eo How Baptime bringeth no grace 88. Of the Baptime of Insants 89. How it is no Baptime but to the child 91. Significations of Baptime eo Considerations of Baptime 92. How it purifieth and cleanseth eod To be baptised in Christ what it is 93. To be baptised in Moses what it is eod To be baptised by the holy Ghost what it is eod To be baptised ouer the dead what it signifieth eod What Iohns Baptime signifieth 94. Of dipping in Baptime eo Of the Oacrament of Baptime eo How Baptime is taken heere 95. Barchochebas Of his heresie eo Bariesu Of his craft and subtiltie eo Barren What a reproch it was in women 99. How barreÌ„ mothers haue brought forth excellent men eo The meaning of the place 97. Why the Church is called barren eod Barthelmew Of his death and martirdome eod Basilides What his heresies were eo Bastard What child is called a bastard 98 How bastards are not admitted in c. eo Bathes How bathes without God c. eo Of Bath a certeine measure 99. Beelzabuh An Idol of the Philistines eo Behemoth What beast this is eod Beleeue What it is to beleeue 100. Prophesied yâ— few wil beleue Christ. 101 How men are driuen to beleeue through the works of God eod The meaning of certeine places eo Beame What this beame signifieth eod Benedict Why he is set among the heretikes eod Beril The description of Beril c. 102. Berillus Turned from his heresie c. eo Beast That came out of the bottomlesse pit eo Of the beast that rose out of the sea 103 How the number of the beast noteth c. eodem Of the beast the woman sat on
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
doubt not thereof eod L. Labans Gods how they were stolne 596. Labours The meaning of the place eod Ladder what is signified thereby eod Lay men how they ought to read the scriptures 597. The doctours affirmations 598. Of laye mens bookes 600. How saye men may baptise eod The opinion of Iohn Caluine eod How they haue ministred the sacrament 601. Laieng on of hands whoo the custreof me arose eod The meaning of the place 603. Lampes what they without oyle doe signifie eod Land what is ment by the crieng of the lande 604. Laodieia what the word signifieth eod Of the striâ—e yâ— was ther for Easter eod Last Of the last day eod Who be last and who be first 605 Of the last farthing eod Latria what the word signifieth eod Lawe what the lawe is 606. Platoes definition of the lawe 607. What the office the vse of the law is 608. What the lawe of nature is eod What the lawe written is eod How the lawe is our scho lemâ—â—ster 609. How the lawe first entred 610. How the lawe was giuen in thunder eo Wherefore the lawe was giuen eod How the lawe was giuen by Moses 611. How we are dead through the lawe eod How the lawe increaseth sinne 612. Why it is called yâ— messenger of death eod What the lawe of God requireth eod What it is to be vnder the lawe eod What it is not to be vnder the lawe 613. Why Paule calleth the booke of Genesis the lawe eo How the law is impossible to fulfill eod How the lawe is called a yoke 614. The difference between Gods lawe and mans eod Who hath fulfilled the lawe eod How the Gentiles wer not wtout law eod How the law maketh all men sinners eo How it maketh vs to hate God 615. How the law is spirituall eod How we dye to the lawe eod To die in the defence of the law eod The meaning of these places eod The argument of the lawe 616. The nature and office of the lawe and Gospell 617. Lazarus how the poore rich are matched together eod Of the loosing of Lazarus eod Left hand what Gods left hand sig 618. Legion what a Legion is eod League what a league is eo Of three kinde of seagues 619. Lend Net lend vpon vsury eo Lenâ— wherevpon the lenten fast is groâ—ided eod Why the father 's instituted Lent 620 Leper what the Leper signifieth 621 How a Leper was knowen eod Of the leprosie that Christ healed eod Lesse The meaning of the place eod Letanies what the Letanies were 622. Letterâ— what the letter signifieth eod How the letter killeth 623 How the letter and circumcision is taken heere 624 Leuen how it is diuersly taken in scrip eo Leuy Of Leuy otherwise called Mathew 625. Leuites what their office was eod How the place is to be vnderstood 626 Leuâ—athan what LemathaÌ„ signifieth 627 Libanus Charmel what they signi eod Libertie of Christ. To stand therein 628. Lye The definition of a lye eod Whether wee may lye to preserue or no. eod Of the Midwiues lye of Rahabs lye 629. How Paules Iye is excused eod Of one that would not lye 630 Of Abrahams Iye eo Of Dauids Iye eo Life how the places are expounded eod Whether a man may lengthen or shorten his life 631. Light who is the true light eod The meaning of the places 632. What is ment by the shining light 633. Wherfore these lights were ordeined eod Lilies what it is to gather vp Lilies eod Lion The meaning of the place 634 How they bee compared to the persecuters of Christ. eod How Tirants are likened to Lions 635 How they are fed by Gods prouidence 636. Locusts what manner of beasts they wer eod Loynes gird what is ment thereby eod The meaning of the place eod Long life how a good man may desire it eod Lord. how he is our shepheard feedeth vs. 638. Of the Lords helpe in trouble eod How the Lord suffereth long 639 Lordship The meaning of the place eod Lots how they may be vsed lawfully 640 Loue. Of the order of loue eod How it is the fulfilling of the lawe 641. How we ought to loue God 642. Why loue hath the chiefe place eod Of Mary Magdelens loue 643 How perfect loue casteth out all feare 644 The meaning of the place eod The difference betweene loue and charitie 645. Of 5â— manner of loues eod Lowlinesse wherefore lowlinesse come to worship 646 Loosing and binding eod Of the loosing of Lazarus eod Lucifer what is ment by Lucifer eod Luke The life of Saint Luke eod Luke warme what it meaneth 648. Lunatike Of the man yâ— was lunatike eo Luther what he was eod The cause why he first wrote against the Pope eo How he wrote to Pope Leo. 649. How he was troubled with the lusts of the flesh eod Of his question a little before his death 650. His praier before his death eod What sects is said to rise out of him eod M. MAcedonius Of his crueltie and tumult 650 Magi. What the Magies were 651. Magistrate what a magistrate is eod How they are yâ— ministers of gods in 652 How the Ecclesiasticall person is subiect vnto him eod How magistrates the do not perswade the people to Gods worde are not to bee obeyed in cause of conscience eod Magnifie what it is to magnifie 653. Mahomet of yâ— rising vp of this false pr. eo Of his faire shew of holinesse 654 Mayzim what this word signifieth 656. Maker against the word maker in yâ— sacr eo Malachy of yâ— sacrifice he speketh off 657 Mammon what Mammon signifieth 658 Man how he was made after the image of God eod How god made maÌ„ to be vndestroied eo How the death of man and beast is alike 659 How mans life is but sorrow care eod Of mans good purpose before grace eod How mans ordinance may be altred 660 Of the disposition of man eod Of mans will and running 661. Of 2. Hebrue words yâ— signifie man eod Of the first man Adam and the seconde man Christ. 662. Of the man that gathered stickes on the Sabboth day eod Of the man wounded 663. How the birth of man is 4. manner of wayes eo Mandragoras What Mandragoras is eod Manes how the sect of the Maniches rose of this man 664. Wherein yâ— Papists agree with them eo The â—aniches conâ—uted 665. Many of many that be called 666 Manna What Manna signifieth eod How it is not the true bread that came downe from heauen eo Of those that eat Manna are dead eo What Manna and the white stone signifieth 667. How Manna the water brought out of the Rocke is c. eod Maranatha What this word signifieth 668. Marcion Of his damnable heresie eo A comparison betweene Marcions doctrine and the Popes 669. An example of Maâ—cions chast life 670. Marcus The detestable heresie of this man eod Mary how she ought not to bee worshipped 671. Of the painting of hir
the rocke eod How Christ is the true Rocke eod Rod. The opening of the place 923. Of the rod and staffe of God 924. Rome How Babylon is proued to bee Rome eod An obiection aunswered 925. Reasons to proue that Christ suffered at Rome eod How Babylon is proued to be Rome by the Doctors 926. Rudâ—ments What they were c. 927. S. SAbboth Wherefore it was instituted 928. How the Priests brake it and were blamelesse 929. What is meant by the second Sabboth eod Why the Machabees sought on the Sabboth 930. The meaning of the place eo The signification of the Latine worde Sabbathum eod Sackecloth What the wearing of sackcloth meaneth eod Sacrament What a Sacrament is 931. What are Sacrament doth signifie 933. How it is called the bodye of Christ eod The right consecrating of the Sacrament eod How it is a memorial or signe of Christs death 934. How it is receiued with our mouth eod How it is more then bare bread or wine eod How it is made of two natures eod How Sacraments are no cause of gracâ— eod What ought to bee considered in Sacraments eod How they be holy whether the minister be good or bad 935. What the olde Fathers doe teach of the Sacrament eod As it is our body so is it Christs 936. How it hath no Accident without his substance eod Of a new Article inuented in the Sacrament 937. Of the Sacramentall chaunge eod Of the Sacramentall word eod How in the SacrameÌ„t remaineth bread and wine eod Of the Sacramentall eating 938. What is to bee wondered at in the Sacrament eod How the sacrament may be poisoned eo How it was cast in the fire burnt 939. How there is but two Sacraments eod When it was forbidden to bee ministred in both kindes eod Sacraments of the Elders compared to ours eod Sacrifice What a sacrifice is 940. Of two maÌ„nner of sacrifices eo How the Priests cannot offer vp Christ in sacrifice 941. How it is to offer our bodies a quick sacrifice 942. What manner of sacrifice we offer to god eod Of the sacrifice of the Table and Crosse. eod What the sacrifice of righteousnesse is 943. The difference betweene a sacrifice and a sacrament eod What sacrifices doe signifie eod Of the Leuiticall sacrifices eod Of sacrifices made by fire eod What the sacrifice of thankes is eod The sacrifice of the olde lawe what it meant 944. Sacriledge What sacriledge is eod Saduces What the Saduces were 945. Sagaion what it signifieth eod Saints how they are not to be praied vnto nor c. 946. To praise God in them what it is 947. How the dead saints knowe nothing c. eod How they cannot imparte their righteousnesse to other 948. Certaine obiections aunswered eod Wherefore Saints deedes do serue 952. How they haue not merits sufficient for themselues eod How the faithfull liuing in earth are Saints 953. How Saints shall iudge the world 954. Salomons House Of the beautie thereof c. eod Of Salamons Temple 955. What Salomons porch meaneth eo Salt What is to be salt eo Who it is meet to salt 956. Of the salting of hypocrites eo Of the salt that hath lost his saltnesse eo How our speach ought to bee powdered with salt eod How the nature of Christ is set out by the ceremonie of salt 957. How salte in Baptime is not Christs order eod Of the salted Couenaunt eod What the sowing of salt meaneth eod Saluation A firme argument of our saluation 958. How without the Church is no saluation 959. The causes of our saluation eod How our saluation is neerer now then when c. 960. To worke out our saluation what it meneth eod Salute The meaning of the places eod Samaritanes Of their opinions 961. Samuel how the place is vnderstood eod Of the raising vp of Samuel eod Sanctus sanctorum what the meaning of these are eod Sanctifie what it is to sanctifie 962. The meaning of the place eod How our meates are sanctified 963. Sanctuary Of the praiers made in the Sanctuary eod What it is to feare the Sanctuary eod Saphire The nature of the Saphire and c. 964. Sapience A definition thereof eod Sardine A description of the stone c. eod Sardis What Sardis is 965. Sardonix The description thereof c. eod Satan how Satan is taken for an enimy eod How hee is called the Prince of this world 966. How his standing among the Angells is vnderstood eod Of the man that Paule deliuered to Satan 967. How Peter is called Satan 968. How Satan can doe no more then God permitteth eod How he entered into Iudas eo Of his binding vp loosing againe 969 Satisfaction What is vnderstood thereby 970. How hurtfull the doctrine of satisfaction is 971. Of two manner satisfactions 972. Saturninus Of his opinions eod Sauiours How there is no mo Sauiours but one eod How the place is vnderstood 973. To be saued by hope what it meaneth eo Saule Why he was called Paule eo How Saule rent Samuels coate eod Scape goate 974. Scepter What the scepter of Christ is eo Scisme What Scisme is and how it is defined eod Of Scismes good and euill 975. Scorner The propertie of a Scorner 976 Scorpion The papists compared to a scorpion eod Scribe What a Scribe is 977. Scripture How the Scriptures are easie to be vnderstood 978. How Christ and the Church are learned therein 979. Against them that say they bee darke eo How in them are things needfull for our saluation 980. How holy Scripture is to be read 981. Of the ignorance knowledge of Scriptures eod How by them all doubts are tried 982. How Christ ouercommeth Satan with Scripture 983. How the place is to be vnderstood eo How it hangeth not vpon the iudgement of the Church eod WheÌ„ the Scripture was in English 985 Of Herodes burning the Scriptures eo Sea Of yâ— diuers nameâ— giue to the sea eo What the sea of Glasse signifieth eod What Iob meaneth by these two Sea 〈…〉 Whale 986. Sebellius Of his hereticall opinions eo Second Of the second time of punishinâ— 987. What is meant by the second death eod Secretnesse How secrets ought not to be disclosed 988. Sect. What is meant by the word Sect. eo How many Sectes are laied to Luthers charge 989. Secundiani What they were eo See or seeing What is meant by the place eo How the people sawe God 990. How the iust shall see God eod Seed how the seed of the righteous is said to inherit eod How yâ— field may not be sowen with mingled seed 991. Seeke The meaning of the place eo What it is to seeke after God 992. Selah What the word signifieth eo Seale The opening of the seuen seales eo The meaning of the place 994. Seleuciani What their opinions were 995. Sell. How the place is vnderstood eod Solde vnder sinne what it meaneth 996. Selum The misery yâ— happened the Iews vnder him eod Senechdoche
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
are so lightened with theâ—hriâ—ht beames of the Gospell yâ— for all inquisitions imprisâ—nments exquisite torments and cruell burnings that can be deuised they neuer a whitte diminish but mightelie increase as God hath promised that the bloud of the Martyrs should be the séede of the Gospell W. Fulke How Babilon is called the wast Sea This is the heauie burden of the wast Sea ¶ By the wast sea is vnderstood Babilon it is so called because of the excéeding great cruelnesse and tyranme wherewith it exercised the Iewes Héereof is there a prouerbe Babilon is the Sea of euils and euen the wast of the Sea that is the most tempestious and desolate place and that is least possible to be sayled through T. M. How the destruction of Babilon was prophesied long before Thou shalt binde a stone to it and cast it in the middest of Euphrates ¶ Saint Iohn in his Reuelation alludeth to this place when he saith The Angell tooke a Milstone and cast it into the Sea signifieng thereby the destruction of Babilon His wordes be these Then a mightie Angell tooke vp a stone like a great milstone cast it into the Sea saieng With such violence shall the greate Citie of Babilon be cast and shall bee founde no more ¶ That is It shall not be like to other Cities which maie bée builded againe but it shall bée destroied without mercie Geneua ¶ Looke more of Babilon in the word Rome BACKE PARTES OF GOD. What is meant by the backe partes of God ANd thou shalt sée my Backepartes but my face shall not be séene ¶ Shall sée my backparts That is so much of my glorie as in this mortall life thou art able to sée Geneua Death is the hauen that carrieth vs to the place where we shall sée GOD face to face which wée shall neuer sée so long as we be in this mortall lyfe but must couer our faces with Moses and Helias till the face or forepart of the Lorde be gone by Now must we looke on his Backepartes beholding God in his wordes and in his creatures and in the face of Iesus Christ our Mediatour But when this bodie is dissolued by death we shall sée God face to face and knowe him as we are knowne Luther BAPTIME The right signification and vse of Baptime BAptime which is now come in the roome of circumcision signifieth on the one side how that all that repent and beléeue are washed in Christs bloud and on the other side how that the same must quench and drowne the lusts of the flesh to followe the steps of Christ. Tindale fol. 6. ¶ Baptime is a signe of repentance and of forgiuenesse of sinnes whereby God doth testifie that he washeth awaie or forgiueth the sinnes of them that beléeue and also wherby God doth seale and admonish vs of true repentance all the daies of our life Cheeke All we which haue bene baptised into Iesus Christ haue bene baptised into his death ¶ That is that sinne through Christs death maie be abolished and die in vs and that as wée are made cleane outwardlie with water in our Baptime so inwardlie our sinnes maie be washed awaie and cleansed by the bloud of Christ. The Bible note ¶ Baptime is an outward signe representing in vs the â—enuing of the spirit and mortifieng of our members in Iesus Christ by the which we are buried in death with him Tind ¶ Baptime is a Sacrament by the which Iesus Christ doth offer vnto vs the remission of our sinnes and our regeneration vnder the figure of the water as he doth indéed communicate the same vnto vs by his holie spirit Also it testifieth vnto vs that he receiueth vs into his Church as true members of the same And we for our part doe testifie that we acknowledge him for such a one as he declareth himselfe toward vs that we beléeue that he maketh vs partakers of all his great riches Pet. Viret ¶ By Baptime wherewith we be washed out wardlie is signified that we be washed inwardlie by the bloud of Christ the remembrance wherof all the Apostles indeuoured to worke in the mindes of the faithfull Marl. vpon the Apoc. fol. 11. How we be washed by baptime Whereas Saint Paule saith we be washed by Baptime his meaning is that GOD doth thereby both witnesse our washing and therewithall perfourme the thing that is figured For except the truth or performaunce of the thing went ioyntlie with the signe of it it were an vnproper speach to say that Baptime is the washing of the soule And by the waie we must beware that we put not ouer that thing either to the signe or to the minister of the signe which is proper to God onelie that is to saie that we thinke not the minister to be the author of washing vs cleane or the water to purge the filthinesse of our soule Which to doe belongeth onelie vnto Christs bloud Againe we must take héede that no peece of our trust do stick either to the water or to the man for as much as the onelie right vse of the Sacrament is to leade vs straightlie by the hande vnto Christ and there to staie For it is onelie the holie Ghost that renueth and quickeneth vs and no creature or outward worke is able to bring that to passe For if circumcision doe nothing auaile in Christ Gal. 5. 6. Surelie neither auaileth it anie man to bée but onelie dipt in water and to be admitted into the Church except he haue faith that is workefull by charitie which thing the powring on of water perfourmeth not for then should all that bée baptised be faithfull And therefore there is added Through the word Marl. vpon the Apoc. fol. 292. How baptime bringeth no grace examples followe Baptime bringeth no grace with it as doth appeare by Simon the Sorcerer Tindale ¶ Hée hath not put on Christ saith Saint Hierome that hath onelie receiued the washing of the water except also hée receiue the holie Ghost Symon Magus receiued water but because he receiued not the holie Ghost therfore he put not on Christ Iesu. Paule héere iudgeth of Christians as a man iudgeth but God doth not measure and iudge his faithfull onelie by outward signes but by the inwarde thoughts and heartes D. Heines ¶ Cornelius the Centurion receiued the holie Ghost before he was baptised ¶ The gelded man of Quéene Candace beléeued and therefore had grace before he was baptised Obiection The Apostles béeing commaunded to baptise in the name of the Father and of the Sonne and of the holie Ghost they notwithstanding baptised in the name of Iesus Christ onelie Aunswere To baptise in the name of Christ is to baptise according to the institution and commaundement of Christ neither do these words in the name of Christ import that Baptime was ministred in the name of Christ onelie and in none other name beside no more then these wordes Paule the Seruaunt of Iesus Christ doe import
spoken of in the same that in the flame they felt no heate and in the fire they felt no consumption And I constantlie beléeue that howsoeuer the stubble of this my bodie shall be wasted by it yet my soule spirit shall be purged thereby A paine for a time whereon nowithstanding followeth ioie vnspeakable And he much intreated of this place of Scripture Noli timere c. Feare not for I haue redéemed thée and called thée by name Thou art mine owne when thou goest through the water I will bée with thée and the strong floud shall not ouerthrow thée when thou walkest in the fire it shall not burne thée and the flame shall not kindle vpon thée for I am the Lord thy God the holie one of Israel Which he did most comfortablie intreat off as well in respect of himselfe as appling it to the perticular vse of his friendes there present Of whom some tooke such swéet fruit therein that they caused the whole sayd sentence to be faire written in tables and some in their bookes the comfort whereof in diuerse of them was neuer taken from them to their dieng daie In the booke of Mar. fol 1131. His aunswere to a proude Papist BIlney béeing demaunded in dirision by a proud Papist when hée went to his death whie hée wrought no Myraâ—les béeing so holy a man as he was accompted aunswered with milde voice and countenance God onely sayd he worketh myracles wonders he it is that hath wrought this one wonder in your eies that I being wroÌ„gfullie accused falslie belied opprobriouslie and spitefullie handled imprisonned buffeted and condmned to the fire yet hitherto haue I not once opened my mouth with one ill word against anie of you This passeth the worke of nature and is therefore the manifest miracle of God who will by my suffering and death be glorified and haue his truth enhaunced Of the Bill of diuorcement ¶ Looke Diuorcement BINDING AND LOOSING What is meant heereby TO binde and loose is to preach the lawe of God and the Gospel or promises as thou maist sée in the third chapter of the second epistle to the Corinthians wher Paule calleth the preaching of the lawe the ministration of death and damnation and the preaching of the promises the ministring of the spirit and of righteousnesse For when the lawe is preached al men are found sinners and therefore dampned And when the Gospell of glad tidings are preached then are all that repent and beléeue found righteous in Christ c. Tindale fol. 150. Whatsoeuer ye binde on earth c. ¶ That is whatsoeuer ye condemne by my word in earth the same is condempned in heauen And that ye allow by my word in earth is allowed in heauen Tindale In the. 16. Chapter verse 19. he meant this of doctrine and héere of Ecclesiasticall discipline which dependeth of the doctrine Geneua ¶ To binde is to banish the stifnecked and vnrepentant sinner from the congregation of the Saints to loose is when he repenteth and submitteth himselfe to receiue him againe into the fellowship of the elect and chosen people of God Sir I. Chee ¶ God in promising men the forgiuenesse of their sinnes giueth charge and commission to the ministers of his worde to drawe them from death according as it is expreslie saide that the keies of the kingdome of heauen are coÌ„mitted so those which preach the gospell to what end To forgiue sinnes not of their owne authoritie but to the intent that the wretched man bée the better assured of their saluation and not doubt but God receiueth them to mercie Cal. â—pon Iob. fol. 592. BISHOP What a Bishop and his office is IF a man couet the office of a Bishoppe he desireth a good worke c. ¶ Bishop is as much to say as séer to or an ouer séer Which when he desireth to féede Christs flocke with the foode of health that is with his holie word as the Bishops did in Paules time desireth a good work and the verie office of a Bishop But he that desireth honour gapeth for lucre thirsteth great rentes séeketh preheminence pompe dominion coueteth abundance of al things without want rest and hearts ease castles parkes Lordships Earledomes c. desireth not a worke much lesse a good worke and is nothing lesse then a Bishop as Saint Paule héere vnderstandeth a Bishop Tind How Bishops were chosen In choosing of Bishops the people had their libertie long preserued that none should be thrust in that were not accepted of all This therfore was forbidden in the counsell at Antioch that none should be thrust in to them against their wil Which thing also Leo the first doth diligentlie confirme Héerevpon came these saiengs Let him be chosen whom the Clergie and the people or the greater number shal require Againe let him that shall beare the rule ouer all be chosen of all For it must needs be the he that is made a ruler being vnknowne and not examined is thrust in by violence Againe let him be chosen by the Clarks and desired by the people and let him be consecrate by them of that prouince with the iudgemeÌ„t of the Metropolitane The holy Fathers tooke so great héed that the libertie of the people should by no meanes be diminished that when the generall Synode gathered together at Constantinople did ordeine Nectarius they would not doe it without the allowance of the whole Clergy and people As they testified by thrée Epistles to the Synode at Rome Therfore when anie Bishop did appoint a successor to himselfeâ— it was none otherwise stablished vnlesse yâ— who le people did confirme it Whereof you haue not onely an example but also yâ— verie forme in Augustine in the naming of Gradius And Theodorâ—te when he reheraseth that Peter was named by Athanasius to bée his successor by by addeth yâ— the elders of Priests confirmed it the magistrate nobility the people approued it with their allowing shoute Caluine in his insti 4. â— Chap. 4. Sect. 11. Of the ordination of Bishops and Ministers The ordination of Bishops hath nothing proper or peculiar besides fruits commodities that necessarilie depend therof for it is the decrée of the Lord that of them to whome they minister the secrets and mysteries of the heauenlie life they receiue the things that belong to the necessarie vses and maintenaunce of this lyfe As Saint Paule plainlie proueth to the Corinthians 1. Chapter 9. from the. 4. verse to the. 15. And the 1. to Timothie 5. 17. 18. And to the Gal. 6. 6. which thing also Christ teacheth Mat. 10. 10. Luke 10. 17. So the this is the iust right lawe of God that the Bishoppes or ministers are to bée mainteined of the Churches and such a measure is to be kept the they be neither pressed with ouer great néed nor runne riot with too much excesse for in either of them a regard is to bée had to the calling of a
a great feare vpon those that sawe them ¶ That is to saie when the enimies of the truth sawe they auailed nothing by putting the Preachers of the word to death they were sore afraid like as at this daie manie of the persecuters of the Gospell are constrained to saie that they loose their labour vtterlie in persecuting those that be against the Popish doctrine For the moe of them that be burned and put to death the mo do come away from the vntoward doctrine to the doctrine of the Gospel for the bloud of Martirs is the séed of the church◠Marl. vpon the Apoc. fol. 159. BODIE What a naturall bodie is A Naturall bodie is he that is led by his affections not vnderstanding the things of the spirit of God Tindale What a spirituall bodie is A spirituall bodie is he that is led by the spirit of God How the bodie of Christ is in one place Dardamus did write vnto Saint Austen for the exposition of these words that Christ spake vnto the Thiefe saieng This daie shalt thou be with me in Paradise and wist not how to vnderstand it whether Christ meant that the Thiefe should be in Paradise with Christs soule or with his bodie or with his Godhead Therevpon Saint Austen writeth that as touching Christs bodie that daie it was in the Sepulcher saith it was not in Paradise although it was in a garden that he was buried for Christ he saith meant of a place of ioie and that was not saith S. Augustine in his Sepulcher And as for Christs soule it was that daie in hell and no man will saie that Paradise is there wherefore saith S. Austen the text must néedes be vnderstood that Christ spake it of his Godhead ¶ Héere S. Austen saith plainlie that Christs bodie as touching his manhood was in the graue and as touching his Soule it was in Hell so that while his bodie was in the graue it was not in Paradise For if he had thought that Christs bodie or soule might haue bene in diuers places at once he would not haue said that the text must néedes be vnderstood of his Diuinitie Againe As touching his Manhoode he was in Earth and not in Heauen where he now is when he said No man ascendeth into Heauen but he that descended from Heauen the Sonne of man which is in Heauen ¶ Doubt not saith Austen againe but that Christ our Lord the onelie begotten sonne of God equall with the Father and the same being the sonne of man wherein the Father is greater is whole present in all places as touching his Godhead and dwelleth in the same Temple of God as God and in some place of heauen for the cordicion of his verie bodie Héere S. Austen saith as touching his Manhood he is onelie in one certaine place in heauen and not in manie places at once ¶ The same one man is locall that is to saie contained in one place as touching his manhood which is also God vnmeasurable from the father The same one man as touching the substaunce of his manhood was absent from heauen when he was in earth and so forsaking the earth when he ascended into Heauen but as touching his Godhead vnmeasurable substance he neither forsooke heauen when he descended from heauen nor forsooke the earth when he ascended into heauen which maie be knowen by the most sure word of the Lord which to shew his humanitie to be locall that is to say conteined in one place onelie did say vnto his Disciples I ascend vnto my father your father my God and your God Of Lazarus also when he said I am glad for your sakes that you may beléeue for that I was not there And againe shewing the vnmeasurablenesse of his Godhead said vnto his Disciples I am with you vnto the worlds ende How did he ascend into heauen but because hée is locall and a verie man or how is he present vnto his faithfull but because he is vnmeasurable and verie God ¶ Now may Christ be called a straunger is he departed into a strange countrey séeing he is with vs vnto the worlds end and is among them that be gathered in his name Aunswere Christ is both God and man hauing in him two natures And as man he is not with vs vnto the worlds ende nor is present with his faithfull gathered together in his name But his diuine power spirit is euer with vs. Paule saith he was absent from the Corinthiaris in bodie but he was present with them in spirit So is Christ gone hence saith he and absent in his humanitie which in his diuine nature is euerie where and in these saiengs we reserue to both his natures their properties ¶ A bodie must néedes bée in some place if it be not within the compasse of a place it is no where if it be no where it is not ¶ Doubt not but Iesus Christ as concerning the nature of his manhood is now there from whence he shall come And we may not thinke that his mans nature is euerie where for we must beware that we doe not so stablish his diuinitie to take awaie the vertue of his bodie ¶ Christian people must beléeue that although Christ be absent from vs concerning his bodie yet by his power he gouerneth vs all things For like as when he was conuersant héere in earth as man yet then he filled heauen Euen so being in heauen with his flesh yet filleth the Earth and is in them that loue him ¶ S. Ambrose saith We must not séeke Christ vpon earth nor in earth but in heauen where he sitteth at the right hande of his Father ¶ To goe to his father from vs was to take from the world the nature which he receiued of vs. He is with vs and not with vs. For touching the forme of a seruaunt which he tooke away from vs into heauen he is absent frōm vs but by y◠forme of God he is present with vs. And neuerthelesse both present absent he is all one Christ. ¶ If the word flesh wer both of one nature séeing that the word is euerie where why is not the flesh then euerie where For when it was in Earth then verelie it was not in heauen And when it is in heauen it is not surelie in earth And so sure that it is not in earth that we looke for him to come from heauen ¶ To be conteined in a place and to be euerie where be diuers and contrarie one nature cannot receiue in it selfe two diuers and contrarie things ¶ He is created by nature of his flesh and not created by the nature of his Godhead He is comprehended in a place by the nature of his flesh and not comprehended in a place by the nature of his Godhead ¶ Thus much of this matter gathered out of the workes of I. Frith BOOKE What the booke of life is ANd
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
iustifieth he God praiseth God Tindale fol. 380 Where the name of Christian began The Disciples at Antioch were the first that were called Christians ¶ They that beléeued in Christ were afore this called Disciples and beganne first to be named Christians at Antioch which name we haue of our Lord Iesus Christ in whom we beléeue and béeing pertakers of his spirite doe reioyce in our saluation purchased vnto vs by him Therfore we must take héede that we doe not by our vncleane conuersation pollute and defile this most excellent name and so giue occasion vnto the heathen for to misreport and blaspheme it Sir I. Cheeke A Christian after the Popes religion After the Popes Catholike religion a true Christen man is thus defined First to be baptised in the Latine tongue where the Godfathers professe they cannot tell what Then confirmed by the Bishop the mother of the childe to be purified After he be growne in yeares then to come to the Church to kéepe his fasting daies to fast the Lent to come vnder Benedicite that is to be confessed to the Priest to do his penance At Caster to take his rightes to heare Masse diuine seruice to set vp candles before Images to creepe to the Crosse to take holie bread and holie water to go on Procession to carrie his Palmes and Candles and to take Ashes to fast the Imber-daies and vigils to kéepe his holie daies and to paie his tiths and offering daies to go on pilgrimage to buie pardons to worship his maker ouer the Priests head to receiue the Pope for his supreame head and to obeie his lawes to receiue S. Nicholas Clarkes to haue his beads and to giue to the high Altar to take orders if he will be a Priest to saie his Mattins to sing his Masse to lift vp faire to kéepe his vowe and not to marrie when he is sicke to be anealed and take the rightes of holie Church to be buried in the Churchyard to be rong for to be song for to be buried in a Friers coate to finde a soule Priest c. Booke of Mar. fol. 44. How the Christian maie warrant himselfe the forgiuenesse of his sinnes Saint Hilarie in his 5. Canon vpon Mathew saith It is Gods will that we should hope without anie doubting of his vnknowne will for if the beliefe be doubtfull there can be no righteousnesse obteined by beleeuing And thus we see that according to S. Hilarie a man obteineth not forgiuenesse of his sinnes at Gods hand except he beléeue vndoubtedly to obteine it And good right it is it shuld be so For he that doubteth is like a waue of the sea which is tossed turmoiled with the winde And therefore let not such a one thinke to obteine anie thing at Gods hand Let such foolish imaginations saith Saint Austen murmure as much as it listeth saieng Who are they How great is that glorie By what desert hopest thou to obteine it I answere assuredlie I know in whom I haue beléeued I know that he of his great goodnes hath made me his sonne I know he is true of his promise and able to performe his word for he can doe what he will And when I thinke vppon the Lordes death the multitude of my sinnes cannot dismaie me for in his death doe I put all my trust His death is my whole desart it is my refuge it is my saluation my life and resurrection the mercie of the Lorde is my desart I am not poore of desart so long as the Lord of mercie faileth me not And sith the mercies of the Lord are manie manie are also my deseruinges The more he is of power to saue the more am I sure to bée saued The same Saint Austen talking with God in an other place saith that he had dispaired by reason of his great sinnes and infinit negligences if the worde of God had not become flesh And anone after he saith these wordes All my hope all the assuraunce of my trust is setteled in his precious bloud which was shed for vs and for our saluation In him my poore heart taketh breath putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but the righteousnesse of thy sonne Iesus Christ. In these two places S. Austen sheweth plainlie that the Christian must not be afraide but assure himselfe of righteousnesse by grounding himselfe not vpon his owne workes but vppon the precious bloud of Iesus Christ which cleanseth vs from all our sinnes and maketh our peace with God S. Barnard in his first sermon vpon the Annuntiation saith most euidentlie the it is not inough to beléeue that a man can haue forgiuenesse of his sinnes but by Gods mercie nor anie one good desire or abilitie to doe so much as one good worke except God giue it him no nor that a man can deserue eternall life by his workes but if God giue him the gift to beléeue But beside all these things saith Saint Barnard which ought rather to be counted a certeine enteraunce and foundation of our faith It is néedfull that thou beleeue also that thy sinnes are forgiuen thée for the loue of Iesus Christ c. CHVRCH What a Church or the Church is To the seauen Churches ¶ A Church is properlie a Companie or Congregation of Christen folkes redéemed by the bloud of Christ which suffer themselues to be ruled by Gods word and are alwaies in this world mingled with the vngodlie vnbeléeuers therefore being knowne onelie vnto God They be preserued vnder the protection of Christ their Shepheard that they maie not perish with this world Therfore wheresoeuer we sée Gods word sincerely preached heard and the Sacraments ministred according to Christs institution it is not to be doubted but ther is some church of God considering that his promise cannot deceiue which is Wheresoeeuer two or thrée be gathered together in my name there am I in the middest of them Marl. fol. 7. If we take the Church in generall it signifieth assembly or companie But when we speake of the Church of God wée take it not onelie for the assemblie and companie of all sorts of people but for a companie and assemblie of men the which God hath chosen from others hath consecrated and sanctified them vnto himselfe in his sonne Iesus Christ by his holie spirit for this cause she is called holie the coâ—â—â—union of saints they be all the true faithfull which by faith are made members of Iesus Christ which is the holie one of holinesse the which hath giuen his holie spirit to his Church to sanctifie it And therefore S. Paule doth call all Christians saints Viret The verie true Church of God is not a felowship gathered in a consent of exterior thing and ceremonies as other politike felowships be but it is a felowship gathered together in the vnitie of faith hauing the holie Ghost within them to
other Beholde the ouerboldnesse that hath alwaies reigned in the world which is that men will néeds be maister and make lawes at their owne pleasures and GOD must be faine to accept whatsoeuer they haue forged after that manner But contrariwse the holie Ghost telleth vs that wée must not lift vp one foote to go forward but onelie in the waie which God sheweth vs. Caluine vpon Iob. fol. 419. From whom popish deuotion sprong When men thought to serue God after their owne fashion and framed lawes for themselues saieng This will bée and such a thing will bée acceptable vnto God it was because they would make him like vnto themselues as though he delighted in all the small toyes which they had inuented That is to wit outward things and so doing they transformed God as though they would pull him out of his heauenly seate and drawe him downe hether or as though hée were a creature or a fleshlye thing For then we see all these fonde deuotions vsed in the papacie and tearmed their diuine seruice sprang of this namelie that they knowe not the highnesse of God for then would they haue concluded thus God is not delighted in the things which séemeth good in our owne eies for he is of an other nature then we bee he is a spirit and therefore must we serue him after a cleane contrarie fashion vnto that which pleaseth our nature neither must we in this case attempt anie thing of our owne heades but haue his lawe in which he hath declared his will vnto vs. Hée hath prescribed vs our rule let vs holde vs to that This is the sobrietie which God requireth by his worde and wherevnto he would haue vs to submitte our selues without swaruing anie thing at all there-from Caluine vpon Iob. fol. 399. DIFFERENCE To make difference of the Lords bodie what it is WHo so eateth drinketh vnworthelie he eateth drinketh his owne damnation making no difference of the Lordes bodie ¶ To make no difference of the Lords bodie is vnworthely to eate the Lords bread and to drinke of his cup c. Saint Austen in his 26. treatise vppon Iohn saith The Apostle speaketh of those which receiued the Lordes bodie without difference and careleslie as if it had bene anie other kinde of meat whatsoeuer Heere therefore if he be reproued which maketh no difference of the Lordes bodie that is to saie doth not discerne the Lordes bodie from other meates how then should not Iudas be dampned who came to the Lords table feining that he was a friend but was an enimie Bullinger fol. 1108. DISOBEDIENCE Examples thereof out of Scripture Through Adams disobedience we were all made sinners and subiect to death ¶ As by one mans disobedience manie wer made sinners so by the obedience of one shall manie be made righteous Rom. 5. 19. For as by Adam all die euen so in Christ shall all be made aliue ¶ Christ rose first from the dead to take possession in our flesh for vs his members And where he saith all shall be made aliue he meaneth the faithfull Geneua Lots wife for disobeieng the Lord was turned into a piller of Salt Of the plagues curses promised to the disobeiers of Gods word Read Deut. 28. and Iere. 29. The man that gathered stickes on the Sabboth daie was stoned to death Whosoeuer did not obeie the true minister of God and the Iudge was put to death Acan for his disobedience was stoned Iosu. 7. Saule for his disobedience was reiected and cast out of Gods â—auour The Prophet for disobeieng the word of the Lord was denoured of a Lion The Iewes for their disobedience were carried into captiuitie 4. Reg. 17. 23. Queene Vasthi for her disobedience was diuorced from the king Ahasuerus Iohanan disobeied the word of the Lord and carried the people into Aegypt Ionas for his disobedience was cast into the Sea Ionas 1. 15. Of disobedience to the Gospel Read Rom. 10. 16 the 16. 26 2. Thessa. 1. 8. and the. 3. 4. Of disobedience to parents Read Rom. 1. 30. 2. Tim. 3. 2. Exo. 18. Deut. 21. 18. Of disobedience to rulers Read 2. Pet. 2. 10. Iude. 8. DIVORCEMENT How and wherefore married folke maie be diuorsed THe same authoritie hath the woman to put awaie the man that the man hath to put awaie the woman Mar. 10. 11. 12. Christ saith there is no lawfull cause to dissolue matrimonie but adulterie For when the woman giueth the vse of her bodie to an other man shée is no more her first husbandes wife nor the husband no longer the husband of his wife then he obserue the faith of matrimonie with her Wheresoeuer the fault happen and can be proued by certeine signes and lawfull testimonies the persons maie by the authoritie of Gods word and ministrie of the magistrates be separated so one from the other that it shall be lawfull for the man to marrie an other wife and the wife to marrie an other husband And Christ saith Math. 5. 32. and. 19. 9. So that a man shall not néede to kéepe at home with him a woman that is no more his then an other mans neither the woman such an husband as is no more hirs then an other womans Mar. 10. 11. 12. Saint Paule 1. Cor. 7. 12. sheweth an other cause of diuorcement when one of the persons being married is an Infidell and of a contrarie faith If this person will not dwell with the other that is his fellowe in matrimonie and a christen man it is lawfull to breake the faith of matrimonie and marrie with an other So saith Saint Ambrose writing in the place of S. Paule Non debetur reuerencia c. The reuereÌ„ce of matrimonie is not due vnto him yâ— contemneth the author of matrimonie And in yâ— same place the contempt of God breketh yâ— right of matrimonie coÌ„cerning him yâ— is forsakeÌ„ least he should be accursed béeing married to an other Thus thou séest that the Lord Maâ— 5. and 19. giueth license for adulterie to diuorse and marrie againe Saint Paule for infidelitie Whooper Christ speaketh expreslie of the man that he maie for fornication put awaie his wife but he sheweth not whether the woman maie leaue her husbande if he commit whooredome the reason is because he doth onely answere vnto that was demanded of him But if a generall question be moued on this behalfe there is a common and a mutuall right of either parte euen as there is a mutuall knotte of faith and promise otherwise the husbande is the heade of the wife and the wife in subiection to her husband But as farre foorth as perteineth vnto chastitie of matrimonie and to the faithfulnesse of the bed the like lawe is prescribed vnto the wife The man saith Saint Paule hath no power ouer his owne bodie but the wife neither hath the woman power of hir owne bodie but the man There is like libertie therefore if the
obedience soeuer the fathers had towards the commandemeÌ„ts of God also faith in the promises they were not deriued from their own strength power but euen as it also happeneth vnto vs they came vnto them by the grace of God and Christ. Pet. Mar. vpon Iudic. fol. 74. FAT What is ment by the fatâ— the inwards two kidneies THe fat that couereth the inwards ¶ By taking away of the fat the inwards two kidneies and the kall is signified vnto vs that if we wil be a swéet sacrifice vnto the Lord we must cut off all concupiscence and mightie desires of the flesh and the euill vse of all our members and must subdue and mortifie our affections and offer them to God by the mortification of the crosse as saith the Prophet Psa. 25. T. M. What the fatted Calfe signifieth And bring hether the fatted Calfe ¶ That fat Calfe is Christ which hath washed awaie our sinnes in his bloud and féedeth vs dailie through faith with his bodie and bloud vnto life euerlasting for he was killed therefore that he might be the foode and meate of our soules Sir I. Cheeke What fat Bread signifieth Of Aser commeth fat bread ¶ Fat bread is plenteousnes of the earth as increase of corne and other c. therewith shall féede Kings all the men of the earth As 2. Esd. 9. T. M. FAVOVR How Fauour casteth manie a man awaie DEsired fauour against him ¶ Héere we doe learne that manie good men are by fauour of them that be in authoritie or by hatred of the Iud ges cast awaie Sir I. Cheeke FEEDE The exposition of this place Feede my sheepe WHereas you thinke that this place of the Gospell of Iohn was spoken onlie to Peter and that these wordes make him shepheard ouer all and aboue all S. Peter himselfe testifieth the contrarie in his canonicall Epistle where he saith to all Priests Féed yâ— flock of Christ which is among you which he bad them doe by the authoritie yâ— Christ had put them in as followeth And when the chiefe shepheard Christ shal appeare ye shall receiue the incorruptible crowne of eternall glorie Tonstall in the b. of Mar. fol. 1212. Whosoeuer they be saith S. Austen that féede the shéepe to the end to make them theirs not Christs they loue theÌ„selues not Christ for desire either of glorie or of rule or of gaine Iewel fol. 18. FELIX Wherefore he is praised of Tertullâ—s the Orator FElix by his diligence had taken Eleazarus the Captaine of the murtherers put the Aegyptians of flight which raised vp tumults in Iewrie for these yâ— Orator praised him Otherwise he was both cruell and couetous Read Iosephus lib. 2. Antiq. cha 11. 12. And li. 2. De bello Iudaico cap. 12. Geneua Of Felix trembling Felix trembled ¶ The feare of the dreadfull iudgement of God profiteth nothing vnlesse it do ingender true repentance in mens hearts Felix was afraid at the preaching of the iudgment but he was neuer the better for it for why he did gape still for bribes and rewards as a most corrupted Iudge Sir I. Cheeke ¶ The word of God maketh the verie wicked astonished therefore to them it is the â—auour of death vnto death Geneua Wherefore Felix would haue pleasured the Iewes And willing to get fauour of the Iewes left Paule in prison ¶ For whereas he had behaued himselfe verie wickedlie in the Prouince hadde it not bene for fauour of his brother Pallas he should haue died for it So that we maie gather héereby why he would haue pleasured the Iewes Beza FEARE A definition of feare FEare is nothing els but a certaine affect of the minde wherby we are striken by reason of some great and hurtfull euill which is at hand We are not commonlie moued by such daungers which are far from vs but by those which seeme to be euen now at hand neither do things light and of small waight make vs afraid Wherefore feare as a Diuine speaketh of feare hath a respect vnto sinne vnto the wrath of God vnto chastisement scourges and finallie vnto hell fire But there are noted two kinde of feares of which the one is commonly called filiall that is pertaining to a naturall childe and the other seruile that is pertaining to a bond-man And that is called a seruile feare which onelie by the feare of paines of hell fire either draweth vs backe from doing euill or impelleth vs to do well Euen so signified an Ethnike Poet when he wrote Oderunt peccareâ—maâ— formidine poenâ— that is The wicked hate to sinne for feare of punishment But the finall feare is whereby men liue vpright and flie wickednesse for that they desire to set foorth the glorie of God and for that they allow righteousnesse euen for his owne sake wherfore the same Poet saith Oderunâ— peccare boâ—â— virtutis amore that is The good hate to sinne for the loue of vertue c. Pet. Mar. vpon the Rom. fol. 209. Difference of feares Peter feared otherwise then did Iudas For Iudas indéede so feared that he despaired but Peter so feared that he gotte him againe vnto Christ whom before by denieng he had forsaken Where we saie that a seruile feare is whereby we so abhorre God being angrie and flie from him that we are vtterly void of faith But a filial feare is wherby in the midst of terrors we are lifted vp through faith neither suffer we our selues to be swallowed vp with feare Wherfore in godlie men feare is neuer seioined from faith For these 2. things are so to be knit together yâ— faith alwaies gouerneth feare for if it shuld not desperation wold easily succéed for euen as the law ought alwaies to be ioined with the gospell so also ought feare to be euer ioined with faith We do not so imbrace the gospell but yâ— we alwaies think vpoÌ„ the obedieÌ„ce of the coÌ„mandemeÌ„ts of God when we see how often how grieuously we fal we call our selues back again by repeÌ„tance And contrariwise the law is not to be receiued without the gospell for if it should we could neuer obey it without Christ nor also obtaine pardon for the offences which we committed against it Pet. Mar. vpon the Ro. fol. 207. What Feare importeth Feare importeth as much as yâ— our life must be ruled according to the will of God For what becommeth of men when they know not themselues to be subiect to their maker They rush out into al naughtines We know what our lusts are theÌ„ if the feare of god raign in vs we must acknowledge yâ— he hath not put vs into the world to liue at such libertie as we lust our selues but reserueth his whole right ouer vs so as we must obey him behold I say what the word feare importeth yâ— is to say yâ— we shuld lern to direct our whole life to the wil of god c. Ca. vp Iob.
his help but goe about without him to helpe them selues by ther owne workes and wisedome or are impatient in their troubles them doth he forsake vtterlie in the middes of their afflictions Sir I. Cheeke What Gods curse is Gods curse is the taking awaie of his benefites As God cursed the earth and made it barren so now hunger dearth warre pestilence and such like are yet right curses and signes of the wrath of God vnto the vnbeléeuers but vnto them that know Christ they are verie blessings and that wholsome crosse and true Purâ—â—torie oâ— our flesh through which all must go that will liue godlie and be saued As thou readest Math. 5. 10. Blessed are they that suffer persecution for righteousnesse sake c. And Heb. 12. 6. The Lord chasteneth whom he loueth and scorgeth all the children that he receiueth Tindale What God appointeth and no more Whatsoeuer thy hand and thy counsell determined before to be done ¶ Héere we doe learne that the enimies of Christ can goâ— no farther then God hath appointed them Therefore let the Preacher of the truth be of good comfort though Satan with all his legion of diuells the world all the mightie Princes thereof doe arise and conspire against them yet they can doe no more then the Lords hand and counsell hath appointed before Sir I. Cheeke How all things come to passe by Gods will ¶ Looke Will Of two wills in God ¶ Looke Will. How God ordeined sinne and yet is not the author of sinne ¶ Looke Sinne. Of the God of this world Iâ— whom the God of this world hath blinded the mindes of them which beléeue not ¶ Satan is Gods minister and can doe no more then he appointeth him to doe Neuertheles Christ calleth him the Prince of this world Iohn 16. 11. And héere the Apostle calleth him the God of this world because the worlde doth most commonlie forsake the true God and serueth him For vnto whom soeuer we obaie we make him our God As S. Paule calleth the bellie their God that are earthlie minded serue their owne bellies Phil. 3. 19. What is meant by the God of Iacob ¶ Looke Iacob What the seate of God is ¶ Looke Seate GODHEAD IN CHRIST How Christs Godhead is vnderstood FOr in him dwelleth all the fulnesse of the Godhead bodelie ¶ We must beware that we doe not with the Antropomorphiâ—es think that God hath a bodilie shape because the Apostle saith that the Godhead dwelleth in Christ bodelie for that is as much to saie that the Godhead doth dwell trulie and naturallie in Christ being a 〈…〉 and◠〈…〉 God and that therefore he is a sufficient treasure of all 〈…〉 riched Sir I. Cheeke ¶ In saieng that the Godhead is reallie in Christ he sheweth that he is verie God Also saieng In him he declareth two distinct natures And by this word Dwelleth he proueth that he is there foreuer Geneua How Christ in his Godhead is euerie where How maie Christ be called a straunger is he departed into a straunge countrie Séeing he is with vs vnto the worlds end and is among them that he gathered in his name Aunâ—were Christ is both God and man hauing in him two natures and as man he is not with vs vnto the worldes ende nor is present with his faithfull gathered together in his name But his diuine power and spirite is euer with vs. Paule saith he was absent from the Corinthians in bodie but he was present with them in spirite So is Christ gone hence saith he and absent in his humanitie which his diuine nature is euerie where And in these saiengs we reserue to both his natures their owne properties Origen in Math. homil 33. GODS MERCIE Of such as presume too much thereof MAnie doe presume so much of Gods mercie that they sinne at pleasure and repent at leasure But be not seduced saith S. Paule for God is not mocked whatsoeuer a man soweth that shall he reape Hemmyng How the Magistrates are called Gods ¶ Looke Iuâ—ges What the nature of Gods word is ¶ Looke Word Nature GODLIE SORROVV What godlie sorrow bringeth to a man FOr godlie sorrow causeth repentaunâ—â— c. ¶ There be two manners of sorrow The one commeth of God and ingendereth repentaunâ—e 〈…〉 life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter For they all sorrowed but the sorrow of Cain and of Iudas was fleshlie and carnall and therefore being without godlie comâ—ort it did driue them to desperation Whereas Dauid and Peter in their godlie sorrow did flie vnto the father of mercies with a true repentant heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirite doth touch he is sorie for his sinnes committed against so mercifull a father and these are the fruites of his repentaunce as witnesse Dauids and Peters teares Others which are sorie for their sinnes onelie for feare of punishment and Gods vengeaunce fall into desperation as Cain Saule Achitophel and Iudas Geneua GODLINESSE What Godlinesse is GOdlinesse is not made of words as wood is made of Trées but it is an earnest loue procéeding from a pure heart and a good conscience and an vnfained faith in which we maie glorifie God and doe good to his people Paule was godlie when he gloried in nothing but in the crosse of Iesus Christ by which the world was crucified vnto him and he vnto the world They are godlesse hypocrites which in word confesse they know God but in deede doe denie him They are Christs which haue crucified the flesh with the affections and concupiscence of it They are of their father the Diuell that in wickednesse doe the desire of the Diuell c. M. Deering GOG AND MAGOG What they were and what they doe signifie SAint Austen in his 20. booke De ciuitate Dei willeth by Gog to be signified the glorious hypocrites of the world by Magog the open enimies of righteousnesse pretending the contrarie As testifieth Berosus the Chaldean in the first booke of his histories 5. chapter Gog was a mightie gouernour in the land of Sabea Arabia the rich vnder Nimroth the great king of Babilon and there ruled with Sabâ—s his Father in the 18. yeare of his raigne In the 38. Chapter of Ezechielâ— Prophecie ver 2. he is called the chiefe Prince of Mosoch and Tâ—â—bal whom some Expositours taketh for Capadoce and Spaine But after the opinion of S. Hierom and Isidorus which was a Spaniard the Hebrue taketh this Thubal for Italy which is much more agréeable to the purpose Magog was the seconde sonne of Iaphet which was the third sonne vnto Noe. This Magog as witnesseth Iosephus in the first booke of his Antiquities the 11. chapter was the first beginner of the Magogites whom the Greekes called the Scythians and we now the Tartarians And all the chiefe
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
How the Letter killeth For the Letter killeth but the Spirit giueth lyfe ¶ The Letter héere and in the seconde to the Romanes verse 27. and in diuerse other places of the Scripture signifieth the Lawe or olde Testament and the Spirit the Gospell or new Testament And so doth Saint Austen expounde them in sundrie places of his booke which hée wrote of the letter and the spirit And Erasmus also both in his Paraphrases and Annotations Because the lawe findeth vs guiltie and thervpon condemneth vs therefore saith the Apostle rightly that it killeth And the gospel because it pronounceth vs righteous in Christ and sheweth vs that by him we are iustified from all thinges whereof we could not be iustified by the lawe Act. 13. 39. doth therefore bring lyfe As for such as by the letter will vnderstand the litterall sense and by the spirit the spirituall sense can no learned or christen man allowe For these wordes Letter ministration of death ministring of condemnation and that which is destroied signifieth all one thing And these Spirit Ministration of righteousness and that remaineth be there verie contraries Now wordes meaning one thing must haue one interpretation And by some of the first cannot the litterall sense be vnderstoode nor by some of the last the spirituall Ergo neither by these wordes Letter or Spirit sith Letter is all one with the first and spirit with the latter Tindale ¶ Origen writeth thus Et est in Euangelio littera c. Euen in the Gospell there is a Letter that killeth For when as Christ sayth Unlesse ye eate the flesh of the sonne of man c. If ye take the same according to the Letter the Letter killeth What is Littera occidens the murthering Letter Truely the lawe which causeth anger by which commeth knowledge of sinne which is a Schoolemaster vnto Christ. The lawe first killeth yâ— Christ may make aliue it condemneth yâ— Christ may iustifie it sheweth sinne it healeth sinne Ro. Hutchynson How letter and circumcision is taken in this place Which being vnder the Letter Circumcision doth transgresse the law ¶ The letter is héere taken for the outward shew or ceremonie as a little after by the spirit he vnderstandeth the circumcision of the heart Sir I. Cheeke ¶ When the Lawe is called the Letter or that is prouoketh death in vs or that it killeth or is the minister of death or that it is the strength of sinne it is meant as we consider the law of it selfe without Christ. Geneua LEVEN How Leuen is diuersely taken in the Scripture Leuen is sometimes taken in an euill sense for the doctrine of the Pharesies which corrupted the swéetnesse of the word of God with the leuen of their gloses And sometime in a good sense for the kingdome of heauen that is to saye the Gospell and glad tidings of Christ. For as leuen altereth the nature of dowe and maketh it through sowre euen so the Gospel turneth a man into a new lyfe and altereth him a little and little first the heart and then the members Tindale fo 226. Take heede and beware of the leuen of the Pharesies and of the Saduces ¶ By leuen héere is vnderstoode the doctrine and inuention of the Pharesies and of all other men lyke conditioned vnto them Sometime leuen in the Scripture is taken in an euill sense as héere and sometime in a good sense As in the. 13. 33. and in the 12. of Saint Luke verse 1. it is noted by the name of hypocrisie because it is deceitfull false and vngodly and maketh all the louers thereof hypocrits Tindale ¶ Leuen héere is taken for the â—rronious doctrine of the Pharesies Saduces which with their gloses deprauated the Scriptures Some thinke this word 〈…〉 n is taken for wholesome doctrine of the Gospell Math. 13. 33. Sir I. Cheeke Beware of the leuen of the Pharesie◠¶ He wi 〈…〉 eth the in to beware of contagious doctrine and such sâ—bile practises as the aduersarie vsed to suppresse the Gospell Ge 〈…〉 LEVY Of Leuy otherwise called Mathew AND sawe Leuy the sonne of Alpheâ— sit at the râ—ec 〈…〉 e of â—ustome ¶ He that is heere in Marke called Leuy in the Gospell before Chapter 9. and verse 9. is called Mathew in whom we haue an example how they that be called and beléeue ought to bring foorth worthy fruites of repentaunce Sir I. Cheeke ¶ Looke Mathew LEVITES What their office was TAke the summe c. from thirtie yeare olde and aboue ¶ The Leuits were numbred after thrée sortes first at a moneth olde when they were consecrate to the Lord next at 25. yeare old when they were appointed to serue in the tabernacle and at 30. yeare olde to beare the burthen of the tabernacle Geneua â— He sayd vnto the Leuites that taught all Israel and were sanctified vnto the Lorde put the holy Arke in the house which Soloâ—on the sonne of Dauid king of Israel did builde it shall â—e no more a burthen vppon your shoulders ¶ It appeareth héere that the Leuites charge was not onely to minister in the Temple but also to instruct the people in the worde of God And where as he sayth It shall bée no more a burthen vpon your shoulders that is as it was before the temple was builtâ— Therefore your office onely is now to teach the people to praise God Geneua How this place following is to be vnderstood For the Leuites were purer hearted to bée sanctified then the Priestes ¶ Pelicane translateth the wordes thus Leuitae quip 〈…〉 〈…〉 ritu c. For the Leuites were sooner or easier sanctified then the Priestes which he expoundeth more plainely in his Commentaries saieng Intiligitur Sacerdotum numerum imminutum fuisse c. It is to bée vnderstoode that the number of the Priestes was diminished which should haue sufficed for to prepare the Sacrifices and therefore they desired the helpe of the Leuites that all thinges might bée done more diligentlye There was also an other cause of the Leuites helpe for the sanctifieng of the Temple and the preparation of the Sacrifice was so sodeinly commaunded that many of the Priestes had not time to sanctifie themselues according to the lawe which required a certeine space for the same and the Leuites might bée sanctified with lesse adoe and in shorter time And surelye the verye circumstaunce of the place doe proue this to be the true vnderstanding of it for these be the wordes that immediatelye goe before but the Priests were too fewe and were not able to sleye all the burnt offeringes therfore their brethren the Liuites did helpe them vntill they had ended the worke and vntil other Priests were sanctified I. W. fol. 11. LEVIATHAN What Leuiathan signifieth DArest thou drawe out Leuiathan with an Angle c. ¶ Leuiathan as diuerse learned men expounde signifieth the greatest fish that liueth in the Sea which is a Whale T. M. Euen
Euangelist vseth is Anthropos And as Plato techeth it is made oâ— vp looking for yâ— state of mans body is vpright his face is aduanced to heauen he is not bent downeward to the ground after the manner of other beasts which thing the Greeks noted by the name of a man calling him Anthropos an vp looker They haue also another word Aner In the holy scripture written in Gréeke this worde Anthropos signifieth a man compassed with misery for in the tenth of the Acts when Cornelius worshipped Peter he sayd vnto him arise I also am Anthropos a mortall man And againe Paule and Bâ—â—â—abas when at Lustra iâ—â—â—ters Chaplaines wold haue sacrificed vnto them rent their clothes and cried saieng Men why do ye these things we also are Anthropoi men subiect to the same passions and miseries yâ— you be See then the measure yâ— the Euangelist kepeth wheÌ„ he saith yâ— I was sent of God he adorneth him with high authoritie setteth him vp on high aboue the common sorte of men but vsing together this word Anthropos he tempereth the matter with iust measure yâ— no man should think of Iohn more then he wasâ— For our nature and custome is either to aduance man too high or to abase or depresse theÌ„ too low The Iews extolled Iohn Baptist too high for some thought yâ— he was no man but an Angel in a mans bodie Some tooke him for the promised Messias The Euangelist weigheth him in a true paire of ballance neither diminishing any thing that God had giuen him nor adding more then was found in him c. Traheron Of the first man Adam and the second man Christ. The first man was of the earth earthly the second man is the Lord from heauen ¶ S. Paules purpose in this place is not to speake of the substance of our bodies or of yâ— substance of the Lords bodie but of the qualities as the words following declare Hoios Of what qualitie yâ— earthly of yâ— qualitie are the earthly of what qualitie the heauenly is of that qualitie are the heauenly This then is the sense The first man was of yâ— earth earthly that is subiect to sinne and corrupt affections which bring death The second heauenly that is full of heauenly qualities which through the power of Gods spirit draweth them lyfe and immortalitie As we beare the Images of the earthly yâ— is were sinfull and therefore compassed with death so shal we beare the Image of the heauenly that is our spirites shall bée renued to true holynesse our bodyes to immortalitie Wherfore when he saith the second man is the Lord from heauen hée meaneth not that he brought his body from heauen but that he is heauenly as he expoundeth himselfe that he is endued with heauenly qualyties Traheron ¶ Whereas he sayth The second man is the Lord from heauen it is attributed to Christ as concerning his diuinitie not in respect of his humanitie whose flesh hath this glorie by the power of God who dwelleth in it Geneua Of the man that gathered stickes on the Sabboth day They found a man gathering stickes on the Sabboth day ¶ Necessitie droue him not to gather stickes therefore was he worthy his cruell death forasmuch as he despised to heare the word of God wherevnto he was so straightly commanded to giue eare on the Sabboth day T. M. Of the man wounded There was a man saith Christ that trauailed from Hierusalem to Iericho by the way fell among théeues was spoiled wounded c. ¶ In which person mankinde is signified much more cruelly handled by the diuell then the figure expresseth we were spoiled of the gifts yâ— God had endued Adam withal as innocencie immortalitie the Image of God not onely in daunger of temporall but euerlasting death from which wee could neuer deliuer our selues The priest Leuit ministers of the law by whom yâ— law is signified passed by they ne could ne would help the afflicted They loked vpon him they saw that was all for the law sheweth reuealeth our misery reléeueth it not The Samaritane in whom our sauiour Christ the christian righteousnesse coÌ„ming by him is signified powreth Oyle into his wounds bindeth them vp carrieth him to the Inne wherein is noted both our lacke and miserie and also our help from whence it commeth How the birth of man is foure manner of waies Men haue bene brought into the world 4. manner of waies The first manner was of Adam who was shaped of the â—lime of the earth The second was of Eue who was brought out of a rib of Adams The third was of Christ only who was borne of a pure virgin The fourth is the coÌ„mon birth of all other men which are conceiued of the séede of male and female together Hemmyng MANDRAGORAS What Mandragoras is AND found Mandragoras in the field ¶ The Hebrues call it an hearbe or rather a root that beareth yâ— similitude of mans body Other cal it an Apple which being eaten with meat causeth conception S. Austen thinketh that it pleaseth women because it hath a pleasaunt sauour or rather for deinti 〈…〉 because there was not many of them to get T. M. ¶ The Mandrake is a kinde of hearbe whose root hath a certeine likenesse of the figure of a man Geneua MANES How the sect of Maniches rose of this man Of this man came the sect of the Maniches he was a Persian borne in manners rude and barbarous and of a fierce and cruel nature and without all modestie he endeauoured to perswade the people that he represented the forme of Christ. Sometime he sayde that he was Paraclitus that is the true comforter that was promised by Christ. His followers denied Christ to haue taken very flesh They reiected also the old Testament and part of the new Cooper In the time of Aurelianns began first the Maniches and one Manes bornâ— in Persia was the beginner of them This same spread his venim abrode largely First by yâ— Arabians afterward in Affrica which went to spéedely on yâ— it could not be swaged the space of two hundred yeares afterward The chiefe of their doctrine was yâ— ther wer two Gods the one good the other euill both like euerlasting This doctrine seemed vnto mans reason allowable For séeing God is good by nature that in the meane season the euill hath such power it is necessary ther be also a peculiar God which is authour doer of euils equal to the other God with power euerlastingnes Beside these had they other opinions the they taught namely yâ— Christ was no true God neither receiued they the bookes of the Apostles but fained their seueral doctrines yâ— which they called Christs gospel also They bosted also of seueral illuminatioÌ„s of heauen said they gaue the holy Ghost They ordeined sundrye ceremonies They vsed also choise of meates They forbad wedlocke saieng that thereby is obteyned the holy
wine is to vs which thing appeareth more plaine by the words of Saint Austen following which be these Manducauit Moses Manna c. Moses did also eate Manna Aaron Phinehes did eate of it which pleased God are dead wherfore because they vnderstood yâ— visible meat spiritualy They wer spiritualy an huÌ„gred they tasted it spiritualy yâ— they might be spiritualy replenished They did all eate the same spirituall meate and all dranke the same spiritually which we doe and they all did drinke the same spirituall drinke They dranke one thing and we another but that was in the outward appearaunce which neuerthelesse did signifie the same thing spiritually How dranke they the same drinke They saith the Apostle dranke of the spirituall stone following them and that stone was Christ. And thereto Saint Bede addeth these words Videte autem fide manente signa variata Behold that the signes are altered and yet the faith abideth one Of these places it may plainely be perceiued that it is no Article necessary to be beleeued vnder paine of damnation that the Sacrament should be the naturalll body of Christ seeing the olde fathers neuer beleeued it And as they were saued without beleeuing that Manna was altered into Christes body euen so shall we be saued without beleeuing that the substaunce of bread is turned into his naturally body for the same faith shall saue vs that saued them And we are bound to beléeue no more vnder paine of damnation then they wer bound to beleeue I. Frith MARANATHA What this word Maranatha signifieth LEt him be had in execration Maranatha ¶ By these words is betokened the seuerest kinde of cursse and excommunication that was among the Iewes and the words are as much to say as our Lord commeth So that his meaning maye be this Let him be accursed euen to the comming of the Lord that is to say to his deaths daye euen for euer S. Hierome doth expound this word Maranatha the Lord commeth as if he should say If a man doe not beleeue our Lord Iesus Christ let him be accursed and let him be sure that the the Lord against whoÌ„ no hatred can preuaile doth come Some againe doe expound it thus Let him be as a rotten member cut off and perish vtterly Sir I. Cheeke ¶ Maranatha a word wherewith the accursed or vyle person in the extreame degrée is signified The Bible note MARCION Of the damnable heresies of this man MArcion of Pontus encreased the doctrine of Cerdon He liued in the time of Iustinus Martir which wrote a booke against him He met Policarpus and asked of him Knowest thou vs Policarpus I knowe thée for the first begotten of Satan Euseb. li. 4. cap. 11. 14. He said the soule onely should bée saued and not the body He thought that Cain with the Sodomites Aegyptians c. were saued when Christ went downe to Hell Irenaeus li. 1. ca. 29. Epiph. haeres 42. writeth of him that he was a Bishops sonne who when he had deâ—â—oured a Uirgin was by his own father excommunicated the church afterward he fled to Rome Being there because they admitted him not into the Church he began to preach detestable doctrine That there were three beginnings good iust and euill That the new Testament was contrarye to the olde He denied the resurrection of the body A comparison betweene the Marcions doctrine and the Popes The Marcions receiued no man to be a Christen man except he would refuse mariage The Pope receiueth no Priests except they fo rs weare mariage So that there is no diuersitie betwéene these heretikes and the Pope but that these Heretikes doth except a greater number then the Pope doth and speaketh more generally but the thing is all one For the Marcionites indgeth mariage vncleane for their sort and so doth the Pope for his sort Farther more Marcion saith that among christen men may be no temporall mariage but all conjunction must be turned into a spirituall mariage And the selfe same thing saith the Pope of his Priests wherfore seeing yâ— they do graunt how that S. Paule and also holy Fathers hath condemned this heresie of the Marcionites it must néedes followe that the opinion of the Pope is likewise damned But héere will some obiect and say as Eckius hath written that the Pope doth not condemne mariage but he causeth men alonely to keep his vowe Aunswere First the Pope compelleth them and if they will be Priests to vowe fo rs weare mariage For if ther wer no statute made afore of the Pope yâ— all Priests shuld fo rs weare mariage theÌ„ shuld ther no vowes he made of priests against mariage but the thing shuld be frée So yâ— the vowe commeth out of the Popes decrée prohibition not the decrée out of the vowe Ergo the prohibition goeth before the vowe wherefore this euation can haue no place Example The Emperour maketh a statute that no man shall be admitted into his seruice except he first sweare to be an enimie vnto the Kings grace of England Is not now the Emperour first an enimie vnto the Kings person and then also a forbidder of loue and fauour towards the Kings grace of England I thinke his grace will take his acte none otherwise For though he doe not nor cannot make all men the Kings enimies yet he maketh all that appertaine vnto him to be the kings enimies So likewise the Pope though he doe not forbidde all men mariage yet he forbiddeth as many as will be Priests yea and he will admit no man to be Priest except he first forswears mariage So that the vowe is first made or the Priesthood bée giuen D. Barnes A notable example of Marcions chast life Marcion and Montanus two ranke Heretikes anone after the Apostles daies sprong vp and fained such a chaste holinesse of life that they forbad and damned mariage But Epiphanius writeth that Marcion when he was receiued as a guest in the house of a certaine Deacon in Cipres he caried away his Hosts wife deceiued with his holy pretence of his new chast religion And when Doctor Marcion had taken his pleasure of hir and cast hir vp the miserable woman constrained to returne to hir husband lamenting hir fault asked him forgiuenesse This carefull woman saith Epiphanius was afterward a good warning for many other women monishing them to beware of Bishop Marcion his doctrine This Marcion and Montanus were the onely beginners of the lawe of wiuelesse and husbandlesse chastitie and the first authours and patrons of the Monkes religion Melancthon MARCVS The dâ—testable heresies of this man MArcus of whom Marcosij Colorbasus of whom Colorbasij and Heracleon after whom the Heretikes are called Heraâ—leonites sacrificed with witchcraft to amaze their auditory they pronounced Hebrue words they said vnto the women open your mouthes and prophecie through the power which commeth from vs. Many women came to the Church and vnder colour of prophecie confessed
congregation of such pure doctrine and perfect liuing that he made all that professed Christ to followe his example To be short philo the eloquentest writer of yâ— Iews perceiuing the first congregation of Alexandria yet to perseuer in the Iewish religion wrote a booke of their conuersation as it were in the praise of his Nation and as Luke sheweth how all thinges were common amonge the beléeuers at Hierusalem So did he put in writing al that euer he sée done at Alexandria during the time that Marke there taught preached He died in the eight yeare of Neros reigne was buried at Alexandria In whose place succéeded Aniamis Erasmus Of the martirdome of this Euangelist This Marke was the first Bishop of Alexandria and preached the Gospell in Aegypt and there drawne with ropes vnto the fire was burned and afterward buried in a place called there Bucolus vnder the raigne of Traianus the Emperour Booke of Mar. fol. 52. What the Marke in the right hand signifieth And made all c. to receiue a marke in their right hand and in their forehead c. ¶ Wherby he meaning the Pope renounseth Christ for as faith the word the Sacraments are yâ— christians markes so this Antechrist will accept none but such as will approue his doctrine so that it is not inough to confesse Christ beléeue the Scriptures but a man must subscribe to yâ— popes doctrine Moreouer their chrismatories greasings vowes othes shauings are signes of this marke Insomuch yâ— no nation was excepted yâ— had not many of these marked beasts Ge. Markes to know the false Apostles by There are two markes to know the false Apostles by The one is when they leaue Christ serue their bellies the other when they regard not the holy Scriptures preach lyes and their owne fantasies as S. Paule saith they serue not Christ but their owne bellies and with swéete and flattering words deceiue the hearts of the innocents Rom. 6. 18. MARS STRETE What Mars strete is PAule stoode in the middest of Mars strete ¶ This was a place so called as you woulde saye Mars hill where the Iudges sat which were called Areopagitae vpon weightie affaires which in olde time arrained Socrates and afterward condempned him of impietie Theo. Beza MARTIR What maketh a Martir IT is not the death but the cause of the death that maketh a Martir Saint Austen saith Tres erant in cruce c. There were three hanged on the crosse The iust was the Sauiour the second to be saued the third to be dampned The paine of all thrée was one but the cause was diuerse Iewel fol. 30. It is no hard matter by words to testifie the truth But those testimonies are most weightie which are sealed with bloud and with death Howbeit this is to be knowne as Augustine putteth vs in minde that the paines and punishmentes or death make not martirs but the cause For otherwise manye suffer many gréeuous things which yet are not martirs for the same Augustine to Bonifacius of the correction of the Donatists and in many other places testifieth that there were in his time Circumcelliones a furious kinde of men which if they coulde finde none that would kill them oftentimes threw themselues downe headlong and killed themselues These men saith hée are not to be counted for martirs Wherefore there séeme to be thrée things required to cause a man to be a martir First that the doctrine which he defendeth be true and agréeable with the holy Scriptures The second is that there be ioyned integritie and innocencie of lyfe that he not onely by his death but also by his lyfe and manners doe edifie the Church The third is that they séeke not to dye for boasting sake or desire of name or fame c. Pet. Mar. vpon the Rom. fo 233. How Martirs ought not to be worshipped Cyrillus in his sixt booke Contra Iulianum sayth We neyther say that the holy Martirs are Gods neither are we wont to worship them but rather we doe honour them with laudes and praises because they did stoutly fight for the truth yâ— they might keepe the sinceritie of faith MASSE How the Masse as they call it was vsed at the first FIrst they sayd Confiteor and acknowledged themselues to be sinners And then the Priest prayed in generall for all estates and degrees and for increase of grace and in especially if neede required Unto which prayers the people harkened and sayd Amen And then the Gospell and glad tidings of sorgiuenesse of sinnes was preached to stirre our faith and then the Sacrament was ministred for the confirmation of yâ— faith of the Gospell and of the testament made betweene God and vs of â—orgiuenesse of sinnes in Christs bloud for our repentance and faith As ye sée how after all bargaines there is a signe thereof made eyther clapping of hands or bowing a pennie or a grote or a peece of golde or giuing some earnest And as I shewed you after a truse made they slewe beasts for a confirmation And then men departed euerye man to his businesse full certified that their sinnes were forgiuen and armed with the remembraunce of Christs passion death for yâ— mortifieng of the flesh all the day after And in all these was neither the Sacrament neither other ceremonies of the Masse Image seruice to God holy déeds to make satisfaction for our sinnes or to purchase such worldly things as the Gospell teacheth vs to despise And now compare this vse of the Masse to ours sée whether yâ— Masse be not become yâ— most damnable Idolatry Image seruice that euer was in the world Tindale fol. 427. How the Popish Masse is falsified vpon S. Iames. The Papists doe bragge that S. Iames did vse their manner of Masse at Hierusalem S. Marke at Alexandria and S. Peter at Antioch But they haue no historie touching this matter worthy Though they vsed yâ— Lords supper as Christ our Maister did and as Paule also at Corinth yet they did not vse it as the péeuish Papists doe now the Masse That Ignatius Policarpus Ireneus make mention of is not like the popish Masse They confesse yâ— Basilius Magnus Hierome Ambrose vsed an other order in the administration of the Lords supper then is now vsed and that diuerse haue vsed diuerse fashions therin by their owne words Therefore it is manifest that this kinde of Massing is not the ordinance of Christ but inueÌ„ted by mans wit and pollicie without the word of God Thus saith the prechers of the Gospell at Basil. Bibliander S. Gregory saith that the Apostles had no peculiar manner in celebrating the Masse but that they only sayd yâ— Lords praier whose words be these The manner of the Apostles was yâ— onely at the saieng of the Lords praier they consecrated the sacrament D. Barnes fol. 356. By whom the Popish Masse was patched Who so list to know the often alterations and chaunges of
out of the way so that they cannot but perish for their vnkindnesse that they loued not the truth to liue thereafter and to honour God in their members How miracles are done in these daies The Church of Christ is a little flocke which the diuel the king of darknesse and Antichrist the people do persecute and bend all their force against it And yet Gods so miraculously defendeth the same that all they without Gods permission cannot touch the least number thereof This presence of God in his Church is miraculous inough so that we néede not to seeke any other miracles Hemmyng MIRRHE ALOES AND CASSIA A briefe declaration of these three wordes MIrrhe is a little shrubby trée growing in the hot countrey called Arabia foelix the fruitfull Araby or the wealthy plentifull Araby so called in respect of the other that is but barren This Mirrhe trée is lowe and full of prickes as our thornes and briers be The â—auour and smell of the woode is singularly pleasant so likewise is the iuyce or the Gumme thereof called Guttaa distillando like as of the Greekes iâ— is called Stacte In steede of this worde Gutta or State some Interpreters doe translate Aloes Aloes is a shrubâ—e growinge in Arabia also whereof there bée two kindes the one cleane contrary to the other for the one hath a very stinking sauour and is of a meruailous bitter tast And of that kinde of Aloes speaketh Iuuinal or rather the prouerbiall sentence vsed by Iuuinal Plus Aloes quam melles habet It is a thing that hath more bitternesse then swéetnesse in it As if a man would say to beare office séemeth to be a pleasant thing but if the displeasure and daunger therof be well considered Plus Aloes quam mellis habet There is another kinde of Alos of most pleasant and swéet sauour of which mention is made in yâ— 7. chapter of yâ— Prouerbs Salomon counterfaiting the pleasant speach of an harlot alluring young men vnto her sensuall purpose saith in her person on this wise I haue made me a gorgeous chamber Et cubile meum odoratum reddidi mirrha Aloe Cynamome And I haue made my bed excéeding swéet not with damask water but with Mirrhe Aloes and Cynamome Of Mirrhe Aloes Nichodemus that came to Christ in the night seson made a fine and costly mixture therwith to anoint the dead bodie of Christ lieng in the sepulchre Cassia is of like oderiferous a pleasaunt sauour yâ— Mirrhe and Aloes be which thrée being ioyned togethers must néeds make a swéete smell as it is spoken of the Prophet by Salomon Mirrham Guttam siue stactem siue Aloen Cassiam redolent omnia vestementa tua All thy garments doe smell of mirrhe aloes and Cassia that is to say thy garmentes are excéeding pleasant and swéete Ri. Turn MYSTERIE What a Mysterie isâ— A Mysterie is a thing secret or hid in words or ceremonies or a ceremonie wherein some secret thing is understoode Eliote Christ is crucified euery bay in a mysterie that is to saye euerie day his death is represented by his Sacraments of remembraunce The bread is Christs body in a mysterie that is to say it representeth his bodie that was broken for us kéepeth it in our remembrance The Communion is Christs pason in a mysterie that is to say it representeth his person and kéepeth it in our memorie I. Fâ—rith MOLOCH What manner of Idoll this Moloch was THat giueth of his séede to Moloch c. ¶ Under the name of Moloch is forbidden all manner of Idolatry specially the exercising children therto for that is abhominable before the Lord. Moloch was an Idoll of the children of Ammon whose Image was hollow hauing in it seauen closets one was to offer therein Fine floure an other for Turtle doues the third for a shéepe the fourth for a Ram the â—ift for a Calfe the sixt for an Oxe And for him that would offer his sonne was opened the seuenth closet And yâ— face of yâ— Idoll was like the face of a Calfe his hands made plaine redy to receiue of theÌ„ that stood by T. M. ¶ Moloch was a certeine Idoll of copper proportioned like vnot a man which Image was made holow within And when the people would offer their children in sacrifice to this Idoll a fire should be made within the holow place of the Image vntill it were red hot and when the childe should be put into the Idols hands the Priests wold make such a noise with drumslades Timbrells and Tabrets that the parents shoulde not heare the voice of the childe but beléeue tha the Gods receiued yâ— soule of yâ— childe that it died quietly without paine Lyra. MONEY How Christ had Money SHall we go and buy 200. pennyworth of bread c. ¶ Wée learne héere that Christ had money else the Apostles wold not haue sayd Let vs goe and buy 200 pennyworth of bread Then it is lawfull for Preachers to haue money with them wherewith to buy meate and drinke and clothing with other necessaries Sir I. Cheeke MONTHES The. 42. Monthes in the Apocalips expounded ANd power was giuen him to do 42. months ¶ As ther is no doubt but by the â—east with 7. heads bearing the whoore of Babilon dronken with the bloud of Saints is signified yâ— citye of Rome So in my iudgement yâ— power of making 42. monthes in yâ— 13. of the Apocalips is to be expounded taking euery month for a sabboth of years yâ— is reckoning for 7. years a month so yâ— fortie two such sabboths of yeares being gathered together make vp yâ— yeares iust betwéene the yeares of Christs death to the last yeare of the persecution of Maxentius when Constanâ—inus fighting vnder yâ— banners of Christ ouercame him made an end of al persecutioÌ„ within yâ— Monarchy of Rome The number of which yeares by plaine computation come to â— 294. to the which â—294 yeers if we adoe the other 6. yeers vnder the persecutioÌ„ of Licinius in Asia then it filleth vp full the number of 300. yeares And so long continued the persecutioÌ„ of Christs people vnder the heathen tyrants and Emperours of the Monarchie of Rome according to the number of 42. monâ—thes which the beast had power to make specified in the. 13. of the Apocalips In the booke of Mar. â—ol 139. MONETARIVS Of this man sprang vp the sect of the Anabaptists ¶ Looke Anabaptists MONTANVS The first that wrote lawes of â—asting MOntanus whereof the Montanists are called taught in Phrigia héereof it is that the heresie is called Phrigian Epiphan saith it began about the. 19. yeare of Antonius Pius which succéeded Adrian This Montanus was taken in Phrigia for the holy Ghost Priscilla and Maximilla for Prophitesses He forbad marriage commaunded abstinenâ—e from certeine meates as vnlawfull In the end Montanus and Maximilla haÌ„ged themselues Eus. 1. 5. cap. 13â— 14. 15. 16. 17. The Montanists otherwise called Cataphrigians pricked a boy with bodkins drew the
defused in all things to the which he hath bene accustomed to be made lesse to walke the narrow way whereby he shal finde such an heape of temptations and so continuall that it shall bée impossible to endure or to stande but by prayer and stronge faith Tindale ¶ Looke Straite gate NATVRE What Nature is NAture saith Plato is that thing that God will His meaning is that nature is subiect and obedient ot God and that there is neither chaunge nor necessitie in the course of nature but al things are ordred by Gods omnipotencie natural causes are onely the instruments of Gods will It was Gods will that Christ should take the natural substance of mans body that in al things he shuld be like vnto his brethren that his body should be a creature And as S. Austen saith should be in one place This is Gods knowne and expresse will Therfore by Platos iudgement this is nature Nature is sundrie waies defined Some doe take it to be a certeine strength voide of reson stirring vp necessarie motions in our bodies Againe some doe iudge it to be a strength which hath reson order as procéeding some certein way declaring what the cause of euery thing worketh what followeth the quicknes actiuitie Wherof no art nor hand neither workmaÌ„ is able to attaine vnto by immitation or following it Epicure doth call all thinges by the name of nature Augustine defineth it after this manner Nature saith he is a certein strength power put into things created by God which giueth to each that which belongeth vnto it Surely the very word séemeth to signifie that nature is called to be the same which is proper vnto euery thing that as grafted bred in it at the verye beginning so yâ— whatsoeuer any thing is of the birth as it were yâ— is the nature therof Lactantius saith yâ— nature is termed of the latin word Nascendo which is of birth My opinion saith Lactantius is not yâ— nature is the thing it selfe but the proper peculiar strength of the thing naturally giuen vnto it straight way froÌ„ the beginning therof whereby it receiueth yâ— qualitie which it hath not only of being but also of doing bearing begetting c. What the nature of Gods word is The nature of Gods word is yâ— whosoeuer readeth it or heareth it reasoned disputed before him it will begin immediatly to make him euery day better better till he be growne to a perfect man in the knowledge of Christ loue of the lawe of God or else make him worse worse till he be hardned yâ— he openly resist the spirit of God and then blaspheme after the example of Pharao Coran Abirâ—on Balam Iudas Symon Magus such other Tindale What the nature of God is Of the nature of God Augustine writeth on this wise All natures either is God who hath no beginning or is not God because he is the beginner therof As for yâ— which hath God for yâ— beginner of it by whoÌ„ it is some is not made some is made That which is not made yet for all that is of him either is begotten of him either procéedeth froÌ„ him That which is born is the onely sonne That which procéedeth is the holy spirit and this trinitie is of one and selfe same nature For these three be one each of them is God altogether one God immutable euerlasting without any beginning or end of time But nature which is made is called a creature God is called a creator I meane the Trinitie Musculus How the nature of any creature in it selfe is not euill howsoeuer it be vsed When Hierico was destroied all things accursed not lawfull for the Israelites to touch any thing therof yet was the gold the siluer their brasse yron vessels carried into the tresure house of the Lord and consecrated vnto him Gedeon was commaunded to take sacrifice that Oxe of his Fathers to God which his Father had sed brought vp to be sacrificed vnto Baal yea to burne that Oxe with yâ— selfe same wood that was consecreated and dedicated vnto the Idoll Bucer saith yâ— for any thing to be a note of Antichrist is not in the nature of any creature in it selfe for to yâ— end nothing was made of God but it hangeth altogether of consenting to Antichrists religion and the professing therof the which consent and professing beeing chaunged into the consent and professing Christianitie there can sticke in the things themselues no note or marke of Antichristes religion The vse of Bells was a marke of Antichristianitie in our Churches when the people by them were called to Masses and when they were ronge against tempests Now they are a token of Christianitie when the people by theÌ„ are gathered together to the Gospel of Christ and other holy actions c. Of three natures of men There are thrée natures of men One altogether beastly which in no wise receiue the law writteÌ„ in their harts but rise against Princes and rulers whensoeuer they are able to make their partie good These are signified by them that worshipped the golden Calâ—e for Moses brake the table of the lawe ere hée came at them The second are not so beastly but receiue yâ— law and vnto them the lawe commeth but they looke not Moses in the face for his countenaunce is too bright for them that is they vnderstand not that the lawe is spirituall and requireth the heart they looke on the pleasure profit and promotion that followeth the kéeping of the law and in respect of the reward kéepe the lawe outwardly with workes but not in the heart For if they might obteine like honour glory promotion dignitie and also auoide all inconueniences if they breake the lawe so would they also break the law and follow their lusts The third are spirituall and looke Moses in the open face and are as Paule saith a lawe vnto themselues and haue the lawe written in their hearts by the spirit of God These néed neither of king nor officer to driue them neither that any profer them any reward for to kéepe the lawe for they doe it naturally The first work for feare of the swoord The second for reward The third worke for loue Tindale Of two natures in Christ. ¶ Looke Christ. NAVEL What the Nauell doth signifie IN the day of thy birth when thou wast borne the string of thy Nauell was not cut off c. ¶ The Nauell signifieth the desires and delectations of man which are healed by the worde and feare of God as it is sayd Prouerbs 3. 8. But feary yâ— Lord and depart from euill so shall thy Nauell be whole The learned expound this whole sentence of the tribulation that Israel suffered in Aegypt and after among the Chaldes After the death of Ioseph when Pharao knew them not Exo. 1. wer they most abiect and vile and no man
foundation of his Church vpon Peter truly he would haue said Thou art Peter vpon thée wil I build my Church Christ is onely that proued corner stone which as Daniel saith shall breake all the kingdomes of the world and it selfe shall endure for euer a stable and strong foundation of the kingdome and congregation of Christ which thing is also confirmed by the Prophet Esay And Saint Paule teaching the same doctrine saith that we must be raised vp in this holy building of the Church not vpon Peter but vpon the most strong foundation of the Prophets and of the Apostles And where as many might chaunce to stomble at the stone thinking that Christ during the time of his béeing in earth was the foundation of the Church but when he was once lifted vp into heauen he then lefte Peter in his stead Paule the Apostle teacheth the contrary in especiall words when he saith There can none other foundation be layed then that which is laied already which is Iesus Christ. And whereas some doe say that Peter or some other Bishop of Rome is the foundation of the Church of Christendome is as false as God is true for Saint Paule writing to the Galathians saith not that Peter was the foundation of the Church of Christ but calleth him a piller as he called also Iames and Iohn making him equall but not superiour Bar. Ochine In the 16. chapter of Saint Mathew the question beeing put in generall of Christ to all his Apostles what they thought or iudged of him Peter aunswering for them all as he was alwayes ready to aunswere said Thou art Christ the sonne of the lyuing God to whom Iesus aunswered againe Blessed be thou Symon the sonne of Ionas for flesh and bloud hath not reuealed this vnto thée but my father which is in heauen I say vnto thée Thou art Peter and vpon this Rocke will I build my Church and the gates of Hell shall not preuayle against it That is to say vpon this Rocke of thy confession of me to bée the sonne of God I will build my Church For this faith containeth the whole summarie of our faith and saluation As it is written Rom. 10. The word of faith that wée doe preach is at hand in thy mouth and in thy heart For if thou confesse with my mouth our Lord Iesus Christ and with thine heart doe beléeue that God hath raised him from death to life thou shalt be saued c. And this confession being first vttered by the mouth of Peter vpon the same confession of his and not vppon the person of Peter but vpon the faith Christ hath builded his Church And what is the faith This thou art the son of the liuing God That is to saye vpon this Rocke That is Uppon this confession of Peter c. And with this saieng of Chrisostome all auncient Expositours doe agree For if we should expound that place that the Church is builded vpon the person of Peter wée shoulde put another foundation of the Church then Christ which is directlye against Saint Paule saieng No man may put any other foundation but that which is put already which is Christ Iesus Tonstall in the bo of Mar. fol. 1208. How Peter was not the Rocke but Christ. Thou art Peter and vpon this Rocke which thou confessest vpon this Rocke which thou acknowledgest saieng Thou art Christ the sonne of the liuing God I will build my Church I will build thée vppon me and not me vpon thée For men willing to build vpon men said I am of Paule I am of Apollo I holde of Cephas side which is Peter others that would not build vpon Peter but vpon the Rocke sayd I holde of Christ. And the Apostle Paule when he did knowe that he was chosen and preferred and Christ despised by some men sayd Is Christ deuided Was Paule crucified for you Or were ye baptised in the name of Paule And as not in Paules name no more were ye baptised in the name of Peter but in the name of Christ that Peter might be builded vppon the Rocke and not the Rocke vpon Peter Againe Saint Austen saith Christ is the Rocke and that Petra the Rock is the principall name and that Petrus Peter is deriued of Petra the Rocke And not Petra the Rocke vpon Petrus Peter Of Peters denieng of Christ. But he denied before them all ¶ Peter had before confessed that Christ was the onely begotten sonne of the liuing God and now he vtterly denieth him Yet for all that as soone as he repented and did call for mercie he was forgiuen That opinion then is false which affirmeth that if a man fall after hée hath knowen the trueth hee shall neuer be forgiuen Sir I. Cheeke ¶ An example of our infirmitie that wée maye learne to depende vppon GOD and not putte our trust in our selues How Peter speaketh for all As Christ did not onely aske Peter but all the rest of the Apostles with him when he said but who say you that I am So also Peter made aunswere in the name of all the Apostles or els they all being demaunded shoulde euerye one haue aunswered for themselues But there was much communication among them at sundrye times before and they all confessed with one accorde that hee was the Sonne of GOD although Iudas with a lyuelye faith beléeued not so And Christ at an other time asked all his Apostles Will you also departe Peter onelye in the name of the rest made aunswere Thou hast the wordes of eternall lyfe which thing is euident of the words that followe to whom shall we goe We knowe and beléeued long agoe that thou art Christ the son of the liuing God Of a like sort he answered in the name of them all when he spake these wordesâ— Thou art Christ the sonne of God And because Peter in the mouth of them all confessed Christ to be the sonne of God ye must graunt that when Christ sayd Thou art Peter vpon this Rocke will I build my Church that he spake not only to Peter but to them all although it were in the name of Peter As though he had sayd Peter onely is not the liuing Rocke but all such as following his example verely beléeue confesse Christ to be the sonne of God be liuely Rockes which be builded vpon the vnchaâ—ngeable and precious corner stone Christ the onely foundation of his Church Bar. Ochme How Peters faith is praied for that it should not faile Symon behold Satan hath desired to fifte thée as it were Wheate to trye whether he by his olde crafte that he once practised vpon Eue could ouercome thée but I haue made a petition or praier for thée that thy faith shall neuer faile not the faith that thou beléeuest that I am the Sonne of God for so euery mans faith endeth when this life endeth Forasmuch as faith properly is only of those things which we see not nor féele not but
keyes of heauen what thing that thou binde on earth the same shall bée bound in heuen what thing soeuer thou shalt loose vpon earth shall be loosed in heauen also And to him after his resurrection doth Christ say Feede my shéepe And albeit he gaue equall power vnto all his Apostles after his resurrection and saith Lyke as my father sent me doe I also sende you take you the Holy Ghost If you shall retaine to any man his sinnes they shall be retained if you shall remitte to any man his sinnes to him they shall bée remitted Neuerthelesse because hée woulde declare vnitie he ordeined by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was endued with equall partaking both of honour and authoritie or power but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cipriane in a treatise called De simplicitate prelatorum where you may sée that Christ made all the Apostles of equall honour and like authoritie notwithstanding because he would testifie the vnitie of his Church or congregation he spake it as it were alonely to Peter when he sayd feede my shéepe and I shall giue thée Peter the keyes of heauen but in so saieng though the words séeme spoken to Peter onlye yet they were spoken to him in that he susteined the generall person of all the Church béeing as it were a common speaker for the same So that in speaking to him Christ spake vnto al other the Apostles vnto whom he gaue all the same authoritie that he gaue to Peter as you may sée both in the words of Cipriane and also the same is cléerely shewed of Saint Augustine in diuerse places but no where more plainly then in a treatise called De agone Christiano Lambart in the booke of Mar. fol. 1278. These words of Christ Louest thou me Féed my shéepe WheÌ„ they are spokeÌ„ to Peter they are spokeÌ„ to al priests ministers He addeth further and sayth Therefore wretched men while in Peter they vnderstood not Christ that is the Rocke while they will not beléeue that the keies of the kingdome of heauen are giuen not to Peter alone but vnto the church they haue quite lost the keies out of their hands Peter when he receiued the keies signified the holy Church August in Iohn Tract 50. So sayth Saint Basil Christ sayd to Peter Louest thou me Féede my shéepe in lyke sort vnto all Pastors and Doctors he gaue the same power a token whereof is this that al others bind loose equally as wel as hée Basil. in vita selâ— taria cha 23. Saint Ambrose sayth Our Lord sayd to Peter Féede my shéepe which shéepe and flocke not onely blessed Peter then receiued but he receiued the same together with vs and all wâ—e haue receiued together with him Christ saith S. Cipriane gaue vnto his Apostles like equal power Cipriane de sim. pâ—ela Saint Bede sayth The power of binding and loosing notwithstanding it séeme to be giuen onely to Peter yet without all doubt we must vnderstand that it was giuen also to the rest of the Apostles Bede in Homil. in Euangel Quem me dicunt If we speake that Peter spake we are made Peter and vnto vs it shall be sayd thou art Peter for he is the Rocke that is the Disciple of Christ. Againe he that is bound with the bandes of his owne sinne bindeth and looseth in vaine How Peter was neuer at Rome The mainteiners of the Popish kingdome do holde an opinion that Peter came to Rome the second yeare of Claudius the Emperour and dwelt there 25. yeares by whose preaching Rome was brought to the faith of Christ as both Eusebius and Saint Hierome hath written say they To this it is aunswered thus Plaine it is that Christ suffered vppon the Crosse the. 18. yeare of Tiberius the Emperour who reigned 23. yeares After him succéeded Gaius reigned foure yeares then followed after Claudius Nowe then if Peter came to Rome the second yeare of Claudius it must néedes be graunted that Peter came to Rome within a. 11. yeares after Christes death Againe on the other side it is plaine by the wordes of holy Scripture that Paule was not onely not conuerted to the fayth when Christ suffered vpon the Crosse but it appeareth also that hée was not conuerted when Steuen was stoned for the Scripture is plaine that he kept their Garmentes which stoned Steuen to death This being so Paule himselfe writeth to the Galathians that he came to Hierusalem 17. yeares after he was conuerted and that then he founde Peter there which was at the least 18. yers after the death of Christ. TheÌ„ if Peter wer yet at Hierusalem 18. yeares after Christ howe can it bée that he came to Rome the second yeare of Claudius which as they say was the. 11. yeare after Christs death Furthermore Peter was at Hierusalem not onely 18. yeares after the death of Christ but the same time also was he sent to preach the Gospell not to the Romanes but to the Iewes And it is to be beléeued that he preched the Gospell among the Iewes For when Paule wrote to the Romanes and saluted a greate manye there by name it is thought he would haue saluted Peter also if hée had then bene the chiefe Bishop there Wherefore it is a verie false lye that the Papists historiograpers doe write that Peter was first Pope of Rome and died there Bar. Ochâ—â—e Saint Hierome vpon the Epistle to the Romanes sayth that he hath read in certeine olde bookes that at the sending of this Epistle Narcissus whome with his family Paule saluteth was then the Senior of the congregation at Rome Ergo not Peter Iohn Bale in the pageant of popes fol. 9. Of the shadow of Peter That at the least way the shaowe of Peter when he came by might shadowe some of them ¶ God at the first publishing of his Gospell wrought wonders by these thinges that seemed trifles to the world which things as they were done for a time so now the lyke must not be looked for The Bible note How Peter is but a figure of the Church To thée will I giue the keyes of heauen ¶ To this Saint Austen saith that if Peter there had not bene the figure of the Church the Lorde had not sayde vnto him To thée will I giue the keies of the kingdome of Heauen The which if Peter receiued them not the Church hath them not if the Church hath them then Peter hath them not Philpot in the booke of Mar. PHARAO Whereof the word Pharao is deriued AMbrose writeth that the name of Pharao was not a proper name but rather a surname of al yâ— kings of Aegipt for at yâ— time they wer al called Pharaos as afterward they wer called Ptolomei when the Macedonians were the chiefe Lordes ouer all
praiers fastings and almes déedes that such works do iustifie men before God and not that God forgiueth sinne of his méere mercie if a man beléeue repent and promise to doe his vttermost to sinne no more Tindale fo 202. After what manner Paule commendeth the sect of the pharesies After the most straightest sect of our religion I liued a Pharesie ¶ He taketh the sect of the Pharesies to be perfect because their doctrine was better then the other sectes The Saduces denied the resurrection of the dead The Esses glorifieng in straightnesse of lyfe little regarded true doctrine The Bible note Paule speaketh of this sect according to the peoples estimation who preferred it as most holy aboue all other for their doctrine was least corrupt Geneua How the pharesies added to the Scripture And hate your enimies ¶ This had the Scribes and Pharesies added to themselues because of that which is written Exo. 34. 11. Deut. 7. 1. Iosu. 23. 7. 12. of hauing familiaritie with those nations What pharisaicall righteousnesse is Pharisaicall righteousnesse consisteth in outward workes voide of the feare of God and of faith in God which as it looketh for heauen at Gods hand as a reward for his works so it hunteth for praise at mens hands for the visour of counterfaitâ— holinesse Hemmyng PHASHVR Of the crueltie of this Priest to Ieremy the Prophet THis Phashur was the high Bishop of the Temple the ringleader of false Prophets and the chief heretiktaker that is ouerthrower of true godlynesse The dignitie of Priesthoode giuen vnto him he abused For hée taught not and reproued by the worde but feared the godlye with crueltie hée is not the greater man that striketh but hée is the stronger that is striken He not onelye stroke but also prisoned him that withstoode him not but patientlye looked for the helpe of GOD. It is no newe thing yée maye sée for Bishoppes doe persecute the Prophettes of the LORDE for the preaching of the truth and constancie T. M. ¶ Thus we sée that the thing which neither the king nor the Princes nor the people durst enterprise against the Prophet of God this Priest a chiefe instrument of Satan first attempted Read Chapter 18. 18. Geneua PHEBE What ministration this godly woman vsed in the Church of Cenchrea I Commend vnto you Phebe our sister ¶ Men thinke that this holy womaÌ„ carried this Epistle of Paul to Rome She had ben a minister in the Church of Cenchrea not indéed in teching publikely but in looking to the poore which were susteined at the charges of the Church And what manner of widowes either as touching age or as touching manners were required to that charge it is at large set foorth in the Epistle to Timothy By what manner of meanes she was an helpe vnto Paule we know not but it is inough for vs our of this testimonie of Paule to vnderstand that she had oftentimes bene beneficiall both to many others as also to Paule himselfe She is héere thrée waies commended for that she was a sister for that she was a minister for that she had giuen hospitalitie to many others and to Paule also wherevnto also may be added that she was holye for Pauleâ— straight way addeth as it becommeth Saints Héereby it is manifest the Christians that are straungers ought not onely therefore to be receiued for that they are bretheren but also for that they perteine to God as Saints wholy dedicated vnto him Cenchrea is a towne nigh vnto Corinth and a port or hauen longing to that towne Pet. Mar. vpon the Rom. fo 453. PHIGELLVS Of hiâ— heresie PHigellus and Hermogenes forsooke Paule and made shipwracke of their faith 2. Tim. 1. 15. Abdias Babilonius sayth that Philetus and Hermogenes sayde that Iesus was not the sonne of God PHILACTERIES What a Philacterie is THey make broade their Philacteries c. ¶ They weare scrowles of parchment wherin the commandements were written And to this day the Iewes vse the same and close them in a péece of Leather and so binde them to their browes and left arme to the intent they might haue continuall remembraunce of the lawe Geneua ¶ A Philacterie was a certeine paper or parchment where the ten commaundements were written And this daye the Pharesies and Scribes put rounde about their heads lyke a crowne thereby to perswade the simple and ignoraunt people that they were holyâ— and that they did diligently kéepe the law Sir I. Cheeke ¶ It was a thrid or ribband of blew silke in the fringe of a corner the beholding whereof made them to remember the lawes and ordinaunces of God And therefore was it called a Philacterie as you would saye a kéeper Nu. 15. 38. Deut. 6. 8. which order the Iewes afterward abused as they doe nowe adaies which hang S. Iohns Gospell about their neckes a thing condempned many yeares ago in the Councell of Aâ—tioch Theo. Beza PHILIP Of the Martirdome of Philip the Apostle PHilip the holy Apostle after he had much laboured among the barbarous nations in preaching the word of saluation to them At length he suffered as the other Apostles did in Hierapolis a citie of Phrigia being there crucified and stoned to death where also he was buried and his daughters also with him Isido PHILOSOPHIE What Philosophy is IT is nothing else but the obseruing and eschewing of such things as reason iudgeth to be good or bad in the mutuall conuersation of lyfe W. Baldwyn Saint Austen sayth If they which becalled Philosophers specially of Plato his sect haue spoken ought that is true and appertinent to our fayth we ought not only not to feare it but also to chalenge it as our owne from them which are no right owners of it For like as the Aegyptians had not onely Idols and greate burdens which the Israelites did hate and flye but also vesselles ornamentes and goodly iewels of golde and siluer which the Israelites departing from Aegypt vnder the coulour of borrowing stole priuely from them not of theyr owne minde but by the commaundement of God to tourne that to a better vse which the Aegyptians abused So in the doctrine of the Gentiles are not onely conteined superstitious and feigned rites with greate burdens of vaine labour all which wée Christians following Christ out from among the vnbeléeuing Gentiles shoulde detest and auoide but also much good learning méete to serue the truth howe to worshippe the eternall and onely God W. Baldwyn Beware least anye man come and spoile you through Philosophie and vaine deceites ¶ Paule héere biddeth the Colloâ—sians take héede of such men that with their Philosophye went about to hinder the Gospell to stoppe the prosperous successe of Gods wrode abusing Gods giftes rebuking the euill conditions of men and not dispraisiâ—g the arte for hée himselfe was a great Philosopher Nowe if Philosohye did set foorth a false and vntrue matter that it confounded the fayth of many how much more is it able to set
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
2. 31. Ro. 10. 13. Now they that forsake the truth blaspheming Christ taking part against the Holy ghost cannot repent For if sinners would conuert call vpon God they should be sure of remission Tindale Christ himselfe said vnto the Pharesies Euery blasphemiâ— shall be forgiuen but the blasphemie against the Holy ghost which Iohn calleth a sinne vnto death shall neuer be forgiuen but is guiltie vnto euerlasting damnation What sinne or blasphemie is this Uerely that declareth S. Marke saieng They said he had an vncleane spirite that was the sinne vnto death euerlasting that was the sinne that should neuer be foruen He proueth so euidently vnto them that his miracles wer done by the spirit of God that they could not denie it and yet of an hard and obstinate hart euen knowing the contrary they said that he had a Diuell within him These Pharesies dyed not forthwith but lyued peraduenture many yeares after Notwithstanding if all the Apostles had praied for these Pharesies while they were yet liuing for all that their sinne shoulde not haue bene forgiuen them And truth is that after they dyed in impatiencie and desperation which was the fruit of their sin but not the sinne it selfe Now see ye the meaning of this text and what the sinne vnto death or against the Holy ghost is If any man perceiue his brother to sinne a sinne not vnto death that is not against the Holy ghost let him aske he shall giue him life that is let him pray vnto God for his brother and his sinne shall be forgiuen him But if he see his brother sinne a sinne vnto death that is against the Holy ghost let him neuer pray for him for it booteth not and so is not the text vnderstood of prayer after this lyfe as Master Moore imagineth but euen of prayer for our brother which is lyuing with vs. I. Frith How our sinne is made Christs sinne Longe a salute mea ¶ Séeing that this is most true that S. Paule saith of Christ that he neuer did sinne neither was there any guile or deceipt found in his mouth how then can these words be verified in the person of Christ Longe á salute mea verba delictorum meorum The words of my sinnes or my sinfull words are â—arre from my health Uerely they cannot bée applyed to Christ for his owne person Neuerthelesse after the minde of S. Austen these words are therefore spoken by Christ the head because they be only verefied in Christs members So that the Prophet maketh Christ in this place to speake in his owne person that thing which is verefied of vs that be sinners for whose sake he suffered his death passion that in this place is so lyuely touched Yea this is S. Austens saiengs these be his words Christ did wel say My sinful words are far from my health not for any of his owne sinne Sed nostra delicta sua delicta fecit vt suam iustitiam nostram iustitiam facerit But hée hath made our sinnes to be his sinnes that he might make his righteousnesse to be our righteousnesse That is he is contented to be reputed and deemed as a sinner because that in his vniust suffering he might iustly saue sinners that beleeue in him The most part of the learned Expositours be of this minde Ric. Turnar How sinne is forgiuen in Baptime Saintâ— Austen saith that all sinne is forgiuen in Baptime not that it should not be at all but that it should not be reckoned for sinne Sinne offering what was ment thereby They that offered a Sinne offering must lay their hand vppon it meaning that they themselues had deserued that death also that they did consecrate it to God therby to be sanctified Sold vnder sinne ¶ Looke Solde SION What Sion is AS many as haue euill will at Sion ¶ Sion in the Scripture signifieth the whole Church and Congregation of God and euery faithfull soule that hath his whole intent affection desire towards God T. M. What the daughters of Sion signifieth Therefore shall the Lord shane the heads of the daughters of Sion ¶ To shaue the heads of women is to make them confounded and ashamed for it is a shame for a woman to be shauen 1. Cor. 11. 5. So that the Prophet héereby signifieth by a borrowed speach that the Lord shall make the daughters of Sion by which vnderstand the women of Iewrie confounded and ashamed and bring them to extreme aduersitie and pouertie and euen to naught Iosephus maketh mention that Hierusalem which was the chiefe Citie thereof was once so famished that a certaine woman of the Citie eate hir owne childe Albeit some vnderstand euen heere also by the daughters of Sion the townes villages and castells of Sion as it doth indéed oftentimes in the Scripture Because the daughters of Sion are hautie c. ¶ He meaneth the people because of the pride and arrogancie of their women which gaue themselues to all wantonnes dissolution Geneu SIR How men of countenaunce may be called Sir SIr we would faine sée Iesus ¶ These Greekes call Philip Sir and he refuseth not the same It was the custome of those Countries to call men of wealth and countenaunce by that name Wherevpon also Mary Magdalen called Christ at the Sepulcher after he was risen Sir when as notwithstanding she tooke him to be a gardener The Apostles did not gainsay this custome neither were they serupulous in the same as we sée the Anabaptists to be Mar. vpon Iohn fol. 434. SIRTES What the Sirtes were LEast we should haue fallen into the Sirtes ¶ Sirtes are periâ—lous sundry places in the Sea about the coasts of Affrica of the nature of Whirlepooles Tindale SISTER How Abraham made his wife to say she was his sister SAy I pray thée that thou art my Sister ¶ By this we maye learne not to vse vnlawful meanes nor to put other in danger to saue our selues Read ver 20. Albeit it may appeare that Abraham feared not so much death as that if he should dye with out issue Gods promise should not haue taken place wherein appeared a weake faith Geneua ¶ Looke Abraham SIT What it is to sit in the Temple of God SHall sit as Godin the Temple of God ¶ To sit in the Temple of Ged is to rule in the consciences to commaund wher God onely hath place ought onely to raigne which is as much as to be exalted aboue God Tindale Who sitteth in the Temple of God Compare the commaundements of God with the constitutions of men and you shall easely vnderstand that the Bishop of Rome whom they call the Pope to sit in the Temple of God as God and to be exalted aboue all that is called God It is written The Temple of the Lord is holy which is you Therfore the conscience of man is the Temple of the Holy ghost in which Temple I will proue the Pope to
of them which beléeue in the name of Christ and doe receiue the right of the adoption of the sonnes of God they which are such are not borne of flesh bloud but of God flesh bloud begetteth not the children of God That which is of the flesh is flesh that which is of the spirit is spirit By these words the Euangelist meaneth nothing els but the carnall birth For he maketh a comparison of the generation of the flesh and the spirit reiecting the one and allowing the other c. They which beléeue in Christ being before vncleane Gentiles are not borne the sonnes of God out of the wombe or by flesh and bloud but are brought therevnto by the workmanship of the holy Ghost And although properly he hath respect vnto the Iewes which were proud in the flesh yet notwithstanding of this place a generall doctrine maye be gathered namely that whereas we are counted the sonnes of God it commeth not by the propertie of our nature neither of our selues but because the Lord hath begotten vs of his owne frée will singular loue Marl. vpon Iohn fol. 19. That we should be called the sonnes of God ¶ Being made the sons of God in Christ he sheweth what qualities we must haue to be discerned from bastards Geneua SOPHIST What a Sophist was at the beginning and what it is now SOphists at the first beginning were men that professed to be teachers of wisdome and eloquence And the name of Sophists was had in honour and price and they were of the same estimation and of the verie same facultie science that afterward wer called Rhetores that is Rethoritians yea also Logitians For when the Sophists fell to cauilling brawling and triâ—ling by little and little the estimation decayed So that or the time that Socrates liued in a Sophist was a name of contempt and hatred and so it is yet still at this day Vdal SORROVV Of godly sorrow and worldly sorrow FOR godly sorrow causeth repentaunce vnto saluation Godly sorrow is when we are not terrified with the feare of punishment but because we féele we haue offended God our most mercifull Father Contrarye to this there is an other sorrow that onely feareth punishment or when a men is vexed for the losse of some worldly goods the fruite of the first is repentaunce the fruite of the second is desperation vnlesse the Lord helpe spéedely Beza ¶ Ther be two manner of sorrowes The one commeth of God and engendereth repentaunce vnto life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter for they all sorrowed but the sorrow of Cain and Iudas was fleshly carnall and therfore being without godly comfort it did driue them to desperation Whereas Dauid and Peter in their godly sorrow did flye vnto the father of mercie with a true repentaunt heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirit doth teach he is sorrie for his sinnes committed against so mercifull a God these are the fruites of his repentaunce as witnesse Dauids and Peters teares Other which are sorrie for their sinnes onely for feare of punishment and Gods vengeance fall into desperation As Cain Saule Iudas Achitophel c. Geneua How Christ ouercame the sorrowes of death And loosed the sorrowes of death ¶ The death that was full of sorrowe both of body and minde Therfore when death appeared conquerour and victour ouer those sorrows Christ is rightly sayd to haue ouercome those sorrowes of death when as being dead he ouercame death to liue for euer with his father Beza ¶ Both as touching the paine and also the horrour of Gods wrath and curse Geneua SOVLDIER What the profession of a souldier is TO professe a souldier is of it selfe saith Erasmus to confesse the puddle and sinke of all mischiefe The meaning of this place following Thou therfore suffer afflictioÌ„ as a good soldier of Iesus Christ. No man that warreth entangleth himselfe with the affaires of this lyfe because he woulde please him that hath chosen him to be a souldier ¶ The latter sentence is generall and perteyneth to all men The meaning is this Whosoeuer would be a souldier vnto Christ must leaue all worldly things and follow him And what Saint Paule meaneth by the affaires of this lyfe Heare Maister Caluines iudgement by the affaires of this life the Apostles vnderstandeth the care of gouerning his family and other ordinary businesse He also applieth the place on this wise Now this comparison saith he is to be applied to the present purpose that whosoeuer will playe tho warrier vnder Christ leauing all worldly matters and impediments must giue himselfe wholy vnto him SOVLE The diuerse taking of this word Soule THe soules of them that were put to death c. ¶ The worde soule is put somtime for the life because the soule is yâ— cause of lyfe and because the life consisteth in the soule as in yâ— Psal. 119. 109. and in Iob. 16. 4. Also it is taken for will minde or desire because it is the seate of the will and desire In which sense the soule of Ionathas is sayd to be linked to the soule of Dauid 1. Re. 18. 1. And the soule of Sichem is saide to haue cleued to Dina the daughter of Iacob Ge. 24. 8. And Luke saith that the multitude that beléeued were of one heart and of one soule Act. 4. 32. Many times it is taken for the whole liuing man as when it is saide that thréescore sixtéene soules went with Iacob into Aegypt Ge. 46. 27. Also the soule that sinneth the same shall dye Eze. 18. 20. And the soule that steppeth aside to witches and southsayers shall dye the death c. Leuit. 20. 6. And again eight soules wer saued by water â— Pet. 3. 20. Somtime it is taken for the breath which men doe breath in out wherein consisteth the liuely mouing of the body like as when it is said perplexity hath caught hold of me although my whole soule be still within mâ—â— 2. Reg. 1. 9. And his soule is in him Act. 20. 10. Also let the soule of the child returne into his bowels 3. Reg. 17. 21. And like as in the Latin phrase of speach they be commonly wont to say that the soule is puffed or breathed out so also doth the scripture say that the soule passeth or goeth out as it is said in Rachel And as her soule was passing or going out for she was then vieng she called the child Benony Gen. 35. 18. But most often the soule is taken for the immortall spirit of man lyke as it is sayd feare not them that kill the bodye but cannot kill the soule Math. 10. 28. In this sense doth Iohn say héere that he sawe the soules of them that were put to death c. Marl. vpon the Apoc.
for all that we can doe is gone after him Tertulian sayth The greatest crueltie that ye can deuise is an entisement to our sect how many of vs so euâ—r ye murther when ye come to the view ye finde vs moe and moe The séeds of this increase is christian bloud For what man saith he beholding the paineful torments and the perfect patience of them will not search and inquire what is the cause And when hée hath found it out who will not agrée vnto it who will not desire to suffer for it Thus saith he this sect will neuer dye which the more it is cut downe the more it groweth For euery man séeing and wondering at the sufferance of the Saint is moued the more thereby to search the cause in scarching he findeth it and in finding he followeth it S. Austen saith they were scattered they were imprisoned they were beaten they wer ract they wer burnt yet they multiplied Aug. de ciuit li. 12. cap. 6. Nazianzen sayth By death it liueth by wounds it springeth by diminishing it increaseth Nazian inâ— reditum suum ex agro How the word and flesh be not both of one nature If the word and flesh were both of one nature séeing that the word is euery where why is not the flesh then euery where for when it was in earth then verily it was not in heauen now when it is in heauen it is not surely in earth And it is so sure that it is not in earth that as concerning it we looke for him to come from heauen When as concerning his eternall word we beleeue to be with vs in earth Therefore by your doctrine saith Vigelius vnto Eutiches who defended that the diuinitie and humanitie in Christ was but one nature either the word is conteined in a place with his flesh or else the flesh is euery where with his word For one nature cannot receiue in it selfe two natures and contrary things But these two things be diuerse and farre vnlike that is to say to be conteined in a place and to be euery where Therfore insomuch as the word is euery where and the flesh is not euery wher it appeareth plainely that one Christ himselfe hath in him two natures and that by his diuine nature he is euery where and by his humanitie he is conteined in a place that he is created hath no beginning that he is subiect to death and cannot dye Whereof one he hath by the nature of his word whereby hee is God and the other he hath by the nature of his flesh wherby the same God is made man also Therefore one sonne of God the selfe same was made the sonne of man and hée hath a beginning by the nature of his flesh and no beginning by the nature of his Godhead He is comprehended in a place by the nature of his flesh and not comprehended by the nature of his Godhead He is inferiour to Angells in the nature of his flesh and is equall to his Father in the nature of his Godhead He died by the nature of his flesh died not by the nature of his Godhead This is the faith and catholike confession which the Apostles taught the martirs did coâ—oborate and faithfull people kéepe vnto this day Cranmer fol. 113. How the word of God ought not onely to be read to the people but also to be expounded vnto them Esdras the Priest brought the lawe the booke of Moses and stóod vpon a Turret of wood that is in the holy Pulpet And Esdras opened ye. booke before the congregation of men womeÌ„ and whosoeuer else had any vnderstanding And the Leuites stood with him so that he read out of the booke and the Leuites instructed the people in the lawe and the people stood in their place and they read in the booke of the lawe distinctly expounding the sense causing them to vnderstand the reading Héere it appeareth that the lawfull and holy ministers of the church of God did not onely read the word of God but also expound it And this our Sauiour Christ practised himselfe when he entered into the Sinagogue at Nazareth expounded a certeine place out of the. 61. Chapter of Esay And also after his rising from death he appeared to the two Disciples which went to Emaus expounding to them whatsoeuer was written of him in the Scriptures which example in expounding the word of God all the Apostles followed c. Bullinger fo 24. VVORKES How the deeds and works of the lawe iustifie not BY the déeds of the law shall no flesh be iustified ¶ God in his lawe doth not onely require of vs outward righteousnesse but also an inward perfection that is to say we are not onely bound to fulfil the works of the law outwardly in our liuings but also inwardly in our hearts to be most sincere to loue entirely aboue all things and our neighbour as our selfe But our nature is so corrupted that no man liuing is able to do the same wherefore no man can be iustified by the works of the lawe Sir I. Cheeke ¶ He meaneth the lawe either written or vnwritten which commandeth or forbiddeth any thing whose works cannot iustifie because we cannot performe them Geneua ¶ He includeth heere the whole law both the ceremonial morâ—all whose works caÌ„not iustify because they be imperfect in all men The Bible note No man is iustified by the déeds of the lawe but by yâ— faith of Iesus Christ. ¶ This S. Paule proueth by the words of the Prophet Abacucke 2. 4. A righteous man liueth by faith If he liue by any part of workes then liueth he not by fayth but partly by works and then were Saint Paules probation vnperfect which cannot be With this agréeth Athanasius prouing that fayth alonely hath the vertue in him to iustifie before God Before man peraduenture they may saith he be reckoned righteous that sticke to the lawe but not before God D. Barnes Good workes make not men righteous but followeth him that beléeueth and is already become righteous in Christ. Like as good fruite maketh not a trée to be good but a trée is knowne to be good by the good fruite of it Beza Ye see then how that of déeds a man is iustified and not of faith onely ¶ When we reade in S. Paule that we are iustified through fayth without the workes of the lawe it is to bée vnderstood that through faith whereby we take holde of the mercy of God so plentifully declared vnto vs in our Sauiour Iesus Christ we are without any demerites or deseruings of ours counted iust and righteous before God so that our sinnes shall be no more imputed vnto vs. Héere in Saint Iames to be iustified is to be declared righteous before men and that by good workes which are infallible witnesses of the true iustifieng fayth and therefore he sayth Shew me thy fayth by thy déedes Againe he bringeth the example