and Iamhres What they were eod Iasper The description of the stone 513. Idlenesse How it is the Image of death eod Against idle Colligeners 514. Idoll What an Idoll is eod What it signifieth in the place eod The difference betweene an Idoll an Image eod How an Idoll is nothing 515. WheÌ„ an Idol is known to be an idol 517. Idolatrie what Idolatrie is eod Who be Idolaters eod When Idolatry first began 518. What the head of Idolatry is eod How Idolatry is punished 519. How Idolatrous things maye bee conuerted to the honour c. eod Iehouah what Iehouah is eod How the Hebrues do speake thereof 520 Ierusalem The meaning of the place eod How it was called holy eod Iesus Of the mysticall hid significa 521. What is meant by his beeing seenewith Moses and Helias eod What is ment by his sleping in the ship eo What is ment by his groning in spir 522 Iewes Of whoÌ„ they tooke their name eod Of the misery yâ— happened vnto them eo Why they were suffered to sweare eod What do stoppe the Iewes from christianitie 523. Why they wer suffered to be diuorced eo How they were driuen out of diuers lands eod Of the conuersion of the Iewes 524. Ignoraunce what a pleasure it is to Satan 525. How no man is excused thereby eod Wherevnto the maintainers may bee lykened eod â—le what is signified by the I le 526. Images The beginning of Images eod How they are not to be worshipped eod The Councel of Colen against theÌ„ 527. Godly honour forbidden them eod How they were worshipped through ignoraunce 528. To worship them is heresie 530. No religion where they be vsed eod How they are teachers of lies eod How they moue weake hearts to c. 531 How they were taken out of Churc 532â— How god cannot be presented by c. 533 The Iewes esteemed no Caruer c. eo Of the harme that commeth by Im. 534 A place of Chrisostome opened eod Against the Image of the Trinitie 535 How Christ is caled the image of god 536 Of the Image that came downe from heauen eod Of the Image set vp by Nabuâ—ho 537. Of the Image of prouocation eod An exposition of the place of Esay eod Of yâ— images called in latin Colosâ—i 538 Imber daies why they were inuented eo Immortalitie How it belongeth properly to God 539. From whence the immortalitie of the soule proceede eod Impatiencie What Impatiencie is 540. Imposition of hands Whereof the custome arose eod Impossibilitie eod Imputation What imputation is 541. Incest What Iâ—cest is 542. Infants How they ought to receiue the Supper eod Infidelitie How it is yâ— cause of all c. eo In oâ—nem terraÌ„â— The ver expouÌ„ded 543. Instruments How they serued in the olde lawe eod Intent What the word signifieth 544. Of good intents eod Intercession No intercession nor praieng to Saints eod In the Church An errour to beleeue in the Church eod Inuocation What Inuocation is 546. Proues against inuocation of saints eo Iob. His name interpreted 549. Wherfore he cursed the daie of his birth 550. How God suffered Satan to sinite Iob with sores 551. How he doth not iustifie himselfe eod How the place is vnderstood 552. Iohn Baptist. Of his buriall eod How he was thought to work miracles after c. 553. Wherefore he was called Helias eod Wherefore he did no miracles eod Of Iohns Baptime 554. Of the difference betweene his baptime and Christs eod Iohn the Euangelist Of his life 555. A notable historie of Iohn 556. How he is called a barberous felow 557 Iona. The interpretation of the name eo Iosaphat Of his supreame gouernment 558. Ioseph Of Ioseph the husband of Mary 559. Of Ioseph the sonne of Iacob eod Why they buried his bones eod Iosia How his name was prophesied eo How he remoued the groues 560. How he put out the Priests from ministring eod Ironice What Ironice is eod Isaac At what age he was sacrificed eod Isope The meaning of the place eod Israel What Israel doth signifie 561. Of Gods goodnesse towards Israel eod Of Israels aduersitie eod What S. Paule meaneth by the place eo Iubely What it signifieth 562. By whom it was first brought vp eod Iudas How the place is vnderstood eod Wherevnto he was called 563. Wherevnto he was chosen eo Of Iudas the brother of Iames. eod Iudge How christians may iudge c 564 Iudgement of spirituall matters to whom eod What iudgement is forbidden 565. The meaning of the places eod What it is to stand in iudgement 566. Whether a Iudge beeing guiltie in anie crime may c. eod Wherfore Iudges are called Gods 567. Of the last iudgement 568. Iust. Who is a iust man eod What is meant by the iust man eod The difference of a iust man and a man iustified 569. Iustice. The definition of Iustice. eod Iustification What is vnderstood therby 570. How we are iustified freely and by faith onely 571. What thing doth purchase iustification 572. How Cornelius was iustified 573. Iustified by grace what it meaneth eo Against theÌ„ that say they iustifie others eodem How God doth iustifie vs. eod Iustifieng of the vngodly 575. Of two manner of iustifications eod How God is iustified in vs. eod How wisdome is iustified 576. A liuely comparison for iustification eo Iustinus Of his martirdome 577. What moued him to embrace the faith eo K. KEy What a key is 577. How the word of God is the right key 578. How they were giuen to the Church eodem How the Dunce men interpret yâ— keies 579. How the Priests be but the key-bearers eod Of the keye of Dauid or keies of the Church eo To whom the key of the bottomlesse pit was giuen 580. How the Popish prelates haue not the keyes of heauen 581. Keepe What it is to keepe the saieng of Christ. eod How the place is vnderstood 582. Kill how the intent to kill is worse then the deede eod King How and wherefore wee are called kings 583. Of the kings of Israel Iuda how many were good eod How kings haue to do in matters of religion 584. Of Iosophats supreme gouernment 585. How kings doe raigne by Gods prouidence 586. How they were called nursses eod Of the kings that serued Iosua 587 How wicked kings are of God and not of c. eod Of two kings the one succeeding a good father c. 588. TokeÌ„s of a wicked king or kingdoÌ„e 589 How a kings word must stand eod Precepts giuen vnto kings 590 Kingdome what the kingdome of heauen is eod The place expounded eod How it is taken two wayes eod The place expounded eod The meaning of the place eod How the kingdom of God is within vs. 592. How Christs kingdome is not of this world eod Kisse The vnderstanding of the place 593 Knowledge The meaning of the place eo How Ioseph knew not Mary c. 594. Of knowing one another after this life 595. The heathen
this sentence be interpreted For there could nothing be more foolish then this saieng of Iames if a man would thus interpret it that no man obteineth remission of sinneâ— but because his works are worthie of so great a benefit This interpretation who so sticketh frowardlie by vnderstandeth not what remissioÌ„ of sinnes is or how the coÌ„science ought to be comforted when it seeth that it bringeth no good works to God which are sufficient to please him And this interpretation is cleane contrarie to other open saiengs of the Scripture which teach yâ— remission of sins commeth fréely as yâ— Psalmist saith I said I wil acknowledge mine offence accuse my selfe vnto the Lord thou forgauest me yâ— wickednes of my sin And Ro. 4. 5. To him the worketh not but beleeueth on him yâ— iustifieth yâ— vngodly his faith is couÌ„â—ed for righteousnes What can be more plainlie then yâ— sinnes are forgiue to a wicked vngodly man yâ— worketh not yâ— is not for anie of his works but fréely To conclude if the gospel forgiue not sins but for our good works sake for our worthines it diffe reth not froÌ„ yâ— law it saueth no more theÌ„ yâ— law this I trust wil suffice yâ— good wise For as touching them yâ— bring nothing to this cause but a will to brawle chide wil neuer suffer themselues to be satisfied And yet if we would contend by the number of authorities this one place of Iames is ouerthrowne with many witnesses of Paule if men wil vnderstand by iustificatioÌ„ al one thing in theÌ„ both Therefore Paule saith Faith iustifieth vnderstand thereby yâ— faith causeth yâ— we be counted iust reputed righteous that our sins are not imputed vnto vs but forgiuen vs for Christs sake When Iames saith works iustifie he meaneth thus Works declare vs iust and shew euidentlye that we are righteous Thus shalt thou make them agree Tindale Ye shall vnderstand yâ— S. Paule S. Iames be not contrarie in this matter For Paule to yâ— Romanes Galathians disputeth against them which attributeth iustification to good works And Iames reasoneth against them which vtterlie condemne works Therefore Paule sheweth the cause of our iustification Iames the effects In Paule is declared how we are iustified in Iames how we are knowne to be iustified In Paule works are excluded as not yâ— cause of our iustification in Iames they are approued as effects procéeding thereof In Paule they are denied to go before them that be iustified in Iames they are said to followe them that are iustified Geneua Ioine yâ— liuâ—ly faith of S. Paule with the good works of S. Iames bring both these into one life and then hast thou reconciled them both and so shalt thou be sure to be iustified both before God by Paules faith before men by S. Iames works I. Fox How Faith is nourished If Faith as it is written come by hearing that is as it is added by the worde of God then followeth it of necessitie that there is nothing whereby faith is more nourished mainteined and confirmed then by conâ—tinuall reading and repeating of the worde of GOD. This thiâ—â— testified Tertulian in his Apologie where he saith That to this end holie assemblies are gathered together to heare the word of God The Philosophers saie that if faith be by the word of God then by the same also it is nourished We know moreouer that of workes often repeated are confirmed habits or qualities as contrariwise if a man cease off from actioÌ„s they waxe weake wherfore if a man cease to reade to heare or to repeate the holie Scriptures faith will waxe feeble mâ—him And they which thinke that a liuelie pure faith maie continue in Churches wouâ— often preaching doe excéedinglie erre Chrifostome hath a verie apt similitude of a light or Lamp that burneth which easilie goeth out vnlesse there bee stillâ— Oyle powred into it By the Lampe or Light he vnderstandth Faith and by Oyle the worde of Godâ— and this he there writeth of the Parable of the wise and foolish virgins Pet. Maâ— vpon the Rom fol 326. Faith is nourished by hearing the word of God for the word of God is the foote of Faith according to Saint Paules saieng Rom. 10. 17. Faith commeth by hearing Hemmyng How Faith without Charitie is nothing worth If I had all Faith so that I could moue mountaines out of their places 〈…〉 had no charitie I were nothing ¶ Of this do some gaâ—her that â—aith without charitie cannot iustifie But this cannot be gathered of Saint Paule for it is open that hee speaketh not of this thing whereby that men maie be iustified but only he teâ—heth how they yâ— be iustified must work with charitie It is 〈…〉 that he speaketh not of faith that doth iustifie 〈…〉 but of that faith that doth worke out wardlie the which is called the gift of the holy Ghost as the gift of tongues the gift of prophesies the gift of healing the gift of interpretation as it is open in the Chapter before now is this Faith not giuen to iustifie but onelie to do myracles wonders and signes by And therefore saith Paule If I had all faith so that I could moue mountaines c. Saint Paule deserâ—â—eth this faith calling it faith that worketh by charitie not that it iustifieth by charitie for he saith ther plainly it is neither circumcisioÌ„ nor vncircumcision yâ— is of valure in Christ Iesu but faith He doth heere plainlie exclude from iustification the highest worke of the lawe Circumcision setteth faith alone not the gift of faith that doth miracles but the gift of faith that worketh by charitie D. Barnes ¶ Faith is héere taken for the gift of doing miracles which the wicked may haue Mat. 7. 22. also for that faith called historicall which beléeueth the mightie power of Christ but caÌ„not apprehend Gods mercie through him this diuels haue Iames 2. 19. therefore is separated from charitie but the faith yâ— iustifieth in effect cannot As. 1. Iohn 2. 9. Mat. 17. 20. Geneua How faith â—gendereth charitie That which the schoole-men teacheth yâ— charitie is before faith hope is a madnesse It is faith yâ— first ingendereth charitie in vs how more rightlie doth Barnard teach I beléeue saith he yâ— the testimonie of conscience which Paul calleth the glorie of yâ— godly coÌ„sisteth in thrée things For first of al it is necessarie to beléeue yâ— thou canst not haue forgiuenes of sins but by yâ— pardoÌ„ of god Then yâ— thou canst haue no good workes at all vnlesse he also giue it last of all that thou canst by no workes deserue eternall life vnles it be giuen thée also fréely A little after be addeth yâ— these things suffice not but yâ— there be a certeine beginning of faith because in beléeuing yâ— sinnes cannot be forgiuen but of God we ought also beléeue yâ— they are not forgiuen vs till also we be perswaded by the testimonie of the
for of iust is deriued Iustice. And to say briefely to be iust is to be cleare sound and vpright according to the degrée condition office person which euery man beareth and to aunswere the same in all pointes without blame Each degrée condition estate and person hath his order and Iustite c. Musc. in his Com. pla fo 421. IVSTIFICATION What is vnderstood by Iustification BY iustifieng vnderstande none other thing then to be reconciled to God and to be restored into his fauour and to haue thy sinnes forgiuen thee As when I say God iustifieth vs vnderstand thereby that God for Christs sake merites and deseruings onely receiueth vs vnto his mercie fauour and grace and forgiuenesse of our sinnes And when I say Christ iustifieth vs vnderstand thereby that Christ onely hath redéemed vs bought vs deliuered vs out of the wrath of God and damnation and hath with his works onely purchased vs the mercie fauour and grace of God and the forgiuenesse of our sinnes And when I say Faith onely iustifieth vnderstand thereby that Faith and trust in the trueth of God and in the mercie promised vs for Christs sake and for his deseruings workes onely doth quiet the conscience and certefie hir that our sinnes be forgiuen and we in the fauour of God Tindale in his Prologue to the Romanes To iustifie is nothing els then to acquite him that was accused from all filthinesse as allowing his innocencie sith therefore God iustifieth vs by the intercession of Christ he doeth acquite vs not by allowaunce of our innocencie but by imputation of righteousnesse that we maye be counted for righteous in Christ which are not righteous in our selues Cal. 3. bo chap. 11. sect 3. This word iustifie in the Latine mens eares is as much to say as to make iust lyke as magnifie to make great and sanctifie to make holy And this sence of this word the Diuine schoolemen like well which they that doe followe them doe yet earnestly stand vnto Augustine also doth in diuers places still expound this word of iustifieng in this sence when he saith Beléeuing in him which iustifieth the wicked that is to say of the wicked doth make godly The Apostle Paule out of whose writings this entraunce of Iustification is principally taken vsed the word of iustifieng not in the sence that the Latine eares doe like but in that sence which the holy Scripture vseth it according to the custome of the holy language in which he was born brought vp and instructed in from his childhood In that language to iustifie is as as much to say as to quite a man of his offence and to pronounce him iust The contrary of it is to condemne a man of naughtinesse and wickednesse c. This word iustifie is not to make one iust which is vniust and wicked but is vsed in euery place for to quite a man of his fault and to pronounce and declare him iust Musc. fol. 222. How we are iustified freely and by Faith onely It is also the cause why Faith is plainly called by S. Paule the Faith of the chosen and for the which Iustification is attributed vnto it that honour is giuen vnto it forsomuch as many doth acknowledge himselfe by the same such as he is of his owne nature to wit a poore and miserable sinner the childe of wrath subiect to death and eternall damnation therefore spoyling himselfe of his owne Iustice and of all trust in his owne workes and merites he doth imbrace Iesus Christ to be cladde with his Iustice to the ende that by it his sinnes may be couered in such sort that they come not to count at the iudgement of God and so that the poore sinner by reputed iust as though he had neuer offended and that because the Iustice of Christ is allowed vnto him Faith as though the same were proper to the man to whom it is allowed Pet. Viret All men are sinners and want the glory of God but they are iustified fréely by his grace through the redemption that is in Christ. ¶ Héere Paule saith We are iustified fréely If there bée any deseruing lesse or more then it is not freely He saith also Of grace if it be any part of workes then it is not of grace for as S. Paule saith Then grace were no grace S. Ambrose saith vpon this place of S. Paule All men are sinners c. They are iustified fréely saith S. Ambrose for they doing nothing nor nothing deseruing alonely by Faith are iustified by the gifte of God Héere Saint Ambrose saith Men working nothing nor nothing deseruing are iustified by Faith onely D. Barnes ¶ Origen vpon the same tâ—xt saith That the Iustification of Faith is alonely sufficient so that a man do beleeue onely he is iustified though there be no woâ—â—â—es â—oke of him at al. By Faith was the théefe iustified without yâ— workes of y◠〈…〉 for yâ— Lord did not aske him what he had done nor looke for any works of him but did accept him onely for confessing of Christ. Wherefore saith Origen a man is iustified by Faith vnto whome as concerning Iustification the works of the law help nothing ¶ Héere it is plaine by Origen that workes doe helpe nothing to Iustification but Faith onely D. Barnes What thing doth purchase Iustification The same thing that purchaseth remission of our sinnes doth also purchase Iustification For Iustification is nothing els but remission of sinnes Now Faith purchaseth vs remission of sinnes Ergo by Faith we are iustified Now that Faith purchaseth remission of sinnes is well proued by the Article of our Faith Credo remissionem peccatorum I beléeue remission of sinnes Now if I haue not this remission for Faith then Faith deceiueth me For I doe beleeue onely because I would haue remission of sinnes What néede we to beléeue remission of sinnes if I may deserue it by workes D. Barnes What the true way of Iustification is The very true way of Iustification is this First commeth God for the loue of Christ Iesus alonely of his méere mercie and giueth vs fréely the gifte of Faith whereby we doe beléeue God and his holy word sticke fast vnto the promises of God and beléeue that though heauen and earth and all that is in them should perish and come to naught yet God shall be founde true in his promise For this faith sake be we the children of God This is not such a Faith as men dreame when they beléeue that there is one God and beléeue that he is eternall beléeue also that he made the world of naught yea and beléeue that the Gospell is true and all things that God speaketh must be true and fulfilled with other such things This is not the Faith that we be iustified by for Diuells and Infidells haue this faith and also we may atteine to these things by the strength of reasonâ— But the Faithâ— that shall iustifie vs must be of another manner
to forgiue him all such and secret hid sinnes wherein hée had offended the most pure and perfect lawe of God but also he desireth him vtterly to pourge him of all his secret and subtill sinnes saieng Ab occultis meis munda me vnto this place of the Prophet séemeth the saieng of Saint Paule to agree very well when he saith Nihil mihi conscius sum sed non in hoc iustificatus sum Mine owne conscience accuseth me of no fault and yet I am not because of that iustified before God for we sinne vpon a good intent and so by ignoraunce commit great offence against God In all such cases a man offendeth not his owne conscience and yet he offendeth God Ric. Turnar OFFERINGS What Offerings did signifie vnto the people THe Offerings were signes and did certefie a man that God was at one with him and was his friend and loued him For the fat of the beast was offered and wine thereto as though God had sate and eate and dronke with them and the rest they and their housholds did eate before God as though they had eaten and dronken with God and were commaunded to bée merry to make good chéere full certified that God was at one with them and had forgotten all olde offences and now loued them that he woulde fulfill all his promises of mercie with them Tindale OYLE What Oyle doth signifie in this place following ANd make of them holy annoynting Oyle ¶ This holy annoynting Oyle doth figure the vertue of the Holy ghost declared or shewed by the word of God and descending downe first on the head of Aaron which is Christ and consequently vpon the Apostles and all the faithfull As Psalme 133. 2. T. M With my holy Oyle haue I annoynted him ¶ By the holy Oyle is vnderstood the holy Ghost the grace the mercie and word of God by the which the soule is refreshed and deliuered from paine to spirituall ioye Geneua Is lyke the Oyle that runneth vpon the head c. ¶ The oyntment was a figure of the graces which came from Christ the head vnto the Church Geneua What the Oyle of gladnesse is The Oyle of gladnesse is the gifte of the spirite of God gladnesse to our selues because it filleth vs with ioye in the Lord and gladnesse to other because it powreth grace into our lippes to comforte the weake hearted and to make vs a swéete sauour of lyfe vnto lyfe to all that hearken vnto vs. Deering Thy God hath annoynted thée with the Oyle of gladnesse ¶ Hath established thy kingdome as the figure of Christ which is the peace and ioye of the Church Of the Oyle that Saint Iames speaketh off Annoynt him with Oyle in the name of the Lord. ¶ Among those Nations vnto which S. Iames wrote this Epistle it was the manner to annoynt their bodye with Oyle which thing Christ commaundeth his Apostle to doe And Oyle is to manye diseases as a wholesome medicine We where such annoynting is not vsed maye vnder the name of Oyle vnderstande the Office and duetie of Charitie in ministring vnto the sicke such things as he néedeth Tindale ¶ Oyle was much vsed in Palestina and was counted medicinable Mark 6. 13. Luke 10. 34. Therefore where the Apostles doth commaund that Elders should annoynt with Oyle the bodies of the sicke his meaning is that they shall in no wise despise those meanes that God hath appointed naturally to be vsed for the healing of the sicke Sir I. Cheeke ¶ The Oyle that S. Iames speaketh of was not a necessary Sacrament of the Church to continue for euer but it was a miraculous gifte of healing lasting for the time lyke as other miracles did Iewel And they annointed many with Oyle that were sicke and healed them ¶ This oyle was a signe of this miraculous working and not a medicine to heale diseases so that the gifte of miracles ceasing the ceremonie is to no vse How the Oyle that the Papists doe vse came not from the Apostles The Apostles in olde time gaue the Holy ghost by laieng on of hands but now a daies because Bishops he not so holy order hath bene taken that they should giue this Sacrament with Chrisme Iewel ¶ Extreme vnction as they tearme it was that Ceremonie which the Apostles vsed oftentimes when they healed the sick annoynting theÌ„ with Oyle For as they laied their hands vpon those whom they baptised giuing to them the Holy ghost visibly so lykewise when they healed any sicke man they did eftsoones annoint him with Oyle to signifie vnto him from whence the gift of health did come that is from the Holy ghost F. N. B. the Italian How the Oyle is compared to the bread in the Sacrament Cyrillus writing of the Oile saith thus Beware thou think not this to be Oyle onely For as the bread of the Sacrament after the inuocation of the Holy ghost is no longer common bread but the body of Christ so this holy Oyle is no longer bare or common Oyle but it is the grace of Christ. ¶ By these words there appeareth lyke chaunge in the Oyle and bread For as the Oyle is the grace of God so is the bread the bodye of Christ and as the nature and substaunce of the Oyle remaineth still although it be not bare or common oyle so the nature and substaunce of bread remaineth still although it be not common or bare bread OLDE MAN What is vnderstood by our olde man KNowing this that our olde man is crucified with him ¶ By the olde man he vnderstandeth our naturall disposition that we haue of our first parents which is slow to vertue but most prone and ready to sinne It is also called the body of sinne Sir I. Cheeke Olde wine ¶ Looke Wine ONELT FAITH How onely faith iustifieth proued by the Doctors SAint Ambrose saith They are iustified freely because working nothing requiting nothing they are iustified by onely saith through the gift of God Againe he saith in the same place This was Gods determination that the lawe surceaâ—â— the grace of God should require onely faith vnto saluation Againe he saith Rom. cap. 9. Onely faith is laied or appointed for saluation He knoweth himselfe to be voide of true righteousnes and to be iustified by onely faith in Christ. Theodorus saith Not by any workes of ours but by onely â—aith he haue got the mysticall good things Origen saith Wher is now thy boasting of thy good works it is shut out Paule saith that the iustification of only faith iustifieth so that all men onely beléeuing maye be iustified although he haue done no good workes at all Chrisostome saith they sayd Who so stayeth himselfe by onely faith is accursed Contrariwise Saint Paule saith that whosoeuer stayeth himselfe by onely faith he is blessed They be manifestly blessed whose wickednesse be forgiuen without any labour or worke and their sinnes hidden without any workes of
himselfe and in his owne minde being made priuie to euerie thing that he either hath committed or not committed doe either condemne or acquite himself And this reason procéedeth frō God who is both prompt writeth his iudgements in the hearts and mindes of men Bullinger What Saint Paules meaning is by this Hauing the conscience seared with an hot yron ¶ Their dull consciences first waxed hard then after canker and corruption bred therein Last of all it was burnt with an hotte yron so that he meaneth such as haue no conscience Geneua ¶ Whose conscience waxed so hard that there grew an hard fleshlinesse ouer it and so became to haue a Canker in it and now at length required of verie necessitie to be burned with an hot yron ¶ Tindale applieth this place to false Teachers whose consciences being seared be witnesses vnto themselues that for their bellie sake and desire of filthie lucre they hide the truth and stablish lies Tindale CONSECRATION What Consecration is GIuing of thanks vnto God for y◠death of his onlie begotten Son Iesus Christ is the true Consecration Sir I. Cheeke Consecration signifieth the whole action of the Supper and not the turning of the Elements Booke of Mar. fol. 1538. Doctor Redman being sicke at Westminster was among other things asked this question by one Master Wilkes what Consecratio was it is quoth Doctor Redman tota actio in ministring the Sacrament as Christ did institute it All the whole thing done in the mysterie as Christ ordeined it that is Consecatio Thus farre D. Redman CONTEMPT How Contempt is defined COntempt consisteth chiefelie in thrée things for either wée contemne onelie in minde when we despise anie man and their goods or when we doe them anie discommoditie not thereby to séeke our owne gaine but onlie to reioice at their discommoditie or lastlie when we adde words or déedes which haue ignominie or contumelie ioined with them Pet. Mar. vpon Iudic. fol. 166. CONTENTION Of the Contention betweene Paule and Barnabas ¶ Looke Paule CONTINENCIE What Continencie is COntinencie is a vertue or power of the mind receiued from the spirit of God which suppresseth affections and doth not in anie wise permit vnlawfull pleasures This is conuersant and doth shew it selfe in the common and vsuall talke of men in pleasures that are allowed in apparell in buildings and dwelling houses in meate and drinke and in other things also c. Bullinger fol. 237. CORNELIVS How Cornelius was iustified by faith and not by workes COrnelius thy praiers and thine almes are come vp into remembraunce before God c. ¶ The praiers and almes of Cornelius pleased God before he was baptised but without faith God cannot be pleased Cornelius therefore as Bede trulie noteth had faith whereby his praiers and almes pleased God for saith he he came not to faith through workes but to workes through faith The Bible note ¶ Inasmuch as by workes no man can be saued as the psalmist openlie affirmeth In thy sight none that liueth can be iustified And againe If thou looke on our iniquities Lord who shall be able to beare them No christen conscience dare be so hardie as to attribute saluation of this man Cornelius to his praier and fasting for first ye see he was a Gentile vncircumcised not kéeping the lawe nor once thinking thereon and therefore must be iustified by faith that came by hearing the glad tidings preached in Christ and therefore must we looke to the words of Luke in the beginning of this Chapter where he saith that he feared God which thing he could not haue done neither yet haue praied nor giuen almes except he had beléeued For how should he haue called on him on whom he beléeued not Thus are we compelled to ascribe his calling vnto faith out of which these fruites of praier and fasting procéeded speciallie séeing that Saint Paule affirmeth that whatsoeuer is not done of faith the same is sinne The christen then and such as will the Scriptures to be true in all places to expound one texte that another maie agrée with it do right well know that his calling our saluation is fréelie giuen of God for his son Christs sake and not for the deseruing of our workes And because faith can receiue this great and free benefite of God and beléeue it to be true and workes neither can beléeue it neither discerne it therfore it is ascribed vnto faith and not to workes If praier or fasting or the holiest worke vnder heauen could saue Christ had neuer néeded to haue suffered such gréeuous paines but vtterly died in vaine Neither should God fréelie chuse vs but our workes should chuse him Understande therefore that by his workes was he not called but by Faith out of which his workes sprong which faith God freelie gaue him as he calleth and saueth vs all Good workes must we do as this man did and that with all loue and earnestnesse and thereto are we bound and without them can it not be knowen whether we be verie christen or no no more then we can knowe a good Trée to be good and neuer felte his fruite But we maie in no condition ascribe iustification or saluation to them for as saith Christ When ye haue done all ye can doe 〈…〉 ye are vnprofitable seruaunts but to faith which onelie can receiue the benefites of Christ and beléeue that he alone hath deserued forgiuenesse for the sinnes of all the world The Apostles were héere first taught and certified by the holie Ghost of the conuersion of the Gentiles Tindale CORNER STONE ¶ Looke Stone CORRVPTION From whence our corruption commeth ADam was not created in the corruption which is spoken off héere but he purchased it of himselfe For God found all the things to be good which he had made Man therefore who is the excellentest of all creatures was not marred after that fashion till he had withdrawen himselfe from God But when he had once seperated himselfe from the Fountaine of righteousnesse what coulde remaine vnto him but naughtinesse and corruption Thus wée sée from whence all our naughtinesse procéedeth that we ought not to blame God for the vices wherevnto we be subiect and vnder which we be helde prisoners according to the Scripture which saith that wee bée solde vnder simie and become the bonde slaues of Satan Wée must not blame God for this but we must learne to knowe that it is the heritage which we haue from our father Adam and therefore we must take the whole blame to our selues before God c. Cal. vpon Iob. fol. 274. COVETOVSNES What Couetousnesse maketh men to doe COuetousnesse is the roote of all euill 1. Tim. 6. 10. Couetousnesse is Image seruice Col. 3. 5. It maketh men to erre from the faith 1. Tim. 6. 10. It hath no part of the kingdome of Christ and God Ephe. 5. 5. It hardened the heart of Pharao that the faith of the miracles of God could not
or with anie other notablie spotted with anie kind of vice or euill manners the companie kéeper with such must néeds at the length be infected with the same vices And therefore Cato gaue a precept to young children Tu bonis ambula My childe kéepe companie with them that be good for it is most true that the Apostle saith Corrumpant mores bonos colloquia praua Naughtie filthie talke do oftentimes corrupt good manners To this purpose and ende therefore to teach men this holye wholesome lesson to beware of euill companie to ioine them to good companie was this text commonlie alledged Cum sancto sanctus eris c. Which sentence as it is verie good so it is not true nor agréeing with yâ— mind of the Prophet For his meaning in this place is yâ— God with a man yâ— is holie he wil be holy that is he wil be present with him mainteine his holines And with him that is present sound without wrinkles or wiles God will dwell with him strengthen him in his perfectnesse and with the pure the Lord will be pure and with the froward the Lord wil deale frowardlie not yâ— there is anie frowardnesse or peruertnesse in God but dealeth frowardlie after the manner of speaking of yâ— Scripture when he punisheth the frowardnesse of men Like as God is holie with them that be holie yâ— is he prospereth them in their holinesse Now ye sée yâ— albeit this as a good godly sentence gathered of these words Cum sancto sanctus eris c. With him that is holie vertuous good a man kéeping companie with such shall haue a smacke of his holinesse vertuousnesse And he that shall vse to kéepe companie with the wicked vngodlie shall grow to wickednes vngodlines yet the more true the verie Germaine sence of these words in this to applie them to the practises of God not companie kéeping with man whose propertie is to be mercifull to shew his louing fauour vnto men fréelie without our deseruing and yet this fauour doth follow them that applie themselues to holinesse and vertuousnesse Ric. Turnar HOLIE GHOST How and when the visible signe of the holie Ghost was receiued ANd they receiued the holie Ghost c. ¶ Understand in a manifest and visible signe as the Apostles themselues receiued it in the first daie or as we call it Whitsondaie which thing at yâ— time was necessarie for the furtherance stablishment of the preaching of the Gospell although not néedful to saluation But now that the preaching thereof is sufficientlie confirmed this visible miracle is ended and yet remaineth that stil which was stablished by the miracle yâ— is by the preaching of yâ— Gospell is ministred the holie Ghost although our bodilie eye sée it not by whom faith commeth which receiueth Christ to be our righteousnesse sanctification and redemption 1. Cor. 1. 30. Tindale How the holie Ghost is God proued by the Scriptures Are ye not ware that ye are the Temple of God and how that the spirit of God dwelleth in you If anie man defile yâ— temple of God him shall God destroie for the temple of God is holy which Temple are ye And againe ye are the Temple of the liuing God as saith God I wil dwel among them and be their God and they shall be my people But we are also called in Scripture yâ— temples of the holie Ghost For know ye not saith Paule that your bodies are the temples of the holie Ghost which is in you wherefore it must néeds be graunted that the holie Ghost is God ¶ What man knoweth the things of man saue the spirite of man which is within him Euen so the things of God knoweth no man but the spirit of God By which sentence it is euident yâ— as is the spirit of man to manward so is the spirit of God to God-ward as the spirit and bodie is but one man yet haue seuerall offices euen so the Father Sonne holie Ghost although they be distinct in name and office are yet but one God S. Paule saith If the spirit of him yâ— raised vp Christ froÌ„ death dwel in you euen he yâ— raised vp Christ from death shal quicken your mortall bodies because of his spirit that dwelleth in you And againe speaking of the same holie Ghost he sayth If ther be anie man that hath not the spirit of Christ the same is none of his For as much then as the same holie Ghost is indifferentlie the spirit of the Father and of the â—onne it must néedes be graunted that he is of the selfe same nature and substaunce with them both and so all one God with them This sentence also proueth Christ to be God ¶ Peter sayd to Ananias how is it that Satan hath filled thine hart that thou shouldst lie vnto the holy Ghost And after that he saithâ— Thou hast not lied vnto me but vnto God Wherfore seeing he saith in lieng vnto the holie Ghost he lied vnto God it cannot be denied but that the holie Ghost is God ¶ None maie be euerie where and in all persons at once but God The holie Ghost maie be in all men and euerie where at one time and moment Ergo the holie Ghost is God ¶ None hath power to send forth appoint Christ to yâ— preaching of the Gospell but God but the holie Ghost hath done the same as Christ himselfe affirmeth out of Esaie the Prophet saieng The spirit of the Lord is vpon me for he hath anointed me to preach the Gospel to the poore and hath sent me to heale the broken in heart wherefore the holie Ghost is God ¶ There are thrée saith Iohn that beare record in heauen the Father the Word the holie Ghost and these thrée are one And although some men affirme yâ— this sentence these thrée are one is not found writteÌ„ in yâ— Gréek yet is it altogether vntrue for yâ— Gréeke traÌ„slation hath it But if it were not in yâ— Gréeke what is that for vs séeing the selfe same thing maie be proued by other places of Scripture for Christ sayth I and the father are one And the holie Ghost also is not onelie the spirit of the Father but also of the sonne so is of one nature and substance with them as is before sayde wherefore it maie well bée sayd yâ— he is God and yâ— these thrée are one and beare record of the truth for he sayth If we receiue the witnesse of man yea the witnesse of God is greater The witnesse of them is the witnesse of God Ergo the Father the Sonne and the holie Ghost are God ¶ It is onelie the office of God to elect and choose ministers which are fit to gouerne his Church and therfore the Apostles setting Barnabas Mathias before God sayd thus Thou Lord which knowest the heartes of all men shewe whether of these two thou hast
of strength for it must come from heauen and not from the strength of reason It must also make me beléeue that God the maâ—er of heauen and earth is not onely a Father but also my Father yea and that through the fauour that Christ hath purchased me from the which fauour neither heauen nor earth tribulation nor persecution death nor hell can deuide me But to this sticke I fast that he is not alonely my father but also a merciful father yea and that vnto me mercifull so mercifull that he will not impute my sins vnto me though they be neuer so many nor so great so long as I hang on the blessed bloud of Christ Iesus and sinne not of malice but of frailtie and of no pleasures D. Barnes How Cornelâ—us was iustified Cornelius a Gentile did great almes and praied vnto God alwaies vnto whome the Angell spake on this maner Thy praier and thine almes are come vp into remembraunce in the presence of God Of this text some doe gather that his good workes did helpe to Iustification The solution The Holy ghost hath openly declared himselfe there for he saith that this Cornelius was a deuout man and one that feared God How could this be without that God had taught him inwardly by Faith Yea how could he know God and that deuoutly but by faith Ergo he was iustified before God by his Faith but the world knew not his Iustification And therefore the Holy ghost doth declare his inward Iustification when hée saith that he was deuout and feared God And also doth showe openly the fruits of his Iustification when he saith that he did Almes Moreouer you haue there that the Holy ghost fell on them afore they were baptised in water the which declareth openly that they were iustified before God This well declareth in your owne lawe whose words be these Cornelius Centurion being yet an Heathen man was made cleane by the gifte of the Holy ghost afore all good workes for he was an heathen man D. Barnes ¶ Looke more in Cornelius Iustified by grace what it meaneth Are iustified fréely by his grace ¶ This saieng doth S. Ambrose expound on this wise They working nothing nor acquiting him any whit are iustified by Faith alone by the gift of God This word Fréely although many be therewith offended is also euidently expressed by Paule himselfe in these words Fréely without the lawe without workes it is a gifte and such lyke which thou maist marke for they are all one with this foresaid exposition of S. Ambrose By Faith alone we are iustified which saieng signifieth thus much onely by the beliefe wherewith we beléeue that the mercie of God graunted in Christs bloud doth saue vs are we proâ—ounced righteous The word alone exclude the workes not that thou shouldest not doe them for vnto all good workes commaunded in the Scripture art thou bound and called to walke in them and must earnestly studie and indeuour thy selfe to leaue none of them vndone but that thou shouldest in noâ— condition thinke that thou art thereby iustified or made righteous before God Tindale How this place following is vnderstood The doers of the lawe shall be iustified ¶ So must it bée vnderstood saith S. Austen that we may knowe that they can no otherwise be the doers of the lawe except they be first iustified not that Iustification belongeth vnto doers but that Iustification doth procede all manner of doing ¶ Thus by the minde of S. Augustin we see that Iustification is first giuen that men might be able to doe the workes of the lawe This is also the exposition of the common glose D. Barnes Against those men which doe say they iustifie others Bretheren saith S. Austen we haue Iesus Christ our Aduocate with our Father he is the forgiuenesse of our sinnes he that helde this was in no heresie he that helde this was in no schisme For whereof came the schismes Truly when men do say we be iust when men do say we do sanctifie them that be vncleane we do iustifie the wicked we do pray and we doe obtaine But what saith Iohn If a man doe sinne we haue an Aduocate with the Father Iesus Christ c. ¶ Thus saith he by which words he did no more touch the Donatists then hée should now a dayes if he were a lyue gall them which doe so much chalenge to themselues all the authoritie in the Church to sanctifie and to iustifie men and doe for filthie gaine set the same also ouer vnto others Mus. in his Com. pla fo 224. How God doth iustifie vs. We said in the first Article of the word of iustifieng that to be iustified is as much to say in this matter according to yâ— meaning of the Scripture as to be acquited by grace from sinne to be taken for iust Therefore God doth so iustifie vs that hee forgiueth our sinnes he hideth them doth not charge vs with them any more but doth rather impute Iustice vnto vs not ours which is none but the Iustice of his Sonne our Lord Iesus Christ. And by this imputation of Iustice he maketh vs saued and blessed So the Apostle doth foure times set forth this Iustification to the Romanes least we should séeme to bring any thing with vs of our owne Lyke as Dauid saith he doeth expresse the blessednesse of yâ— man to whom God imputeth righteousnesse without workes saieng Blessed be they whose wickedness be forgiuen and whose sinnes be hidden Blessed is the man to whom God doth not impute sinne It appeareth verye well that the Iustification which is imputed by grace without works is the forgiuenesse of sinne the help vnto saluation For where as he might haue said Blessed hée they whome God doth iustifie without workes he saith Blessed â—e thou whose sinnes be forgiuen and whose sins be hidden Blessed is the man to whom God doth not impute sinne Muscul. fo 225. Iustifieng of the vngodly But beléeueth on him that iustifieth the vngodly ¶ God is said to iustifie the vngodly because he pardoneth his sinnes and of a wicked man maketh him good The Bible note ¶ Which maketh him that is wicked in himselfe iust in Christ. Geneua Of two manner of Iustifications There is two manner of Iustifications vnderstood in holye Scripture the one before God the other before man Of Iustification before God it is truly said of S. Paule Rom. 4. 3. Credidit autem Abraham c. Abraham beléeued God and it was imputed vnto him for righteousnesse And of Iustification before men S. Iames speaketh in the 2. chapter of his Epistle verse 21. Abraham pater noster c. Was not our father Abraham iustified through workes when he had offered his sonne vp vpon the Altar c. And yâ— he so ment appeareth by his very words which followeth within few lines after thus Credidit autem Abraham c. Abraham beleeued God it was reputed vnto him for righteousnesse he was
called the friend of God Thus wée sée S. Paule Lames reconciled both teach Iustification by faith in the sight of God I. Gough How God is iustified in vs. To the end saith S. Paule that all months might be stopped and all the world acknowledge it selfe to be indebted vnto God and that he onely should be iustified ¶ After what sorte is it that God shall be iustified in vs according to S. Paule To wit when all of vs condemne our selues and haue not the boldnesse to striue against God but doe willingly confesse that all of vs are indaungered vnto him if we be once come to that point then is God iustified yâ— is to say his righteousnes is commended by vs with such praise as he deserueth But contrariwise if men exalt themselues and acknowledge not that they be indaungered vnto God so as may condemne them nor confesse the bonde of debt which they haue forfeited vnto him although they protest that they minde to iustifie him that is to say to confesse that he is righteous yet neuerthelesse they condemne him Cal. vpon Iob. fol. 562. ¶ Looke in Workes in Faith that iustifieth How wisedome is iustified ¶ Looke Wisedome Obiection Men will waxe remisse in doing good workes if Faith alone iustifie Aunswere In Iustification a pardon is graunted for sinnes past and not of sinnes to come And if any man liue wickedly after Iustification without doubt he dispiseth the grace of iustification For who doth digge about the roote of a trée to the ende it shuld onely be a trée and not rather that it should be a good trée and bring foorth fruite Origen A liuely comparison for Iustification The iustifieng Faith is as it were a flame of fire which cannot but cast foorth brightnes And lyke as yâ— flame burneth the wood without the helpe of the light and yet the flame cannot be without the light so is it assuredly true that Faith alone consumeth and burneth away sinne without the helpe of workes and yet that the same Faith cannot be without good workes Wherefore lyke as we sée a flame of fire that giueth no lyght we know by by that it is but vaine and painted even so when we see not some light of good workes in a man it is a token that hée hath not the true inspired Faith which God giueth to his elect and chosen to iustifie and glorifie them withall And hold it for a certeintie that S. Iames meant so when he said Shewe me thy faith by thy workes and I will shew thée my faith by my workes Bar. Traheron IVSTINVS How he suffered martirdome for the defence of Christes Religion THis man in learning and Philosophie was excellent and a great defender of Christian Religion He exhibited vnto the Emperour and to the Senate a Booke or Apologie in defence of the Christians and afterward himselfe also died a Martir He suffered martirdome in the yeare of our Lord. 154. vndeâ— Antonius Pius as the Chronicles doe witnesse Abb. Vesperg and Eusebius in his Chronicle in the 13. yeare of the Emperour Antonius In the bo of Mar. fo 58. What moued him to imbrace the faith of Christ. This Iustinus Martir when he was an Heathen Philosopher as he confesseth of himselfe was moued to imbrace the Faith and Religion of Christ in beholding the constant patience of the Martirs which suffered for Christ in his time Keye What a Keye is after the minde of S. Austen SAint Austen saith that must be called a Keye whereby the hardnesse of our hearts are opened vnto faithâ— and whereby the secretnes of minds are made manifest A keye is it saith he the which doth both open the conscience to yâ— knowledge of sinne also including grace vnto the whole sonnes of euerlasting mystery This is the definition of this keye we speake off after S. Austen D. Barnes fo 258. ¶ The Law in hir right vnderstanding is the keye or at the lest way the first and principall keye to open the â—ore of the Scripture Tindale fo 184. ¶ What keye had the Doctors of the lawe sauing the exposition of the lawe Tert. cont Marcion lib. 4. The Captaines of the Church haue the keyes of knowledge to open the Scriptures vnto the people to them committed Therefore Commaundement is giuen that the Minister shuld open and the scholer should enter Hier. in Esa. li. 6. ca. 24. ¶ The keye is the knowledge of the scriptures whereby is opened the gate of turth Chrisostome in Math. homil 44. How the word of God is the right keye The word of God is the very keye in that is all the might and power to looke our sinnes and a man is but a minister and a seruaunt vnto this word This may be proued by our Master Christs words where he saith Goe your wayes into all the world and preach the Gospell vnto all creatures and hée that doeth beleeue and is baptised shall be saued but hée that doeth not beléeue shall be damned Heere maye you plainely sée that the Apostles be but ministers and seruaunts and haue no power but all onely ministration c. D. Barnes fol. 259. How the keyes were giuen vnto the Church Christ say they appointed Peter Prince of the whole Church when he promised that he would giue him the keyes But that which he then promised to one in another place he gaue it also to all the rest and deliuered it as it were into their hands If the same power were graunted to all which was promised to one wherein shall he be aboue his fellowes Héerein say they he excelleth because he receiued it both in common What if I aunswere with Cipriane and Augustine that Christ did it not for this purpose to preferre one man before other but so to settâ— out the vnitie of the Church for thus saith Cipriane that God in the person of one gaue the keyes to all to signifie the vnitie of all and that the rest were the same thing that Peter was endued with like partaking both of honour and power but the beginning is taken at vnitie that the Church of Christ maye bée shewed to be one Augustine saith If there were not in Peter a mysterie of the Church the Lord would not say vnto him I will giue thée the keyes for if this wer said to Peter the Church hath them not but if the Church hath them then Peter when he receiued them betokened the whole Church And in another place when they were all asked onely Peter aunswered Thou art Christ and it is said to him I will giue thée the keyes as though he alone had receiued the power of binding and loosing whereas he being one said the one for all and he receiued the other withall as hearing the person of vnitie Therefore one for all because there is vnitie in all Cal. 4. book chap. 6. sect 4. How the Dunce men interpreteth the keyes Dunce and all his
the chiefe of these is Loue. ¶ The chiefe of these is Loue not concerning iustification but concerning the applieng of all things to the profit of the Congregation Nothing letteth some one peculiar thing diuersly referred to be now inferiour now superiour to another Loue concerning prouiding for the necessitie of thy neighbour is chiefe and aboue Faith but concerning the obtaining of iustification and saluation doth Faith excell Loue. Now Saint Paule doth not héere dispute what Faith doth in iustification but what loue doth to them that be needie in the Congregation therin is Loue chiefe for it séeketh narrowly to see them hoâ—pen To this intent onely doth S. Paule giue Loue the chiefe place héere Erasmus in his Annotations vpon this place doth likewise expound it Tindale Of Mary Magdalens loue Many sinnes are foriuen hir for she loued much or whereby it commeth that she loued much ¶ Neither doe we héere wrest the words of the Gospell to maintaine a wrong opinion for in the history there goeth before first when they were not able to pay he forgaue them both If he forgaue them and if they were not able to pay he did not then forgiue them for their loue For if they had bene able to pay he would not haue forgiuen them Secondly ther goeth before Whether of these will loue him more Symon saith He to whom he forgaue him more Therefore the Lords aunswere could in effect be nothing els but this I haue forgiuen hir very much therefore hath she loued me much So then I say loue is of forgiuenesse and not forgiuenesse of loue And then it followeth immediately And he said to the woman thy faith hath saued thee goe in peace We do therfore conclude that there is but one onely satisfaction for the sins of all the world to wit Christ once offered vp for vs which are by faith made partakers of him Lu. For the loued much that is saith Theophilâ—ct she hath shewed hir faith abundantly And Basill in his sermon of Baptime saith he that oweth much hath much forgiuen him that he may loue much more And therefore Christs saieng is so plaine by the similitude that it is a wonder to see the enimies of yâ— truth draw and racke this place so fondly to establish their meritorious workes For the greater sinne a man hath forgiuen him the more he loueth him that hath bene so gracious vnto him And this woman sheweth the duties of loue how great the benefite was she had receiued and therefore the Charitie that is héere spoken off is not to be taken for the cause but as a signe For Christ saith not as the Pharesies did that she was a sinner but beareth hir witnesse that the sinnes of hir life past are forgiuen hir Bâ—z◠¶ Many sinnes are forgiuen hir because she loued much Not that hir loue obtained remission of hir sinnes but faith out of which hir loue procéeded and therefore Christ openly affirmeth Thy Faith hath made thée safe For as saith Saint Paule without faith it is impossible to please God Heb. 11. 6. And whatsoeuer is not of faith the same is sinne Rom. 14. 23. Tindale ¶ The more we knowledge our sinnes to God the more shal be forgiuen vs. The lesse we acknowledge our offences the lesse forgiuenesse we receiue as by Christs example to Symon the Pharesie of two debters who confessed that man to loue most that had most forgiuen him So it is said of Christ by this woman meaning Mary Magdalene she hath loued me most therefore most is forgiuen hir She hath knowen hir sins most whereby she hath most loued me and thou hast lesse loued me because thou hast lesse knowen thy sinnes therefore because thou hast lesse knowen thy sinnes thou art lesse forgiuen Hemmyng We may not thinke that loue causeth remission of sinnes but that remission of sinnes causeth loue for that our loue followeth and goeth not before Christ declareth in the same place saieng He that hath much forgiuen loueth much to whome lesse is forgiuen he loueth lesse Doth not Christ héere manifestly teach that Gods forgiuing engendereth in vs much loue or little If we examine the circumstaunce of the place and ponder it diligently we shall finde it to be none other wise But how shall we aunswere the phrase of Scripture which saith that many sinnes are forgiuen hir because she loued much Sommer is high because the trees blossome and yet the blossoming of the trees doth not cause Summer but Summer causeth them to blossome So Winter causeth colde and not colde Winter yet we complaine on Winter because it is so cold So we say the tree is good because the fruite is good Tindale How perfect loue casteth out all feare ¶ Looke Feare The meaning of this place following No man knoweth whether he be worthy of loue or hatred ¶ The meaning of this place is that man knoweth not by these outward things that is by prosperitie or aduersitie whom God doth sauour or hate Luther vpon the Psal. fol. 46. ¶ By any outward thing in this life no man knoweth whether he is loued or hated of God The Bible note No man knoweth c. ¶ Meaning what thing he ought to chuse or refuse or man knoweth not by these outward things that is by prosperitie and aduersitie whome God doth sauour or hate for he sendeth them as well to the wicked as to the godly Geneua The difference betweene Loue and Charitie There is saith this Authour as much difference betwéene Loue and Charitie as is betwéene thred and twined thred For though all twined thred be thred yet all thred is not twined thred So this word Loue is more common and more generall then is Charitie For true it is that all Charitie is Loue but it is not true that all Loue is Charitie In Gréeke Charitie is Agape and loue is Eroz There is the same difference in the one word from the other that is in a pen and a quill All our pens for the most part be quills but all our quills be not pens The quill is that remaineth in his nature without anye other fashion or forme put to it The pen is a quill shaped and formed and made apt to write Lykewise Loue is the common affect or fauour Charitie is Loue reduced into a due order towards God and man as to loue God alone for himselfe to loue man for Gods sake c. Lupset Of fiue manner of loues There be fiue waies noted of louing one another Of the which number one way is praised three be vtterly dispraised one neither praised nor dispraised First I may loue my neighbour for Gods sake as euery good vertuous man loueth euerye man Second I may loue my neighbour of a naturall affection because he is my sonne my brother or my kinsman Thirdly I may loue for vaine glorie as if I looke by my neighbour to bee worshipped or aduaunced to honour Fourthly I may loue
meanes seperated from the vnbeléeuers Or inasmuch as it was with God from eternitie before men were borne Of this Paule speaketh writing to the Galaâ—hians that hée was sette aparte to preach the Gospell from his mothers wombe longe before hée was conuerted And vnto the Ephesians also he sayth that we were predestinate before the foundation of the worlde were layde And to the Romanes of the Twinnes he sayth before they hadde done either good or bad Iacob haue I loued and Esau haue I hated And we at this present speake of this eternall Predestination of God Wherefore the other is nothing but a declaration of this Predestination therefore maye bée taken both commonly and properly But forsomuch as God doth all thinges by an appointed Counsell and nothing by chaunce or fortune vndoubtedly whatsoeuer he createth or doth he appointeth to some ende and vse After this manner neither the wicked nor the Diuell himselfe nor sinners canne be excluded from Predestination for all these things doth God vse according to his will c. Pet. Mar. vpon the Rom. fol. 291. Augustine in his booke De Predestinatione sanctorum the 10. Chapter thus defineth Predestination that it is a preperation of grace And in the. 12. Chapter hée sayth it is foreknowledge and a preparation of the gifts of GOD by which they are certeinly deliuered which are deliuered but the rest are left in the masse and lumpe of perdition In an other place he calleth it the purpose of hauing mercye The Maister of the Sentences in the first booke Distinct. 40. defineth it to bée a preparation of grace in this present time and of glorye in time to come These definitions I reiect not Howbeit because they comprehende not the whole matter I will bring in an other definition more full as nigh as I canne I saye therefore that Predestination is the most wise purpose of GOD whereby he hath before all eternitie constantlye decréed to call those whome hée hath loued in Christ to the adoption of his children to iustification by faith and at length to glorye through good workes that they maye bée made lyke to the Image of the sonne of God and that as then should bée declared the glorye and mercye of the creator This definition as I thinke comprehendeth all thinges that perteine vnto the nature of Predestination and all the partes thereof maye be proued by Scripture Pet. Mart. vpon the Rom. fol. 292. Predestination wée call the eternall and immutable decrée of God by the which he hath once determined with himselfe what hée will haue to bée done with euerye man For he hath not created all to bée of one condition Or if we will haue the definition of Predestination more large wée saye that it is the most wise most iust purpose of God by the which before all times hée constantly hath decréed to call those whome hee hath loued in Christ to the knowledge of himselfe and of his sonne Christ Iesus that they maye bée assured of theyr adoption by the iustification of fayth which working in them by charitie maketh their workes to shine before men to the glorie of their Father so that they made conforme to the Image of the same God maye finally receiue the glorye which is prepared for the vessells of mercye These latter partes to wit of vocation iustification of fayth and of the effect of the same I haue added for such as thinke that wée imagine it sufficient that we bée predestinate howe wickedlye soeuer wée liue We constantly affirme the playne contrarye to wit that none liuing wickedly canne haue the assuraunce that he is predestinate to lyfe euerlasting yea though man and Angell woulde beare recorde with him yet will his owne conscience condempne him vnto such time as he vnfeinedly turne from his conuersation Knox. Who hath predestinate vs to the adoption of children by Iesus Christ. ¶ This is the true vnderstanding of Predestination that without anye merites or deseruings of ours yea afore the foundation of the world was laid GOD hath decreed with himselfe to saue through Christ all them that doe beléeue How Predestination was the first worke that God made God before the beâ—inning of the worlde did worke but onelye the worke of Predestination of the which Saint Paule sayth Ephesians 1. GOD hath predestinate and chosen vs to him through Christ our Lord before the foundation of the world was laide So that the work of Predestination was the first worke of God that we doe reade of in the scripture which was perfectly finished before the world began The second worke of God was the worke of creation that is of making all things of nothing Of this worke it is written Qui viuit in eternum creauit omnia semel He that liueth euerlastingly without beginning and without ending made all things at once By all thinges is vnderstoode the matter and substaunce whereof all thinges was afterwarde made which is called of Moses Coelum terram That vndigested and vnshaped and vnfashioned lumpe called of the Poettes Chaos whereof all the Firmament and the foure Elementes were afterwarde made that was made by the woorke of creation Idque semel and that all at once The worke of creation béeing ended God procéeded to the diuiding and setting of things in order which is called Opus distinctionis And in this worke we reade that GOD was occupied sixe daies This worke béeing ended almightie God ceased from making of any mo new things and yet he neuerthelesse worketh continually in the redressing in the preseruing and in the gouerning of the things that he hath made Indéede vpon the sixt day he made man and blessed him with the strength of generation in his posteritie vnto the end of the worlde by vertue of which blessing all men doe increase doe multiplye doe flourish and come into the world And yet notwithstanding that work of the sixt day God stil a pace worketh by his diuine prouidence gouerning of man wonderfully which is called Opus gubernationis for the which his worke we are bound euery man to praise him and to magnifie him according as we be taught by the prophet in the Psalme saieng in the person of Christ O Father Tues qui extraxisti me de ventre c. Thou art he yâ— tookest me out of my Mothers wombe Ric. Turnar No reason can be giuen why God did predestinate this man more then that but onely that it was his pleasure so to doe I aske how came it to passe that the fall of Adam did wrap vs in eternal death so many nations with their children being infants without remedy but because it so pleased God Heare their tongues which are otherwise so pratling must of necessity be dumb It is a terrible decrée I grauÌ„t yet no man shal be able to deny but yâ— God foreknew what end man shuld haue ere hee â—reated him therfore foreknew it because he had so
Hierome aduersus Iouinian lâ— 1. Of the virgin that was sought for Dauid Let there be sought for my Lord the king c. ¶ Dauid tooke this virgin not for lust but for the health of his body by the aduise of his counsell which séemeth to be done by the speciall dispensation of God and therfore not to be followed as an example The Bible note Wherefore virginitie is praised S. Paule praiseth virginitie in them that are apt and able to embrace that state of liuing that they might with more speede go forth to preach and to serue the congregations He praiseth it not because he iudgeth that state to deserue the more grace for this errour fighting against the iustificatioÌ„ of faith he most of all abhorreth We deny it not saith Melancthon but yâ— ther be distinct states of liuing The Maior of the citie excelleth yâ— ship-maister but yet deserueth not the Maior more grace for gouerning the citie then the Shipper for ruling the Ship Yea it is possible that the shipper may worship God better in his ship then the Maior in the citie Wherefore these degrées differ not concerning the spirituall life by faith or any grace therby to be obteined although they conferred together in yâ— externe life one excelleth another for God willeth an order to be in offices and states of liuing A memorable fact of a virgin in defence of her country Aeneas Siluius otherwise Pope Pius the second in describing of Asia minor cap. 74. reciteth a certeine fact of a worthy virgin who at what time the Turkes were besieging a certeine towne in Lesbos and had cast downe a great part of the walls so yâ— al the towns men had giuen ouer putting on a mans harneis stepped forth into the breach where not only she kept the Turks from entring in but â—lue of them a great sort The citizens séeing the rare courage good successe of the maide toke to them againe their heart and harneis and so lustely laied about them that an incredible number of the Turks wer slaine The rest being repulsed from the land reculed into their ships who being then pursued by a nauie of Calisa were worthely discomfited likewise vpon the sea And thus was the I le of Lesbos at that time by a poore virgin that is by the strongâ— hand of the Lord working in a weake creature preserued from the Turks In the booke of Mar. VNBELEEVERS What S. Paule doth meane heere by vnbeleeuers BEare not the strange yoke with the vnbeléeuers ¶ Nothing in this world can hinder a man so much from true godlinesse as doth the amitie and friendship with the vngodly The sonnes of God did in the beginning ioyne themselues in amitie or friendship with the children of men and they were all destroyed by a floâ—d Hée that toucheth Pitch shall be defiled therewith Beware therefore if ye wil continue and abide stedfast in the true doctrine that ye accompanye not your selues with vngodly Epicures which without the feare of God doe giue themselues to all kinde of mischiefe and blasphemie Sir I. Cheeke ¶ He séemeth to allude to that which is written Deut. 23. 10. where the Lord commandeth that an Ore and an Asse be not yoked together because the match is vnequall So if the faythfull marrie with the Insidells or else haue to doe with them in anye thing vnlawfull it is héere reproued Geneua VNCIRCVMCISED LIPPES What is meant by vncircumcised lips SEeing that I haue vncircumcised lips ¶ To be of vncircumcised lips is to haue a tongue that lacketh good vtterance to set out matter withall T. M. ¶ Uncircumcised lips ¶ Or barbarous and rude in speach And by this word Uncircumcised is signified the whole corruption of mans nature Geneua VNCLEANE SPIRIT How this place of the Euangelist is vnderstood WHen the vncleane spirit is gone out c. ¶ Unlesse wée doe now at this present take better héede to our selues vse thankfully the grace of God nowe offered vnto vs by his Gospell and labour to expell these soule spirites that yet remaine among vs as couetousnesse whoordome vncleanenes c. the same that Christ héere threateneth vnto the Iewes shal happen vnto vs. Sir I. Cheeke When the vncleane spirit is gone out of a man c. ¶ The vncleane spirit after he is cast out when he commeth findeth his house swept and garnished taketh to him seauen worse then himselfe and commeth and entreth in and dwelleth there and so is the end of that man worse then the beginning The Iewes they had cleansed themselues with Gods worde from all outward Idolatry and worshipping of Idolls but theyr hearts remained still faithlesse to Godward and towarde his mercy and truth and therefore without loue also and lust to the law and to their neighbour for his sake and false trust in their owne works to the which heresie the childe of perdition yâ— wicked Bishop of Rome with his lawiers hath brought vs Christen were more Idolaters then before and became tenne times worse then in the beginning For the first Idolatry was soone spied and easie to be rebuked of the Prophet by yâ— Scripture But the latter is more subtile to beguile withall and an hundred times of more difficultie to be wéeded out of mens hearts Tindale fol. 35. ¶ When by the grace of God we are induced brought into the knowledge of the truth then are we deliuered from the power of Satan Therefore we must take héede that hée doe not to our vtter destruction returne againe into vs that is to say that wée fall not againe into our own infidelitie superstition and ignorance Then indéed shal we be in worse case then we were before Sir I. Cheeke What is meant by these three vncleane spirits ¶ And I sawe thrée vncleane spirits like frogges come out of the mouth of the Dragon ¶ That is a strong number of this greate Diuell the Popes Ambassadours which are euer crieng and croking lyke Frogges out of Antichrists mouth because they shoulde speake nothing but lyes and vse all manner of craft and deceite to maintaine their rich Euphrates against the true Christians Geneua VNFAITHFVLL How the vnfaithfull eate not Christs bodie ¶ Looke Eating Wicked Euill will VNGODLY The meaning of this place of the Prophet THe vngodly haue bent their bow c. ¶ That is a borrowed speach by which is signified the wicked enimies of Dauid were most prest and readyâ— to destroye him for this Psalme as some suppose was made when he fledde from Saule and hid himselfe from him in diuers and sundry places As ye read 1. Reg. from the. 22. to the. 27. wher his persecution was so great that at length he was faine to flye out of yâ— coasts of Israel vnto the Philistines after the like manner do our Saules daily persecute the christen Psa. 37. 12. T. M. ¶ Looke Wicked VNICORNES What is meant by the Vnicornes ANd heare me from among