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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	aaron_n	authority_n	priest_n	16	3	5.4338	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06863	A booke of notes and common places, with their expositions, collected and gathered out of the workes of diuers singular writers, and brought alphabetically into order. A worke both profitable and also necessarie, to those that desire the true vnderstanding & meaning of holy Scripture By Iohn Marbeck	Merbecke, John, ca. 1510-ca. 1585.	1581 (1581)	STC 17299; ESTC S112020	964,085	1,258

to bée verie Apostles of our Sauiour Christ preaching the Gospell to mens thinking most sincerely and purelye but at length they doe cleane fall awaye from Christ and become enimies of the worde Such were Philetus Himeneus and Demas with manye other These were giuen Christ of his heauenlye Father for to bée in such high roomes and offices for a time but not to be kept vnto eternall lyfe else howe canne that stande where he sayth This is the will of my Father that sent mée that I loose none of all those that he hath giuen mée but that I doe rayse them vp at the last daye So that they which bée giuen to Christ of his Father for to bée fellowe heires with him in his kingdome canne neuer perish I. Veron Wherevnto Iudas was called ¶ Looke Chosen What the cause of Iudas dampnation was The cause of Iudas dampnation was for that he layed holde onely vpon the iudgement of GOD sette forth in his Lawe without layenge holde vppon the grace and mercye of God sette foorth in his Gospell to all repentauntes and faythfull As Saint Peter did apprehende it after he had renownced Iesus Christ. Pet. Viret Of Iudas the brother of Iames. Iudas brother to Iames called also Thaddeus and Lebbeus preached to the Edessens and to al Mesepotamia He was slaine vnder Agbarus of the Edessens in Berito Booke of Mar. fol. 52. IVDGE How Christians may iudge in matters of controuersies Man who made mée a Iudge or a diuider ouer you ¶ It is to be noted that Christ at his first comming came not to be a Iudge but to be iudged and yet it cannot followe by this but that Christians may be Iudges in matters of controuersie Sir I. Cheeke ¶ Christ chiefely came to be iudged and not to iudge notwithstanding he willeth the Christians to be Iudges decide controuersies betwéene their brethren Geneua Are ye not good inough to iudge small trifles c. ¶ We learne héere in this place that we may haue our matters discussed before christen Iudges that is to say before them that be of a good and vncorrupted conscience Howbeit it were good that in euerie parish some honest and conscionable men should be appointed to make vnitie and peace betwéene neighbour and neighbour Maister bid my brother diuide the inheritaunce with me Christ answered Man who made me a Iudge or a diuider ouer you ¶ Christ came indéede to be iudged and not to iudge hée came to worke the worke of our redemption not to decide controuersies touching landes and possessions The Anabaptists vse this text for one of their reasons to condempne magistracie amonge Christians and therefore a verye learned and late writer in his exposition of this place writeth thus Hinc colligitur c. Héereof it may be gathered howe greatlye they doate which condemne Magistrates among the Christians by this place For Christ doth not reason of the thing it selfe as though it were prophane but of his owne vocation because hée was sent to another end although the thing it selfe is holy and good Iudgement of spirituall matters to whom it perteineth It perteineth to ecclesiasticall persons to iudge in spiritual causes But if any of thē do swarue from y● right rule of iustice he is subiect to the correctiō punishment of the ciuil magistrate As Aaron had his authoritie of iudgement in spirituall causes yet was he reproued by Moses And Abiathar the high Priest was deposed by Salomon and Sadoch set in his place And so should● Ahas if he had bene a good Prince haue deposed Vriah for making the prophane Altar What iudgement is forbidden Iudge not and ye shall not bée iudged ¶ Christ doth not héere forbid that kinde of iudgement that perteineth to Magistrates whereby euill dooers are iudged and punished and the innocent deliuered of the which kinde of iudgement Exo. 18. 19 Psa. 82. 1. Esa. 1. 17. but rather héere we are instructed and taught that we doe not rashly vncharitably iudge or condemne other mens faults hauing alwaies an eye vnto their faults and forgetting our owne ¶ He commaundeth vs not to be curious or malitious to try out and condemne our neighbours fault for hypocrits hide their owne faultes séeke not to amend them but are curious to reproue other mens Geneua ¶ This is not meant of the temporall iudgement for Christ forbadde not that but oft did stablish it as doe Peter Paule in their Epistles also Nor heere is not forbidden to iudge those déedes which are manifest against the lawes of God for those ought euery christian man to persecute yet must they do after the order that Christ hath set but when he saith Hypocrite cast out first the beame that is in thine owne eyes it is easie to vnderstand what manner of iudgement he meaneth c. Tindale fol. 137. The meaning of these places following Iudge no man c. ¶ Some distinguish thus that he iudgeth not as man iudgeth Other referre it to the time because he being in earth tooke not vpon him as yet the office of a Iudge But more rightly it is ioyned with the sentence following that the sence may be thus Christ iudgeth not and if hee doe his iudgement is firme and a●tenticall because it is diuine So that the former parte where he denieth that he iudgeth ought eyther to be restrayned to the circumstaunce of the present place For that hée might the better conuince his enimies of pride he vseth this comparison because they vsurped to themselues license to iudge preposterouslye and yet neuerthelesse could not abide him teaching simply and absteining from the office of a Iudge Marl. vpon Iohn fol. 294. Of iudgement because the Prince of this worlde is iudged c. When they shall knowe that I whome they called the Carpenters sonne and willed to come downe from the Crosse am the verye sonne of GOD which haue ouercome all the power of hell and reigne ouer all 2. Cor. 10. 12. Ephe. ● 19. Geneua Thinkest thou c. that thou shalt escape the iudgement of God ¶ We maye well excuse our selues before men and make them to beléeue that we are both iust and righteous for why Men can only iudge according to the outwarde workes and according to that which they sée and heare but hée that searcheth the heart and reines nothing canne bée hidden from him Therfore we cannot escape his true iudgement Sir I. Cheeke What it is to stand in iudgement The vngodlye shall not be able to stande in Iudgement ¶ To stande in Iudgement is to winne the processe and to haue sentence pronounced on their side and to robbe Iudgement is to let the processe and to haue sentence pronounced against right and truth Esay 10. 1. So then this text meaneth no more but that the wicked shall haue such a terrible sentence giuen vppon them that they shall not bée able to abide when the Lord shall come then to generall

therefore she doth willingly submit her self to them in all things for God For she knoweth verie well that God would that euerie man should be subiect vnto them in all things which are of their charge And that they which doe resist the same resist the ordinance of God and do set vp themselues against him Ro. 13. 1. 1. Pet. 2. 13. Pet. Viret How the Ecclesiasticall person is subiect to the ciuill Magistrate It perteineth to ecclesiasticall persons to iudge in spirituall causes but if anie of them swarue from the right rule of iustice he is subiect to the correction and punishment of the ciuill magistrate As Aaron had his authoritie of iudgement in spiritual causes yet was he reproued by Moses And the high Priest was deposed by Salomon and Sadoc set in his place And so shuld Ahas if he had ben a goodly prince haue deposed Vriah for making the prophane Altar How Magistrates that doe not perswade the people to Gods worde are not to be obeied in cause of conscience The. xxi Princes that were sent to explorate and search the priuitie and conditions of the land of Canaan two of them perswaded the people to beleeue Gods promises and not to feare the people that dwell in the lande Unto these godlye Princes was no faith nor eredence giuen of the people The Princes that perswaded the thing contrarie vnto God were beleeued of the people and their counsell admitted By this we learne that such Magistrates as perswade the people to Gods word should be beléeued and obeied the other not in cause of conscience ther must God onely be heard Act. 5 29. Math. 10. 28. Or els people shall faile of a right faith For he that knoweth not what his duetie is to God and his lawes will beléeue rather a lye with his fore-fathers then the truth with y● worde of God And this man is no méet auditor nor disciple of the word of God 1. North. MAGNIFIE What it is to Magnifie THis day will I begin to magnifie thée ¶ To magnifie properly is to aduaunce and set forth excéedingly and to bring him in estimation as it is sayde Gen. 12. and often in the Psalmes T. M. MAHOMET Of the rising vp of this false Prophet MAhomet of Arabia as most men saye of the mother side descended from Abraham by the linage of Ismael his son which he had by Agar his seruaunt which was a Iew béeing fatherlesse and motherlesse He was by the Scenites solde to a great rich Merchaunt who loued him so greatly for his fauour and wit that he made him ruler of all his merchaundise and businesse and was verie diligent in his maisters affayres and gained much by occupieng with the Iewes Christians and in vsing their company learned many things both of the one lawe and of the other His Maister chaunced to dye without heyre leauing his wise verie rich who being about the age of 50. yeares liked the younge man Mahomet so well that shée tooke him to husband and made him of a poore man very rich At the same time it chaunced a Monke named Sergius a man of verie euill nature and verie subtile who fled Constantinople for heresie to fall into familiaritie with Mahomet by whose instruction he increased so in Magicall arte that by his counsell and aide hée tooke vppon him to make the people beléeue that he was a Prophet and shewing some points of Magike he first perswaded his wife and his householde He had also an infirmitie called the falling sicknesse And when his wife being sore afraide thereof would aske him what it was hée made her beléeue that it was the Angell of God which came oftentimes to speake vnto him and forasmuch as he coulde not abide as man the diuine presence he fell into such agonie and alteration of spirit After this his wife died and left him meruailous riches who then what for the riches y● constāt report that went on Mahomet the Prophet he became in greate reputation amonge the Gentiles And so by the counsell of Sergius he called himselfe the greate Prophet of God and shortly after when his name was published and of great authoritie he deuised a lawe or kinde of religion called Alcaron In the which he toke some part well neere of all the heresies that had ben before his time With the Sabellians he diuided the trinitie with y● Maniches he affirmed to be but two persōs in the deitie he denied the equalitie of the father the son with E●nonius and sayd with Macedone the holy Ghost was a creature and approued the multitude of wiues with y● Nichola●tes he borrowed of the Iewes circumcision and of the Gentiles much superstition and somewhat he toke of the Christian veritie beside many diuelish fantasies inuented of his own braine Those that obeied his lawes be called Sarase●s When he had liued fortie yeares he died of the falling sicknesse which he had of long time saieng that when he was taken therewith y● the Angell Gabriel appeared vnto him whose brightnesse he could not behold He was buried at Medina thrée daies iourney from the red sea an hundred miles from Mecha where is now the chiefe temple of his law He was after y● incarnation of Christ 600. yeares Of the faire shew of holynesse in the kingdome of Mahomet In outward pretence of religion euen the common sorte of their people excell the Popish Monks● Yea● euen they that are best reformed For not onely their Clergie Monks but also their communaltie say the cōmon praiers together fiue times euerie day Namely at the Sun rising at noone at after noone at the Sun setting and after supper when they goe to bed At which time or they go to pray they wash themselues they make themselues bare foote they knéele downe vpon the ground and the noble men and commons intermedling themselues altogether with the King accomplish their ordinarye praiers with certeine bowing and falling flatte downe without some lawfull let no man may neglect the ordinary praiers vnpunished They keepe their ordinarie holydayes and fasting daies with great deuotion and reuerence They make often exhortation to holynesse of lyfe to the people-ward To dealing of doles To making of pilgrimages in remembraunce of their Saints and specially of the Prophet Mahomet They haue many Hospitals as well in their high waies as in their cities for the receiuing and succouring of poore folke Pilgrimes They haue Monkes of such spare and staied behauiour as neuer was heard of both in diet in apparell in forsaking of al things and in withdrawing themselues from the company of the common multitude So as they maye seeme to resemble rather Iohn Baptist yea or the very Apostles for the straitnesse of their lyfe Some of them haue visions rauishments traunces and some of them are renowmed for myracles as well in their life as after their death Moreouer ther is wonderfull honestie and behauiour among them

because the King should not entice him by this sweete poison to forgette his religion and accustomed sobrietie and that in his meate and drinke hée might dailye remember of what people he was And Daniel bringeth this into shewe how God from the beginnning assisted him with his spirit and at length called him to be a Prophet Geneua DARKNESSE Of the darknesse that was in the land of Iewrie at the death of Christ. DArknesse ouer the land c. ¶ Not ouer the whole earth but this darknesse was ouer Iudea onelie or Hierusalem For if this darknesse had bene ouer the whole worlde it woulde haue ben thought a natural Eclipse and so not regarded of men But to haue Iudea couered with darknesse and the Sunne to thine in other places was a more notable myracle Tertulian doth affirme in this Apologitico that this darknesse of the Sunne was written in the booke of auncient monuments of the Romans For Pilate as he writeth in an other place had foreshewed all these things vnto Tiberius Eusebius also in his Chronicles maketh mention of this darknesse of the Sunne and of the earthquake by the which manie hou●es in Bechania sell downe Hee bringeth in Philogontis the writer of the Olimpiades for his witnesse There want not some which write that this darknes was ouer the whole world béeing lead thervnto by the writing of Philogontis and Orosius describing ●eraduenture those things which were kept of this matter in the monumentes of the Romanes beeing written and foreshewed as we said euen nowe by Pilate vnto Tiberius But although this was brought foorth by one or two writers yet notwithstanding the historie of their times was so common that such a notable myracle could not be buried in silence of so manie which diligentlie obserued those things which were not so well worthie to be remembred Marl. fol. 726. What is vnderstood by darknesse in this place And the darknesse comprehended it not ¶ This darknesse that is to saie the vnfaithfull which doe sit alwaies in darknesse and in the shadow of death doe all that they can to darken and put out the beames of this Sunne but they shal neuer preuaile Psal. 9. Esaie 29. Abdy 1. Sir I. Cheeke They could not perceiue nor reach vnto it to receiue any light of it no they did not so much as acknowledge him Beza What is meant heere by darknesse And men loued darknesse c. By darknesse is héere meant the ignorance of Christ and whatsoeuer else worldlie men loue moe then Christ. For they which are not borne of God as they cannot heare the word of God so it is necessarie y● they prefer the ignoraunce of Christ before they knowledge him and so to loue darknesse more then light Marl. vpon Iohn fol. 82. DAVID Of Dauids praise to king Saule by Doeg DOeg one of the chiefe about Saule hated Dauid and praised him to Saule not of loue but of hatred thinking that for as much as Saule was now vexed with a diuell he might kill Dauid at one time or other but God turned it to good Lyra. The cause whie Dauid was vnknowne both to Saule and Abner Saule said to Abner whose sonne is this younge man and Abner aunswered as thy soule liueth O King I cannot tell ¶ Saule knewe not Dauid now although he had béene in seruice with him afore And the matter that brought out Saule of knowing of Dauid was his bearde which was now growne and did chaunge the sight of his face verie much And whie did Abner saie that he knew not Dauid seeing hée was in seruice with him before Ans. It might bée that Abner did not know Dauid for that he was captaine of the kings armie and alwaies occupied in the kings affaires in the extreame partes of his dominion and not at home during the small time of Dauids béeing with king Saule Lyra. Of Dauids comming to Ahimelech the Priest When Ahimelech sawe Dauid come so sodeinlie so hastelie vnto him and also alone he meruailed not a little thereat and saide Quare tu solus nullus est ●ecum Whie art thou alone and no man with thée Héere it seemeth that Dauid had no bodie with him but himselfe alone when he came to Ahimelech but that is not so for the text saith afterward if thy seruants be cleane fro women So that it appeareth that he had men with him but yet verie few in comparison of them that he was wont to haue And therefore Ahimelech saith Whie commest thou alone The Euangelist S. Mathew also saith haue ye not read what Dauid did when he was an hungred and they that were with him how he entered into the house of God and did eate the shew breads which were not lawful for him to eate neither for them which were with him but onelie for the Priests Héere it is plaine that he came not to Ahimelech alone Ric. Turnar Of Dauids ●e to Ahimelech The king hath commaunded me a certaine thing c. ¶ These infirmities that we sée in the Saints of God teach vs that none hath his iustice in himselfe but receiueth it of Gods mercie Geneua ¶ This lie that Dauid made to Ahimelech Priest of Nob and such like infirmities as we see in the Saints of God maie teach vs that no man is iust of himselfe but receiueth all iustice at Christs hand The Bible note Why the people flocked to Dauid And there gathered vnto him all men that were in comberaunce and in debt ¶ The peoples gathering to Dauid was not to assemble a rebellious multitude to inuade King Saule and to depose him from the Crowne to set vp himsel●e For neither they came for anie such purpose but for their succour béeing in debt and trouble or otherwise vexed Neither did Dauid send for them nor incited anie to take his part nor proclaimed himselfe to be King or published the Lords anointing of him or euer vsed that multitude that came vnto him for anie such purpose And yet the question is moued both by Caietanus and Lyranus héerevpon The question saith Ca●etanus ariseth whether it were lawfull for Dauid to receiue these debters in the preiudice of the Creditours that had lent them The solution is that if these men had houses fieldes or vineyards they are vnderstood to haue lefte their goods vnto them But if they were vtterlie vnable to paie their debts they were excused for their vnabilitie vntill their better abilitie For that Dauid excellentlie instructed all thē that came vnto him while he taried in that Caue The Psalme testifieth I will praise the Lord at all times Conteining according to the letter a doctrine giuen ther of Dauid vnto the Souldiers Therefore Dauid receiued not these men in preiudice of their Creditours And thus as he did not receiue them to the preiudice of anie priuate man so hée receiued them not to the preiudice of the King publike state Where as Lyra moueth the other question saieng