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 theÌ„ do swarue from yâ— right rule of iustice he is subiect to the correctioÌ„ 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 shouldâ— 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 aâ—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. â— 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
to suffer anie thing then they will bée lyke vnto the wicked finally they are such which doe not resist euill but doe ouercome euill 〈…〉 dooing that which is good Marl. fol. 77. How the meeke shall pssesse the earth Blessed are the méeke for they shall possesse the earth ¶ By the earth vnderstand all that we possesse in this worlde which all God will keepe for vs if wée bée soft and méeke And whatsoeuer 〈…〉 arise yet if we will be patient and abide the end will goâ— on our side As it is written in the Psalme 37. 9. The wicked shall bée wéeded out but they that abide the Lords leasure shall inherit the land And againe within a while the wicked shall be gone thou shalt see his place where he was and he shall be away but the meeke shall inherite the earth Euen as Be still and haue thy wilt of a little medling commeth great 〈…〉 for a patient man shall weare out all his enâ—mied Tindale fo 210. How that God doth guide the Meeke in iudgement Dirigit mansuâ—tos in iudicio docebit mitos viaâ— suas Them that bée méeke shall be guide in iudgement and such as be gentle them shal he teach his waies ¶ To guide yâ— méeke in iudgement is not meant onely to be their helpe onely when they shall come before the Iudges of this world but to guide them in iudgement iâ— héere meant to make them through his grace knowledge of his law to liue orderly vprightly in all their doings with right iudgement true discerning of vertue froÌ„ vice This great gift doth God of his gratious goodnes giue vnto men that be sinners but yet saith the Prophet not to all manner of sinners but onely to those yâ— be méeke gentle Vniuersa via Domini misericordia veritas requirentibus testamentum eius testimonia eius All the wayes of the Lord are mercie truth but yet sayth the Prophet Requirentibus testamentum eius testimonia eius Unto such as kéepe his couenaunt and testimonies To the sturdy rebellious sinners Via Dominni odor mortis fuit The wayes of yâ— Lord is a deadly sauour and a pestilent stinke which neuerthelesse of themselues and namely to all good men are Odor vitae the sweete odour of life So that to the wicked the wayes of the Lorde his commaundements are the occasion of their great damnation but vnto the méeke and such as feare the Lord they are light vnto life ouerlasting through the mercie and truth graunted vnto vs in and by Iesus Christ our Lord. Riâ— Turn MELCHISEDECH How he is a figure of Christ. WIthout Father without Mother without kinne c. ¶ So called because that Moses maketh no mention of his parents kinsfolkes but as he had bene sodeinly sent of God into the world to be a figure of Christ or euerlasting Priest and shortly taken out of the worlde againe So Christ as touching his humanitie had no Father and concerning his diuinitie had no mother Geneua ¶ It is sayd that Melchisedech is without father mother because that no mention at all in Scriptures is made of his parents nor yet of his genealogie And thus doth the Scripture declare yâ— he is a liuely figure of Christ which as touching his Godbead is without mother being begotten of his father without all beginnings and as touching his manhood is without father being conceiued by the mighty operation of the holy Ghost Sir I. Cheeke How Melchisedech and Sem is one person Lyra sayth that Melchisedech was the same person which in Scripture is called Sem the first son of Noâ— And S. Paule Heb. 7. saith that Melchisedech was without father without mother without kinne and hath neither beginning of his dayes nor yet end of his lyfe So that by this it should séeme Melchisedech Sem not to be one person To this aunswere is made on this wise that the Apostle reporteth Melchisedech to be without father mother because the Scripture maketh no mention of them not that he was without parents kinsfolks c. For although yâ— Scripture make mention of yâ— father mother of Sem and of his Genelogie yet it is not vnder the name of Melchisedech but vnder the name of Sem. And so is yâ— Apostle to be vnderstood that vnder the name of Melchisedech no mentton is made in the Scripture of his father and mother Lyra. The meaning of Saint Paule in making mention of Melchisedech Saint Paule writing to the Hebrewes goeth about to disswade them from the vaine confidence they had in the sacrifices and ceremonies of Moses lawe to perswade them to put their trust in that onely sacrifice that Christ had offered himselfe once for all And least they shoulde reiect his doctrine as hauing no ground in holy Scriptures he putteth them in minde of Melchisedech who was a figure of Christ and of his Priesthoode which was also a figure of Christs Priesthoode First he was a figure of Christ saith Saint Paule in that he was called Melchisedech which is by interpretation the king of righteousnesse the king of Salem which is the king of peace And in that hée was a Priest of the most high God and hath neither beginning nor ende of dayes noted in holy histories his Priesthoode séemed to be an euerlasting Priesthood and therfore saith Saint Paule he is likened to the sonne of God that is euerlasting and hath an euerlasting Priesthoode and is alwaie able to saue them that séeke saluation at his handes because he lyueth euer to make intercession for vs. This is the minde of Paule And not that Melchisedech was a figure of Christ and of his Priesthood in that he vsed to offer to God a sacrifice of bread and wine c. Crowley How Melchisedech is brought in of the Papists to mainteine the sacrifice of the Masse Melchisedech say they was a figure of Christ for hée was yâ— Priest of the highest And as Dauid saith Christ is an eternal Priest after the order of Melchisedech and therefore he offered bread and wine vndoubtedly Melchisedech was a figure of Christ but Saint Paule manifestlye declareth in what thinges he was the figure of Christ. In the rehearsing of the honours and dignitie of Melchisedech which is that he was an eternall Priest and king of peace and righteousnesse There is not one word of bread and wine They cannot finde in the booke of Genesis that Melchisedech did sacrifice vnto God but that he offered bread and wine to Abraham for sustenaunce of his people as Christ offered to vs his worde Melchisedech brought bread and wine and Abraham paide him tithe Christ after the same sorte gaue vs the Sacrament of his bodye and bloude but he did not offer it to God The Scripture sheweth forth Melchisedech vnder the figure of an eternall and onely Priest But the Papists appoint other Priests to bée Christs Uicars after his ascention into
was ment by Circumcision Lactantius lib. Insti 4. chap. 17. saith thus The meaning of Circumcision was that we should make bare our breasts to wit that we shoulde liue with a simple and plaine dealing heart because that part of the bodie which is circumcised is partlie like to a heart and is therefore part of the priuitie And the cause why GOD commaunded to make it bare was that by that signe he might admonish vs not to haue a couered hart yâ— is that we should not couer within the secretes of our conscience anie 〈…〉 whereof we ought to be ashamed And this is the Circumcision of the heart wherof the Prophets speake which God hath than 〈…〉 〈…〉 the mortall flesh to the immortall soule For the Lord being whole set fullie minded according to his eternall goodnesse to haue a cure for our life and safegarde did set repentaunce before our eies for vs to followe â—s a waie to bring vs therevnto So that if we make bare our hearts that is if by confession of our sinnes we satisfie the Lord we should obtaine pardon which is denied to the proud and those that conceale their faults by God who beholdeth not the face as man doth but searcheth the secrets of the breast How Circumcision is the signe of the Couenaunt And he gaue him the couenaunt of Circumcision ¶ Circumcision is not the Testament but a sacrament or holie signe of the couenaunt That is to saie of promise that God made to Abraham saieng I will be thy God and the God of thy séede after thee Sir I. Cheeke Why Christ was circumcised Why was Christ cirumcised seeing he is exempted from the number of sinners This doth S. Paule expound to the Galathians 4. 4. where he saith When the fulnesse of time was come God sent his sonne borne of a woman made subiect to the Lawe that he might redeeme those that were vnder the Law Wherefore as he was borne for vs so was he circumcised for vs. Neither was it his will to abolish Circumcision before hée had made his present Sacrifice vpon the Altar of the crosse by which doing he bare witnesse that Circumcision was Sacrament ordeined of God Hemmyng Why Circumcision was marked in the member of generation Out of Augustine in diuers places we gather that therfore God would haue it so to put vs in minde that Originall sinne is by generation tâ—aduced from the parents into vs And that euen as the foreskinne being cut off in the Parent doeth notwithstanding returne againe into the childe which is begotten so Originall sinne being remiâ—â—d vnto the parents buddeth by againe in the children which are brought foorth c. Pet. Mar. vpon the Rom. fol. 85. How the Iewes circumcise their children Whilest the Iewe circumcise the Infant there standeth one by with a little vessell full of earth or of dust whereinto they thrust the fores kinne being cut off as though the Diuel séemed by that meanes to haue his meate For the Lord said vnto the Serpent euen straight waie at the beginning vpon thy breast shalt thou créepe and earth shalt thou eate They séeme to thinke that the Diuell hauing thus gotten his meate departeth from the childe and will not afterward trouble him anie more Pet. Mar. vpon the Rom. fol. 87. How the Aegyptians circumcise their children The Aegyptians saith Ambrose circumcised not in the eight daie as God had commaunded but in the 14 yeare for that Ismael at that time receiued Circumcision which manner also it is most likelie the Arabians followed for at this day the Turkes also are circumcised at that age Although the Aegyptians as the same Ambrose affirmeth were woont also to circumcise their women kinde and that in the 14. yeare as they did their males And of this thing they gaue this reason that they would by this signe signifie that lust is to be restrained which in either kinde at that age beginneth chiefelie to be kindeled But God commaunded that onelie the male kinds shuld be circumcised and yet were not the women of the Hebrues counted either straungers from the Church or from the Couenaunt for they are alwaies numbred together with the men they that were vnmarried with their Fathers and the married with their husbands c. Pet. Mar. vpon the Rom. fol. 87. Obiection The people in the wildernesse ceased from Circumcision notwithstanding it was commaunded Aunswere They had Gods speciall dispensation so to doe for they were in continuall trauaile from place to place and could abide no labour being newlie circumcised but they made no lawe that circumcision should be quite abolished Lyra. ¶ They looked dailie to remoue at the Lordes commaundement which thing they that were newlie circumcised could not doe without great daunger Geneua CLOVDES How God did couer himselfe with cloudes when he spake to the people SUch is the vnspeakable power the high maiestie of God that like as Princes doe appeare and shew themselues in goodlie Tabernacles or houses and palaices richlie hanged and princelie adourned so the Cloudes serue vnto God to compasse him about when he speaketh vnto men As the Prophet saith Posuit tenebras latibulum suum in circuitu eius tabernaculum eius tenebrosa aqua in nubibus aeris He hath made darknesse to be vnto him as it were a secret closet or priuie chamber his Tabernacle that compasseth him round about is darke water thicke Cloudes of the aire And to make this as plaine as can be made to our dull senses read the 19. of Exodus and there shal ye finde it written that when God gaue the Lawe to the people of Israel he appeared to Moses vpon the top of Mount of Sinai in a thicke Cloud compassed about with smoke and flames of fire by the which straunge sight God declared his presence and also his power vnto the hard hearted people of the Iewes Likewise in the third booke of Kings the 8. Chapter we read that after the time king Salomon had builded the Temple almightie God to declare his presence to be readie to heare their praiers and to accept their Sacrifice made in that place filled the Temple at noone daie with a darke Cloud so that the Priests could not stand and minister because of the Cloude Also in the new Testament ye shal read in the 17 of S. Mathew yâ— when Christ vouchsafed to giue to the Apostles a tast of his heauenlie glorie before he should goe to the suffering of his passion to the ende that they should more stronglie constantlie abide in those bitter stormes of temptation when he should be spitted at and reuiled of the Iewes our Sauiour did transfigure and chaunge the state of his naturall bodie into the cléerenesse brightnesse and gloriousnesse of his heauenlie bodie that he should haue after his Resurrection in such wise yâ— his face did shine as bright as the Sunne and his garments that he did weare vpon his bodie
In that hée became their Captaine it séemeth hée sinned in receiuing such as Abimelech receiued the needie and vagabonds assembling them vnto him as is contained Iudi. 9. We must saie that he gathered them not to slaie the innocent as did Abimelech to slaie his bretheren neither to spoile the faithfull For we read not that he spoiled the people of Israel but rather kept their goods as is conteined afterward 1. Reg. 25. of Nabal but he gathered them to persecute the Infidells as is contained afterward in manie places to kéepe his owne bodie from the ambushment of Saule The which he might doe in such a necessitie chiefelie when he was now anointed King By reason whereof in such a case he might prolong the paiment of the debtes and in manie the forfeifure is released in the case aforesaid I. Bridges How Dauids adulterie was punished When God minded to punish Dauid for rauishing Bethsabe he said vnto him Thou hast done this thing priuelie but I will make the Sunne to beare witnesse of it How was that What was that God would doe vnto Dauid It was that Absalom should rauish his fathers wiues and defile them in the presence of all the people in the sight of the Sunne Cal. vpon Iob. fol. 22. How Dauid is said to be righteous Dauid did that which was right in the sight of God and turned from nothing that he commaunded him all the daies of his life saue onelie in the matter of Vrias the Hethite ¶ This séemeth not to be true for it is said in another place that he did sinne in numbring his people in the sentence he gaue againe Mephiboseth But it is to be vnderstood that these sinnes were nothing in respect of that he had committed against Vrias therfore were not reputed vnto him Lyra. How Dauid numbred the people and whereof it came Whereof came it that Dauid numbred the people the text reporteth how it was the Diuel that stirred vp all the mischife when Dauid numbred so the people of God Dauid then being one of Gods children was notwithstanding sometimes deliuered vnto the power of Satan to be beguiled by him Now when we sée this we haue good cause to praie vnto God and to come and shrowd our selues vnder the shadow of his wings and there to hide vs. For if such things befell vnto Dauid what shall become of vs c. Cal. vpon Iob. fol. 22. Why Dauid and Abraham are first rehearsed in the Genealogie The sonne of Dauid the sonne of Abraham ¶ These two are first rehearsed in the booke of the Genealogie of Christ because Christ was first promised vnto them For vnto Abraham it was said In thy séede that is to saie in Iesus Christ All Nations shall be blessed And Dauid in the mysticall Psal. saith Of the fruite of thy wombe shall I set vpon thy seate Geneua Where Dauid laied vp the Armour of Golias Dauid in the first booke of Kings Chapter 17. 54. saith that he put the Armour of Golias into his owne Tent. But Lyra saith that he laied it vp in the Tabernacle of the Lord. For so it appeareth saith he in the 21. 9. where it is said The sword of Goliah the Philistine whome thou slewest c. Behold it is wrapt in a Cloath behinde the â—phod Lyra DAVGHTERS OF MEN. ¶ Looke Sonnes of God Daughters of Sion ¶ Looke Sion DAVNCING How Dauncing is a cursed mirth THe wicked runne after the Tabor and the Flute c. ¶ It is true that the Flute and the Tabor and such other like things are not to be condemned simplie of their owne nature but onelie in respect of mens abusing of them for most commonlie they peruerte the good vse of them For certainlie the Tabor doth not sooner sound to make men merrie but there is alwaies lightlie some vanitie I saie not supersticious but beastlie For behodle men are so caried awaie as they cannot sport themselues with moderate mirth but they fling themselues into the aire as though they would leape out of themselues This then Iob ment to note héere a cursed mirth a mirth that God condemned Wherby we ought to take warning to restrain our selues from such loose wanton pastimes but let vs rather aduisedlie restraine our selues and set God alwaies before our eies to the ende that he maie blesse our mirth and we so vse his benefites as we maie neuer cease to trauell vp to heauen ward Thus you sée it behooueth vs to applie all our mirth to this ende namelie that there maie be a melodie founding in vs whereby the name of God maie be blessed and glorified in our Lord Iesus Christ c. Cal. vpon Iob. fol. 373. Against Dauncing vsed in these daies As it is lawfull to sing and we vse singing to giue thankes vnto God to celebrate the praises so also by a moderate dauncing we maie testifie the ioie and mirth of the minde For Dauid publikelie daunced before the Arke of the Lorde and the Maidens with daunces and songs celebrated his victorie against Goliah Maria also sister of Moses when Pharâ—o was oâ—erthrowen and slaine led daunces with other women sung a song of victorie Wherefore seeing holie men and chaft women vsed daunces we cannot saie that of their owne nature they be vicious But as it is vsed in these daies that men should daunce mingled together with women ought not to be suffered because that those things are nourishments and prouokers of wantonnesse lusts Maria the sister of Moses daunced not with young men but apart by hir selfe among women Neither Dauid daunced with women and maidens which celebrated his victorie daunced among themselues and not with men Per. Mar. vpon Iudic. fol. 286. What Daunces are honest and what euill Let vs remember that although honest Matrimonies are sometimes brought to passe by dauncing yet much more are adulteries and fornications wont to followe of their spectacles We ought to followe the examples of godlie fathers who now and then vsed daunces but yet such as wer moderate and chast so that the men daunced by themselues and the women aparte by themselues by such kinde of daunces they shewed forth the gladnesse of their mindes they sang praises vnto God and gaue him thankes for some notable beneâ—ite which they had receiued But we read not in holie Scripture of mingled daunces of men and women together But our men saie who can daunce after that sort In saieng so they vtter themselues what they séeke for in dauncing Pet. Mar. vpon Iudic. fol. 287. Augustine against Petilianus the 6. chapter The Bishops saith he were alwaies wont to restraine idle and wantonne dauncings But now a daies there are some Bishoppes which are present at daunces and doe daunce together with women so farre are they off to restraine this vice The same Augustine vpon the 32. Psal. when he expoundeth these wordes of the Psalter Of ten strings I will sing vnto thée
inclosed in a Boxe of an inche and an halfe déepe when the Priest will mumble vppe foure wordes in a corner and there bée tied till he waxe foistie vnlesse the Priest loose him A. G. How God is called a Rocke The Lord is my Rocke ¶ Godlie men haue called the Lord by diuers names according to their faith that is as they thought of God within themselues and as they also had proued As Dauid héere calleth him his rocke his Castle his deliuerer his strength his shield his horne of defence Psal. 18. 1. T M. ¶ By the diuersitie of these comfortable names he sheweth how his faith was strengthened in all temptations Geneua ¶ God is called a Rock because he his word lasteth for euer He is sure to trust to and a present comfort to belâ—â—uers their singular defence at all times T. M. How God is not chaunged If I shall speake euill against anie Nation saith the Lord and that Nation shall repent I will also repent me of that euill which I said I would doe And that Ieremie might more manifestlier vnderstande the things that were spoken he bad him goe into the house of the Potter where he saw the Potter make a vessell of claie which was broken in the handes of the workman But the Potter made againe another vessell of the same claie So saith the Lord if they repent I will also repent I do now make for them euill things but for euill things I will make good And yet as I haue said he changeth not his sentence because such threatenings and promises doe depend vpon a condition which is sometimes chaunged when as God abideth the selfe same Of this thing right well writeth Chrisostome vpon Genesis in his 25. homelie The Lord commanded Noe to build an Arke threatened that after an 120. yeres he wold destroie all mankinde by a floud but when in the meane time they nothing at all profited he cut off 20. yeres sent the floud in yâ— hundred yeare and yet was not God chaunged but the conditions of men veried The same Chrisostome also vpon Math. in his 65. homelie when he interpreteth this Uerelie I saie vnto you ye which haue forsaken all things c. demaundeth Was not Iudas one of the twelue And shall Iudas sit vppon the seates and iudge the twelue Tribes of Israel Did Christ chaunge his sentence No saith he but Iudas was chaunged Which selfe same thing we must iudge of the citie of Niniue of King Ezechias whom God pronounced should die For neither Niniue at that time perished nor Ezechias diâ—d because they were changed God said at the beginning that the feare of man shuld be vpon beasts but it happeneth contrarie For men are now afraid of Lions Beares and Tigers because they are of them oftentimes torne but that commeth héereof because the condition of men is chaunged and not the councell of God Pet. Mart vpon Iudie fol. 175. How God heareth no sinners God heareth no sinners that is he heareth none that repenteth not nor is not in minde to leaue their euill life Tindale ¶ Saint Austen saith This was not spoken of the Lord but of him that had alreadie his bodelie eies restored but the eiâ—s of the heart was â—ot yet opened and therefore he thought of the Lord that he was but a Prophet for afterward knowing that he was the Sonne of God hée worshipped him But the Lord himselfe when two did praie together in one Temple a Pharisie anâ— a Publicane doth saie that the Publicane confessing his sinnesâ— was more iustified then the Pharisie boasting his meritesâ— for although being iustified he ceased not to bée a sinner yet while he was a sinner he did praie and confesse his sinnes that he might be iustified and being heard he was iustified that he might cease to be a sinner and trulie he should not cease to be a sinner vnlesse he were heard being yet a sinner ¶ This place doth not so meane that God will heare no sinners that is alwaies readie to repent but of such as will neuer repent but still continue in their sinnes We must vnderstande that there be two kinde of sinners They that acknowledge their sinnes and repent vnfainedlie are heard and forgiuen of God Math. 9. 13. and. 28. Eze. 18. 21. But they that doe of an infidelitie continue in their sinfull abhominable liuing and despaire of the mercie of God shall neuer bée heard Iohn 5. 16. Sir I. Cheeke How God tempteth no man to euill ¶ Looke Temptation How we are made like vnto God After his owne likenesse ¶ That is after the shape and Image which was before appointed for the Sonne of God The â—hiefe part of man which is the soule is made like vnto God in a certaine proportion of nature of power of working so that in thatâ— we are all made like vnto God T. M. ¶ This Image and likenesse of God in man is expounded where it is written that man was created after God in righteousnesse and true holinesse meaning by these two words all perfection as immortalitie wisedome truth innocencie power c. The Bible note How to serâ—e God in the spirit ¶ Looke Spirit Of Gods permission or suffering ¶ Looke Permission What the hiding of Gods face is ¶ Looke Hide How God is to be worshipped ¶ Looke Worship How God is called a consuming fire For the Lord thy God is a consuming fire ¶ Because God proueth his by afflictions therefore he is called a consuming fire Heb. 12. 29. And because he consumeth the vnfaithfull remednesse for there is nothing that can resist his anger towards them T. M. How Gods ordinaunce may not be broken There were some orders in the Primatiue Church commanded by God and some there were deuised by man for the better training of the people Such orders as were commaunded by God maie in no wise be chaunged onlie because God commanded them For as God is euerlasting so is his word commandement euerlasting On the other side such orders as hath bene deuised by men maie be broken vppon some good consideration onelie because they were men that deuised them For as they be mortall so all their wisedomes and iudgements be but mortall And so indéede as touching such things as hath bene ordeined by men we are not bound of necessitie to the order of the Church but such things as God hath commaunded preciselie by his worde maie not bée broken by anie custome or consent How God was seene ¶ Looke See Of Gods consolation in trouble And that because we should not put our trust in our selues but in God ¶ God doth helpe and deliuer vs when we doe patientlie beare his crosse that is to saie the persecution trouble and aduersitie that he doth send vnto vs. For God will neuer forsake them that do patientlie wait for his aide succour Againe they yâ— wil not wait for
and strong doubting of altering in no parte but by all meanes studieth euerie daie to make their faith more stronger and stronger by all manner of good workes Bibliander vpon Iude. HELINDIVS What his heresie was HElindius said that Marie was a Uirgin when Christ was borne Yet afterward to haue borne the bretheren of Christ. August Gennad catalog vir illustrâ— HEM How we touch the hem of Christs vesture ANd touched the hem of his vesture ¶ We touch the hem of Christs vesture when we beléeue that he did take our fraile nature vpon him to heale the filthie diseases of our corruptible flesh Sir I. Cheeke HEMEROBAPTISTS What manner of Heretikes they were THe Hemerobaptists were Iewes in all points they affirmed that it was impossible for anie man to attaine vnto euerlastiâ—g life vnlesse he were euerie daie purified and baptised Epiphan perâ—a lib. 1. de heres HENOCH What his taking vp into heauen signifieth THis is not Henoch the first sonne of Caâ— but Henoch the sonne of Iared whose taking vp into heauen doth manifest vnto vs the immortalitie that remaineth after this life and that God would iudge the world who will saue those that be righteous and dampne those that be wicked Lanquet For God tooke him awaie ¶ To shewe that there was a better life prepared and to be a Testimonie of the immortalitie of soules and bodies As to enquire where he became is méere curiositie Geneua HER AND ANAN How they were slaine for not vsing the lawfull benefite of mariage HEr the eldest sonne of Iuda was maried to Thamar of Mesopotamia the daughter of Aran. Now Her was a wicked impe and doubted of Thamar because she was not of the lande of Chanaan therfore the Angell of the Lord slew him the third night after his mariage when he had not yet companied with hir by reason of his mothers subtiltie and so he died in his naughtinesse for she was loath that he should haue anie child by hir When Anan was mariageable Thamar was giuen vnto him and he also of a spite companied not with hir notwithstanding that he liued a full yeare with hir and when he was threatened of his father Iuda then he companied with hir but yet by his mothers commandement he let his séed fall vpon the ground and so he also died in his wickednesse ¶ This Storie is in the booke of the 12. Patriarks HEARE HIM How Christ is to be heard in all things THis is my deare sonne in whom I delight heare him ¶ Sith that we are from aboue by the voice of the heauenlie Father bidden to heare Christ we ought not as Saint Cyprian saith to care what the Fathers haue done before vs but much rather what Christ which was before the Fathers did commaund vs to doe that are we most bound to follow and to doe Sir I. Cheeke HERESIE The definition of Heresie AS touching the definition of Heresie S. Austen saith To expresse by orderly definition what thing maketh and Heretike as I iudge is either impossible or verie hard ¶ The word Heresie is deriued of a Uerbe which signifieth to elect or chuse vnto themselues some certain opinions which are against the holy Scriptures and do stubbornly defend the same And the causes of this their choise for the most part are either because they are ignoraunt of the holy Scriptures or els if they knowe them they despise them and being driuen by some couetousnesse they apply themselues to the inuention of some errours Wherefore Augustine in his booke De vtilitate credendi writeth An Heretike is he which for the loue of gaine or rule either bringeth vp or els followeth new opinions The definition therefore of Heresie is a choice and stubborne defending of opinions which are against the holy Scriptures either by reason of ignoraunce or els contempt of them to the ende the easier to obtaine their owne pleasures and commodities The choise and stubborne defending is in this definition in steed of the forme but the opinions disagréeing with the holy Scriptures serue for the matter Pride and couetousnesse make Heresie And the obtaining of dignities gaine and pleasures are appointed the endes of this so great a mischiefe By this definition it is manifest inough as I thinke who be Heretikes Pet. Mar. vpon Iudic. fol. 58. What things are required for the proofe of Heresie For iust proofe of Heresie thrée things necessarie are required for the proofe of Heresie First that it be an errour Second that it be an errour against the truth of Gods word Thirdly that it be stoutly and willingly maintained Otherwise an errour in Gods truth without wilfull maintenaunce is not an Heresie S. Austen saith Errare possum c. In an errour I maie be but an Heretike I cannot be Iewel How Heresie is to be auoyded and punished A man that is giuen to Heresie after the first and second admonition auoid c. After that the godlie Minister hath by the mightie word of God conuinced any man of heresie if that man will obstinately abide in his erronious opinion doctrine it is lawfull for the godly Magistrate to punish him with the sword this place which doth only pertain to the Minister vnto whom the temporall sword is not deliuered notwithstanding Paule did smite Bariesu with blindnesse Act. 13. 11. And the Lord Deut. 13. 5. did commaund yâ— the false Prophet shall be slaine put to death This law is not yet abolished Sir I. Cheeke ¶ This Commaundement is giuen to the Minister and so particularly to all men to whom the sword is not committed but els the Magistrate whose chiefe office is to maintain Gods glorie in his Church ought to cut of all such rotten infectious members from the bodie Geneua HERETIKE What is to be done with Heretikes MY bretheren saith Iames if anie of you doe straie from the truth so that anie man conuert him he must know that who soeuer doe cause a sinner to turne from the errour of his waie shall saue a soule from death But now a daies you maie find men that will trauaile rather to ouerthrow then to turne heretiks The Lord saith Augustin doth ouerthrow the kingdomes of errour through his seruaunts but he giueth charge that the men forasmuch as they be men should be rather reformed then lost Neither ought we to dispaire of the turning of our brother which is fallen into Heresie For vnlesse that such a one might be conuerted by the grace of the Lord the aduise of Iames hadde bene vtterly to no purpose This Augustine knew well and therefore he emploied himselfe whollie vnto the conuerting of Heretikes and that with great lenitie and mildenesse of spirite according vnto the monition of the Apostle Againe he saith It was our dutie to chuse and to wish the best that we might make our waie to your reformation not in contention wrawling and persecution but by comforting of you gently by aduising you fauourably by
worthy sauing peraduenture when new Phriests were appointed for the Parishes for then it behoued that the multitude of the place namely should consent Whether it is any meruaile yâ— the people in his behalfe was little carefull in kéeping their owne right for no maÌ„ was made a subdecon that had not shewed a long proofe of himselfe in his being a clarke vnder yâ— seueritie of discipline which then was vsed After yâ— he had ben tried in yâ— degrée he was made a Deacon From thence he came to yâ— honour of Priesthood if hée had behaued himselfe faithfully So no man was promoted of whome there had not ben in déed a trial had many years before yâ— eies of the people And there were many Canons to punish their faults So yâ— the Church could not be troubled with euill Priests or deacons vnlesse it neglected yâ— remedies howbeit in yâ— Priests also ther was required yâ— consent of them of the same citie which the very first canoÌ„ testifieth in his 67. distinctioÌ„ which is fathered vpoÌ„ Anacletus Finally al yâ— admissioÌ„s into yâ— orders were therfore done at certein appointed times of yâ— yeare yâ— no man should priuely créepe in without the consent of the faithfull or should with too much easinesse be promoted without witnesses Cal. in his Insti 4. b. chap. 4. Sect. 11. Wherfore brethren looke ye out among you seauen men of honest report c. ¶ If the Church had kept still this order in choosing of Ministers it had bene better with the christen common wealth and religion Lampridius a notable historiâ—graph in the life of Alâ—xander Seuerus doth write yâ— this was vsed customably among the christians when they should choose or make any Minster they did first publish his name abrode And if any man could alleadge any notable crime against him he was expelled and put backe from his office Sir I. Cheeke Why the Ministers are not now chosen as they were in the primitiue Church The alteration of gouernement and orders of the Church of Christ is well set out by Ambrose in the. 4. to the Eph. vpon these words Et ipse dedit c. Wher he saith on this sort That the number of the Christians might increase and be multiplied in the beginning it was permitted to euery one to preach the Gospell to baptise to expound the Scriptures but when the Church was enlarged there were certeine preachers appointed gouernours other officers ordeined in the church c. Therfore the writings of the Apostles doe not in all things agrée with the orders that are now in the church D. Whitegift Musculus also in his common places answering to this question why that Ministers of the word are not chosen now by the Ministers and the people as they were in the Primitiue Church but appointed by the Magistrate saith thus Such was the state of the Churches that they could choose their Ministers none otherwise because they had no christen magistrate If thou wouldest haue the manners and customes of these times then must thou call backe their condition and state How Ministers ought not to forsake their vocation Ministers must abide in their vocation so long as yâ— strength of the bodie will suffer them and that they be not thrust out by force For yâ— men people coÌ„mitted to their charge ought neuer to be forsaken so long as they can abide to heare the word of God And if they be altogethers conteÌ„ners of yâ— word of yâ— Lord wil not suffer it to be preached then as Christ coÌ„maunded his Apostles let them shake of the dust of their feete against them depart But so long as there are anie among them which will suffer the pastor to preach to intreat of the word of God he ought not to giue ouer his ministratioÌ„ Wherfore I know not whether Melitius did wel or no or whom Theodoretus maketh mentioÌ„ in his 2. booke 31. chap. yâ— he forsooke the Bishoprick of a certein church in Armenia being offeÌ„ded with the ouer great disobedieÌ„ce of his flock But the same man afterward being choseÌ„ Bishop of Antioch was for the defeÌ„ding yâ— catholike faith against the ArriaÌ„s thrust into exile In which fact God peraduenture declared that he was not wel pleased that he had departed from his first vocation Pet. Mar. vpon the Rom. fo 334. How a Scisme ought not to be made for the euill life of the Minister The Scribes Pharesies sit in Moses c. All therfore whatsoeuer they bid you obserue that obserue and do but after their works do not for they say do not c. ¶ Behold yâ— Lord sayth they say and doe not therefore the teachers liues were not agreeable to their doctrine yet for that they stood in Moses seate that is to say because they taught the word of God lawfullye and sincerely he biddeth to receiue their sincere doctrine but their life not being agréeable to their doctrine that he biddeth to refuse And therfore to make a scisme for the Preachers euil liues sake the Lord doth forbid Bullinger fo 846. MIRACLES A definition of true Miracles A Miracle is a worke hard and vncustomed by the power of God which passeth all facultie of nature created to this ende wrought to cause the beholders to wonder and to confirme faith towards the worde of God Wherefore the matter of miracles are workes and the forme is that they be harde and vnaccustomed The efficient cause is the power of God which ouercommeth nature created the end of them is both admiration and also confirmation of faith Pet. Mar. vpon Iudic. fol. 126. To what vse Miracles doe serue Miracles serue for thrée vses First that he which is healed thereby shoulde sinne no moreâ— Secondlye that the beholders shuld put their trust in the healer Thirdly that we which read of the miracles of the Lord should be confirmed in the glorye and doctrine of Christ and therewithall conceiue faith in him Hemmyâ—g Brethren be not in loue with signes which may be had common with the reprobate but loue ye rather miracles of charitie and true godlynesse which the more secret the more secure and for the which the lesse estimation that there is with men the greater is the reward with God In the beginning gathering of yâ— Church many things were necessary which now is néedlesse Miracles were vsed then which outwardly be diuided now When we go about to plaÌ„t a tree so long we water it vntill we sée it haue takeÌ„ root But wheÌ„ it is once substantially grounded braunches spread abroad we take no more paine to water it on like sort as long as yâ— people were altogether faithlesse this meane of miracles was of indulgence graunted them But when spirituall instruction had taken better place the corporall signes surceased straight Wherefore the Apostle sayth Lingua in signum sunt non fidelibus sed infidelibus Straunge tongues are for a signe not to them that
to make thee an Infidell and not to beléeue in Christ. Yea he séeketh as much as lyeth him to make God a lyar in whom not in thée is the certeintie of thy faith grounded F. N. B. the Italian How our saluation is neerer now then when we beleeued For now is our saluation néerer then when we beléeued ¶ The farther we go the néerer are we to the end now therefore our perfect and full saluation is néerer vnto vs then when we began first to beléeue The Bible note ¶ Before we beléeued it had ben in vaine to tell vs these things But now seeing our saluation is néere let vs take héede that we neglect not this occasion Geneua To worke out our saluation what it meaneth Worke out your owne saluation ¶ Our health hangeth not of our works yet are they said to worke out their health who doe runne in the race of iustice for although we be saued fréely in Christ by faith yet must we walk by the way of iustice vnto our health The Bible note ¶ Runne forward in that race of righteousnesse wherin God hath fréely placed you through Iesus Christ conducteth you his children by his spirit to walke in good workes so make your vocation sure Geneua SALVTE The meaning of these places following SAlute no man by the way ¶ This is spoken after the manner of a figure which men vse when they put downe more in words then is meant vsually among the Hebrues when they coÌ„maund a thing to be done spéedely without delay As Reg. 4. 29. For otherwise curteous and gentle salutations are pointes of christen duetie as for this calling it was but for a season Beza He willeth that they should dispatch this iourney with diligence not occupieng themselues about other dueties Math. 10. 12. Mar. 6. 10. Geneua When Heliah sent Gehazi his seruaunt to the Sunamite he charged him saieng If thou meete any salute him not and if any salute thée answere him not as though he shuld say Make spéed as nothing may let thée by the way Geneua SAMARITANES Of their opinions THE Samaritanes as Iosephus Antiq. li. 11. cap. vlt. denye the Iewes in aduersitie in prosperitie they call them cosins deriuing their pedigrées from Ioseph Ephraim Manasses c. They onely receiue the fiue bookes of Moses denieng all the prophesies after him They reteine all the Iewish ceremonies except the abhorring of the Gentiles They denie moreouer the resurrection of the dead Epiphan Praefae li. 1. de heraes SAMVEL How these words of Samuel in this place are to be vnderstood HOw can this be true that Samuel sayd to Saule I will not returne with thée and yet he went with him It is to bée vnderstood that Samuel spake it for the time present and not for the time following As our Sauiour Christ in the 7. of Iohn sayth I will not goe vp to the feast yet afterward he went priuely So Samuel intending not at that time to returne with Saulâ—â— but after his minde being chaunged for certeine causes went with Saule Lyâ—a Of the raising vp of Samuel And Saule perceiued that it was Samuel ¶ To his imagination albeit it was Satan indéed who to blinde his eies toke vpon him the forme of Samuel as he can doe an Angell of light Geneua SANCTA SANCTORVM What the meaning of these words are THis bread and this cup are the holy things of the holy You sée that he saith not onely they are holy things but he addeth beside of the holy As if he would say This bread is not common to all men nor euery vnworthie but it is the bread of the holy How much more may we saye the same of Gods worde This worde is not of men or of euery body but of the holy There S. Chrisostome saith that the Priest was wont to shew forth the bread in the time of the holy mysteries and say Sancta sanctis holy things for the holy And this is the meaning of Sancta sanctorum SANCTIFIE What it is to Sanctifie SAnctifie to cleanse and purifie to appoint a thing to holy vses and to separate from vncleane and vngodly vses Tindale And for their sakes sanctifie I my selfe ¶ To sanctifie is to separate to diuine vses I sanctifie my selfe that is I dye for them that they by my death may bée filled with the spirit of sanctification and may bee made the holye vessels of God by the reuealed spirit of the Gospell Marl. vpon Iohn fol. 568. Sanctifie them with thy truth ¶ To sanctifie is to select and choose out a thing from a prophane vse to the true worshipping of God the faithfull then are by the truth of Gods worde sanctified that is to saye selected and chosen out from the stocke of Adam béeing cleansed by the bloud of Iesus Christ from the filthinesse of this world Christ doth sanctifie himselfe when he offereth himselfe vpon the crosse for vs. Heere we must note that Christ doth in this place pray as a very natural man and not as God Blessed the seauenth day and sanctified it ¶ Sanctifie in this place is as much to say as to dedicate and ordeine a thing to his owne vse As Exo. 13. 2. Tindale The meaning of this place following For both he that sanctifieth and they which are sanctified are all one ¶ That is to saie as well Christ that doth sanctifie as we that are sanctified be all of one Father which is Abraham whose seede Christ tooke vpon him and not Angels that so by offering of his body and shedding of his bloud he might sanctifie vs for euer Sir I. Cheeke ¶ The head and the members are of one nature So Christ which sanctifieth vs and wee that are sanctified are all one by the vnion of our flesh Geneua How our meates are sanctified For it is sanctified by the word of God and praier ¶ We confesse and acknowledge that God is the maker and giuer of these creatures which we vse Secondly that we are of yâ— number of those who through Christs benefits haue receiued that right ouer all creatures that Adam lost by his fall Thirdly by our praier we craue of the Lord that we may vse those meats with a good conscience which we receiue at his hands Fourthly we make an ende of our eating and drinking with thankes giuing and praier so are our meates sanctified vnto vs. Beza SANCTVARIE Of the praiers made in the Sanctuary MIttat tibi auxilium de sancto de Syon tueatur te The Lord send thée helpe from the Sanctuary and strengthen thée out of Syon ¶ This is a praier for the King and the second verse of the. 20 Psalme And albeit the power of God is as ready and as able to helpe vs calling vnto him in the broade fields or in the wilde woods with seruent faith as if wee make our prayers in the Sanctuary that is the holy place
of the Tabernacle wherin the Arke of couenaunt the propiciatorie seate and the golden Censures were kept yet almightie God to preserue the people of Israel from worshipping of hills and mountaines woods and groues as the Heathen Idolaters did he commaunded Moses to make him a Tabernacle within the which Tabernacle the chiefe part was called Sanctum sanctorum the holy of the holyest where God promised fauourably to heare the praiers of the people And at such time as this Psalme was made this Sanctuary was placed by the Commaundement of King Dauid in the mount and high tower belonging to the Citie of Hierusalem called Syon and according to the same hée commaunded now the people to pray in this Psalme made for the preseruation of their King and say Mittet tibi auxilium c. The Lord sende vnto thée helpe from the Sanctuary and strengthen thee out of Syon That is the Lord which hath promised to heare your praiers out of his Sanctuary the holy of holyest which is now placed in Mount Syon O King the same Lord send thée helpe and defend thee Turnar What it is to feare the Sanctuary And feare my Sanctuary ¶ To feare the Sanctuary is diligently to performe the true worshipping seruice of God and leaue of nothing to obserue and kéepe the purenesse both of body and minde verely and not Hypocrite lyke to beléeue that hee knoweth beholdeth doeth and ruleth all things to beware of offending him and with all feare and diligence to walke in the pathes of his lawes T. M. SAPHIRE The nature of the Saphire what is ment by it THe second a Saphire ¶ This stone is lyke the cléere skie which being striken with the Sun beames casteth foorth a burning brightnes And it betokeneth the highnesse of the hope of holy men whose conuersation is in heuen Phi. 3. 20. And who being renued by the true sonne doe the more earnestly séeke euerlasting things and teach other to doe the same Marl. vpon the Apoc. fol. 299. The second foundation was of a Saphyre whose colour is as the aire cleare but not very precious in sight This betokeneth those simple soules which though they were as Iob Ioseph the Carpenter not precious to the world yet had they their daily conuersation in heauen Bale SAPIENCE A definition of this word Sapience SApience is defined to be the knowledge of things pertaining to God and man and of things diuine and worldly which they that had gotten were called Sapientes that is men of perfect knowledge vertue and honestie For of right knowledge consequently ensueth honestie of life Vdall SARDINE A description of this stone and what it betokeneth THe sixt a Sardine ¶ This stone is all of one colour lyke bloud and it betokeneth the glorye of Martirdome after the suffering of the Martyrs themselues Marl. vpon the Apoc. fol. 300. The sixt a Sardine which in similitude is very lyke vnto redde earth and such are they as notwithstanding the great benefite of God thinketh themselues the vnworthy children of Adam whose interpretation after Philo is redde earth indéede Mary Christs mother was of this sort confessing hir selfe after most high benefits to be but an handmaid and hir spirite to reioyce in God hir Sauiour So was Abraham calling himselfe but dust and Ashes before the Lord. Bale SARDIS What Sardis is CHurch which is at Sardis ¶ Sardis is the name of a most flourishing Citie wher the kings of Lydia kept their Courts This Sardis which is as much to say as a prince of plesantnes or a song of mirth or that which is the remnaunt or leauing of a thing or in the Syrian language a Cauldron was also another Citie whose scituation is notwithstanding vnknâ—wen Marl. vpon the Apoc. fol. 19. SARDONIX The description of the Sardonix and what it betokeneth THe 5. a Sardonix ¶ A Sardonix is of diuers colours Blacke in the bottome white in the mids and red in the top Euen so the Saints are red through sufferaunce of aduersities and troubles white by inward purenesse of conscience blacke or despised in themselues through lowlinesse Marl. fol. 299. The. 5. was a Sardonix which is compounded of a Sardiâ— and an Onix and is beneath blacke in the middle white and aboue red Such were those méeke sprited that confesseth themselues sinners with Dauid and Magdalene being through faith both pure and orient before God Though I be blacke saith the true Congregation yet am I faire and well fauoured We faint not saith Paule for though our outward man be corrupt yet is he that is inward daily renued Bale SATAN How Satan is taken for an enimie and aduersary SAtan doth signifie an enimie an aduersary a hurtful person as Dauid sayd What matter is betweene you and me for this day ye are become aduersaries vnto me The latin text hath Cur efficimini mihi hodie in Satan EueÌ„ so to Peter perswading Christ from the Crosse it was said Come after me Satan for he was an aduersary vnto Christ reuoking him from his Fathers commaundement Marl. fol. 38. How Satan is called the Prince of this world S. Austen in his treatise vpon Iohn 15. saith God forbidde we should thinke the Diuell were so called the Prince of the world that we should beleeue that he is able to rule ouer Heauen and earth but the world for he is said to be the Prince of this world is saide to be in wicked men which are dispearsed throughout the whole compasse of the earth And againe the same Augustine in his 1. chap. De agone christia saith The Prince of this world is cast out not that he is cast out of the worlde but out of their mindes which cleaue vnto the word of God and loue not the world whereof he is Prince because he hath dominion ouer them which loue temporal goods which are contained in this visible world not for the he is Lord of this world but Prince of those concupiscences whereby euery thing is coueted that is transitory By this concupiscence the Diuel raigneth in man and holdeth his heart in possession Bullâ—n fol. 750. Now shall the Prince of this world be cast out ¶ Satan is called Prince of this world not because he is the lawful Prince of the same but by rapine by which he hath made mankindâ— subiect vnto him by sinne Other wise the earth is the Lords all that therein is the compasse of the world and they the dwell therein The Apostle Paule calleth him the God of this world which worketh in the children of vnbeliefe by whom they are helde captiue to his will pleasure for his kingdome is in the hearts of the vnbeléeuers but by the power of Christ he is cast out of the hearts of mortall men And now we must take héed least he get entraunce againe into his olde seate Christ and the Prince of this world cannot reigne together Christ béeing let in expelleth Satan and Satan
2. 31. Ro. 10. 13. Now they that forsake the truth blaspheming Christ taking part against the Holy ghost cannot repent For if sinners would conuert call vpon God they should be sure of remission Tindale Christ himselfe said vnto the Pharesies Euery blasphemiâ— shall be forgiuen but the blasphemie against the Holy ghost which Iohn calleth a sinne vnto death shall neuer be forgiuen but is guiltie vnto euerlasting damnation What sinne or blasphemie is this Uerely that declareth S. Marke saieng They said he had an vncleane spirite that was the sinne vnto death euerlasting that was the sinne that should neuer be foruen He proueth so euidently vnto them that his miracles wer done by the spirit of God that they could not denie it and yet of an hard and obstinate hart euen knowing the contrary they said that he had a Diuell within him These Pharesies dyed not forthwith but lyued peraduenture many yeares after Notwithstanding if all the Apostles had praied for these Pharesies while they were yet liuing for all that their sinne shoulde not haue bene forgiuen them And truth is that after they dyed in impatiencie and desperation which was the fruit of their sin but not the sinne it selfe Now see ye the meaning of this text and what the sinne vnto death or against the Holy ghost is If any man perceiue his brother to sinne a sinne not vnto death that is not against the Holy ghost let him aske he shall giue him life that is let him pray vnto God for his brother and his sinne shall be forgiuen him But if he see his brother sinne a sinne vnto death that is against the Holy ghost let him neuer pray for him for it booteth not and so is not the text vnderstood of prayer after this lyfe as Master Moore imagineth but euen of prayer for our brother which is lyuing with vs. I. Frith How our sinne is made Christs sinne Longe a salute mea ¶ Séeing that this is most true that S. Paule saith of Christ that he neuer did sinne neither was there any guile or deceipt found in his mouth how then can these words be verified in the person of Christ Longe á salute mea verba delictorum meorum The words of my sinnes or my sinfull words are â—arre from my health Uerely they cannot bée applyed to Christ for his owne person Neuerthelesse after the minde of S. Austen these words are therefore spoken by Christ the head because they be only verefied in Christs members So that the Prophet maketh Christ in this place to speake in his owne person that thing which is verefied of vs that be sinners for whose sake he suffered his death passion that in this place is so lyuely touched Yea this is S. Austens saiengs these be his words Christ did wel say My sinful words are far from my health not for any of his owne sinne Sed nostra delicta sua delicta fecit vt suam iustitiam nostram iustitiam facerit But hée hath made our sinnes to be his sinnes that he might make his righteousnesse to be our righteousnesse That is he is contented to be reputed and deemed as a sinner because that in his vniust suffering he might iustly saue sinners that beleeue in him The most part of the learned Expositours be of this minde Ric. Turnar How sinne is forgiuen in Baptime Saintâ— Austen saith that all sinne is forgiuen in Baptime not that it should not be at all but that it should not be reckoned for sinne Sinne offering what was ment thereby They that offered a Sinne offering must lay their hand vppon it meaning that they themselues had deserued that death also that they did consecrate it to God therby to be sanctified Sold vnder sinne ¶ Looke Solde SION What Sion is AS many as haue euill will at Sion ¶ Sion in the Scripture signifieth the whole Church and Congregation of God and euery faithfull soule that hath his whole intent affection desire towards God T. M. What the daughters of Sion signifieth Therefore shall the Lord shane the heads of the daughters of Sion ¶ To shaue the heads of women is to make them confounded and ashamed for it is a shame for a woman to be shauen 1. Cor. 11. 5. So that the Prophet héereby signifieth by a borrowed speach that the Lord shall make the daughters of Sion by which vnderstand the women of Iewrie confounded and ashamed and bring them to extreme aduersitie and pouertie and euen to naught Iosephus maketh mention that Hierusalem which was the chiefe Citie thereof was once so famished that a certaine woman of the Citie eate hir owne childe Albeit some vnderstand euen heere also by the daughters of Sion the townes villages and castells of Sion as it doth indéed oftentimes in the Scripture Because the daughters of Sion are hautie c. ¶ He meaneth the people because of the pride and arrogancie of their women which gaue themselues to all wantonnes dissolution Geneu SIR How men of countenaunce may be called Sir SIr we would faine sée Iesus ¶ These Greekes call Philip Sir and he refuseth not the same It was the custome of those Countries to call men of wealth and countenaunce by that name Wherevpon also Mary Magdalen called Christ at the Sepulcher after he was risen Sir when as notwithstanding she tooke him to be a gardener The Apostles did not gainsay this custome neither were they serupulous in the same as we sée the Anabaptists to be Mar. vpon Iohn fol. 434. SIRTES What the Sirtes were LEast we should haue fallen into the Sirtes ¶ Sirtes are periâ—lous sundry places in the Sea about the coasts of Affrica of the nature of Whirlepooles Tindale SISTER How Abraham made his wife to say she was his sister SAy I pray thée that thou art my Sister ¶ By this we maye learne not to vse vnlawful meanes nor to put other in danger to saue our selues Read ver 20. Albeit it may appeare that Abraham feared not so much death as that if he should dye with out issue Gods promise should not haue taken place wherein appeared a weake faith Geneua ¶ Looke Abraham SIT What it is to sit in the Temple of God SHall sit as Godin the Temple of God ¶ To sit in the Temple of Ged is to rule in the consciences to commaund wher God onely hath place ought onely to raigne which is as much as to be exalted aboue God Tindale Who sitteth in the Temple of God Compare the commaundements of God with the constitutions of men and you shall easely vnderstand that the Bishop of Rome whom they call the Pope to sit in the Temple of God as God and to be exalted aboue all that is called God It is written The Temple of the Lord is holy which is you Therfore the conscience of man is the Temple of the Holy ghost in which Temple I will proue the Pope to
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
all congregations of waters the Sea generallye but also because it was of olde time a constant opinion after the storyes that it hath his originall beginning from the Occean Sea Ye may also vnderstand by the drinesse of Nilus that it ouerflowed not the lande contrary to the olde accustomed manner thereof Some had leauer haue this to be figuratiuely applyed As there be certeine waters of the Gospell which the holy Ghost giueth so are there also the troubelâ—us waters of Aegypt that is of worldly doctrine Therefore when the word of God is ouerheard those waters drye vs. For the holy Ghost reprehendeth the world of sinne and openeth and declareth the works of darknesse In these waters doe Réede and Rush grow that is vaine trifling works such as are the works of hipocrits which after the outward shew and appearance séeme fresh but are within vaine and naught worth ¶ Hee sheweth that the Sea and Nilus their greate riuer whereby they thought themselues most sure shoulde not bée able to defend them from his anger but that he woulde â—â—nd the Assirians among them that they should kéepe them vnder as slaues Geneua The meaning of this place following Iesus Christ that came by water and bloud ¶ The water and bloud that came out of his side declare that we hauâ— our sinnes washed by him he hath made full satisfaction for the same Geneua How water in the Sacrament signifieth the people The people is anexed in the Sacrament through the mixture of water therefore I meru 〈…〉 le much that they are so contentions and will not see that as the water is the people so the wine is Christs body that is to say in a mystery because it representeth Christs bloud as the water doth the people Cipriane ad 〈…〉 Whiles in the Sacrament water is anneâ—ed with the wine the faythfull people is incorporate ioyned with Christ and is made one with him with a certeine knot of perâ—â—ct charitie ¶ Now whereas he sayth that we are ioyned and incorporate with Christ what fondnesse were it to contend sith we are there onely in a mysterie and not naturallye I. Frith VVAVE OFFERING What it signified ANd waue them for a waue offering ¶ This sort of offeringâ— after the Priest had lif 〈…〉 d vp was moued into euery side of all coasts to signifie that God was Lord of all the earth Tâ—e Bible note This sacrifice the Priest did moue toward the East West North and South Geneua ¶ Waue offering because it was wauen in the Priestes hands to diuerse quarters Tindale VVEDDING GARMENT What the wedding garment is and who be clothed therewith WHich had not on a wedding garment ¶ Many doe in vaine héere contend about the wedding garment whether it be fay â— or an holy and godly lyfe Séeing that fayth can neither be separated from good workesâ— neither canne good works procéede but from fayth But the onely meaning of our Sauiour Christ was this that we are called of the Lords vpon this condition that we should by the spirit be made lyke vnto him And therefore that wee might continuallye abide in his house wée must put off the olde man with all his pollutions and defiling spottes of sinne and must frame and giue our selues to a newe lyfe that our apparell maye aunswere so honourable a calling They therefore are clothed with this wedding garment which haue put on the Lord Iesus Christ and the new man which after God is shaped in righteousnesse and holynesse and as the wedding garment doth declare the minde to bee ioyfull affected towarde the wedding dinner and to reuerence the same euen so also by this wedding garment there is required that the guestâ— be such which with ioy with reuerence of the diuine maiestie and with giuing of thankes should obteine and enioy the heauenly benefits Marl. fol 499. ¶ The wedding garment is Christ himselfe whom in Baptime we put on through â—aith where from procéedeth loue and charitie which is the common badge of all true faithfull christians Sir I. Cheeke ¶ They that with their mouthes doe professe the Gospell and the true christian religion and so doe associate and a fellowship themâ—elues with the church and congregation and bee not inwardly sanctified with the spirit of God be without the bridegromes liuâ—rie ¶ Faith in Christs bloud maketh the marriage betwéene our soules and Christ and is properly called the marriage garment or the signe Tindale VVEDLOCKE ¶ Looke Marriage VVEAKE AND SICKE The meaning of Saint Paule in this place FOr this cause many are weake and sicke among you ¶ For this cause that is â—or lacke of good examining of our selues many are weake sicke in the faith many asleepe haue lost their faith in Christs bloud for lacke of remembrance of his body breaking bloudshedding not yâ— only but many are weak and sick euen striken with bodily diseases for abusing the SacrameÌ„t of his body eating the bread with their téeth not his body with their heart minde peraduenture some slaine for it by the stroke of God which if they had truely iudged and examined themselues for what intent they came thether why it was instituted should not haue ben so iudged chastened of the Lord. For the Lord doth chasten to bring vs to repentance and to mortifie our rebellious members that we may remeÌ„ber him Héere ye may shortly perceiue the minde of Paule Tindale fol. 164. ¶ Looke Examine VVEEKES How the weekes in Daniels prophesie be taken A Wéeke in Daniels prophesie is not taken for a wéeke of dayes but for a wéeke of years so that euery wéeke is counted for seuen yeares And the halfe yeare that he speaketh of is taken for the thrée years an halfe wherin Christ héere in earth stablished his Testament A wéeke is taken for seauen yeares As in Leuit. 25. 8. where the 70. wéekes that Daniel speaketh of are 190 yeares T. M. Then number 7. weeks of yeares ¶ A wéeke is sometimes taken for the number of 7. daies as before 23. 15. sometime for yâ— number of 7. yeares as heere and in Dan. 9. ver 24. 25. 26. T. M. VVELLES What the welles of the Sauiour are WIth ioy shall ye drawe water out of the welles of the Sauiour ¶ The wells of the Sauiour are the word of God the doctrine of the Gospell and promises of Christ wherewith trembling soules and afflicted consciences are refreshed Out of these saith he that they shal drawe water not out of mens traditions which are but puddles T. M. ¶ The graces of God shall be so abundant that ye may receiue them in as great plentie as waters out of a fountainâ— that is full Geneua VVENT OVT FROM VS What is meant by this place of Iohn Looke Vs. VVEEPE Causes why we should weepe AVgustine in his 4. Sermon of the first Sundaye in Lent writeth that there bée two