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
are so lightened with theâ—hriâ—ht beames of the Gospell yâ— for all inquisitions imprisâ—nments exquisite torments and cruell burnings that can be deuised they neuer a whitte diminish but mightelie increase as God hath promised that the bloud of the Martyrs should be the séede of the Gospell W. Fulke How Babilon is called the wast Sea This is the heauie burden of the wast Sea ¶ By the wast sea is vnderstood Babilon it is so called because of the excéeding great cruelnesse and tyranme wherewith it exercised the Iewes Héereof is there a prouerbe Babilon is the Sea of euils and euen the wast of the Sea that is the most tempestious and desolate place and that is least possible to be sayled through T. M. How the destruction of Babilon was prophesied long before Thou shalt binde a stone to it and cast it in the middest of Euphrates ¶ Saint Iohn in his Reuelation alludeth to this place when he saith The Angell tooke a Milstone and cast it into the Sea signifieng thereby the destruction of Babilon His wordes be these Then a mightie Angell tooke vp a stone like a great milstone cast it into the Sea saieng With such violence shall the greate Citie of Babilon be cast and shall bee founde no more ¶ That is It shall not be like to other Cities which maie bée builded againe but it shall bée destroied without mercie Geneua ¶ Looke more of Babilon in the word Rome BACKE PARTES OF GOD. What is meant by the backe partes of God ANd thou shalt sée my Backepartes but my face shall not be séene ¶ Shall sée my backparts That is so much of my glorie as in this mortall life thou art able to sée Geneua Death is the hauen that carrieth vs to the place where we shall sée GOD face to face which wée shall neuer sée so long as we be in this mortall lyfe but must couer our faces with Moses and Helias till the face or forepart of the Lorde be gone by Now must we looke on his Backepartes beholding God in his wordes and in his creatures and in the face of Iesus Christ our Mediatour But when this bodie is dissolued by death we shall sée God face to face and knowe him as we are knowne Luther BAPTIME The right signification and vse of Baptime BAptime which is now come in the roome of circumcision signifieth on the one side how that all that repent and beléeue are washed in Christs bloud and on the other side how that the same must quench and drowne the lusts of the flesh to followe the steps of Christ. Tindale fol. 6. ¶ Baptime is a signe of repentance and of forgiuenesse of sinnes whereby God doth testifie that he washeth awaie or forgiueth the sinnes of them that beléeue and also wherby God doth seale and admonish vs of true repentance all the daies of our life Cheeke All we which haue bene baptised into Iesus Christ haue bene baptised into his death ¶ That is that sinne through Christs death maie be abolished and die in vs and that as wée are made cleane outwardlie with water in our Baptime so inwardlie our sinnes maie be washed awaie and cleansed by the bloud of Christ. The Bible note ¶ Baptime is an outward signe representing in vs the â—enuing of the spirit and mortifieng of our members in Iesus Christ by the which we are buried in death with him Tind ¶ Baptime is a Sacrament by the which Iesus Christ doth offer vnto vs the remission of our sinnes and our regeneration vnder the figure of the water as he doth indéed communicate the same vnto vs by his holie spirit Also it testifieth vnto vs that he receiueth vs into his Church as true members of the same And we for our part doe testifie that we acknowledge him for such a one as he declareth himselfe toward vs that we beléeue that he maketh vs partakers of all his great riches Pet. Viret ¶ By Baptime wherewith we be washed out wardlie is signified that we be washed inwardlie by the bloud of Christ the remembrance wherof all the Apostles indeuoured to worke in the mindes of the faithfull Marl. vpon the Apoc. fol. 11. How we be washed by baptime Whereas Saint Paule saith we be washed by Baptime his meaning is that GOD doth thereby both witnesse our washing and therewithall perfourme the thing that is figured For except the truth or performaunce of the thing went ioyntlie with the signe of it it were an vnproper speach to say that Baptime is the washing of the soule And by the waie we must beware that we put not ouer that thing either to the signe or to the minister of the signe which is proper to God onelie that is to saie that we thinke not the minister to be the author of washing vs cleane or the water to purge the filthinesse of our soule Which to doe belongeth onelie vnto Christs bloud Againe we must take héede that no peece of our trust do stick either to the water or to the man for as much as the onelie right vse of the Sacrament is to leade vs straightlie by the hande vnto Christ and there to staie For it is onelie the holie Ghost that renueth and quickeneth vs and no creature or outward worke is able to bring that to passe For if circumcision doe nothing auaile in Christ Gal. 5. 6. Surelie neither auaileth it anie man to bée but onelie dipt in water and to be admitted into the Church except he haue faith that is workefull by charitie which thing the powring on of water perfourmeth not for then should all that bée baptised be faithfull And therefore there is added Through the word Marl. vpon the Apoc. fol. 292. How baptime bringeth no grace examples followe Baptime bringeth no grace with it as doth appeare by Simon the Sorcerer Tindale ¶ Hée hath not put on Christ saith Saint Hierome that hath onelie receiued the washing of the water except also hée receiue the holie Ghost Symon Magus receiued water but because he receiued not the holie Ghost therfore he put not on Christ Iesu. Paule héere iudgeth of Christians as a man iudgeth but God doth not measure and iudge his faithfull onelie by outward signes but by the inwarde thoughts and heartes D. Heines ¶ Cornelius the Centurion receiued the holie Ghost before he was baptised ¶ The gelded man of Quéene Candace beléeued and therefore had grace before he was baptised Obiection The Apostles béeing commaunded to baptise in the name of the Father and of the Sonne and of the holie Ghost they notwithstanding baptised in the name of Iesus Christ onelie Aunswere To baptise in the name of Christ is to baptise according to the institution and commaundement of Christ neither do these words in the name of Christ import that Baptime was ministred in the name of Christ onelie and in none other name beside no more then these wordes Paule the Seruaunt of Iesus Christ doe import
iustifieth he God praiseth God Tindale fol. 380 Where the name of Christian began The Disciples at Antioch were the first that were called Christians ¶ They that beléeued in Christ were afore this called Disciples and beganne first to be named Christians at Antioch which name we haue of our Lord Iesus Christ in whom we beléeue and béeing pertakers of his spirite doe reioyce in our saluation purchased vnto vs by him Therfore we must take héede that we doe not by our vncleane conuersation pollute and defile this most excellent name and so giue occasion vnto the heathen for to misreport and blaspheme it Sir I. Cheeke A Christian after the Popes religion After the Popes Catholike religion a true Christen man is thus defined First to be baptised in the Latine tongue where the Godfathers professe they cannot tell what Then confirmed by the Bishop the mother of the childe to be purified After he be growne in yeares then to come to the Church to kéepe his fasting daies to fast the Lent to come vnder Benedicite that is to be confessed to the Priest to do his penance At Caster to take his rightes to heare Masse diuine seruice to set vp candles before Images to creepe to the Crosse to take holie bread and holie water to go on Procession to carrie his Palmes and Candles and to take Ashes to fast the Imber-daies and vigils to kéepe his holie daies and to paie his tiths and offering daies to go on pilgrimage to buie pardons to worship his maker ouer the Priests head to receiue the Pope for his supreame head and to obeie his lawes to receiue S. Nicholas Clarkes to haue his beads and to giue to the high Altar to take orders if he will be a Priest to saie his Mattins to sing his Masse to lift vp faire to kéepe his vowe and not to marrie when he is sicke to be anealed and take the rightes of holie Church to be buried in the Churchyard to be rong for to be song for to be buried in a Friers coate to finde a soule Priest c. Booke of Mar. fol. 44. How the Christian maie warrant himselfe the forgiuenesse of his sinnes Saint Hilarie in his 5. Canon vpon Mathew saith It is Gods will that we should hope without anie doubting of his vnknowne will for if the beliefe be doubtfull there can be no righteousnesse obteined by beleeuing And thus we see that according to S. Hilarie a man obteineth not forgiuenesse of his sinnes at Gods hand except he beléeue vndoubtedly to obteine it And good right it is it shuld be so For he that doubteth is like a waue of the sea which is tossed turmoiled with the winde And therefore let not such a one thinke to obteine anie thing at Gods hand Let such foolish imaginations saith Saint Austen murmure as much as it listeth saieng Who are they How great is that glorie By what desert hopest thou to obteine it I answere assuredlie I know in whom I haue beléeued I know that he of his great goodnes hath made me his sonne I know he is true of his promise and able to performe his word for he can doe what he will And when I thinke vppon the Lordes death the multitude of my sinnes cannot dismaie me for in his death doe I put all my trust His death is my whole desart it is my refuge it is my saluation my life and resurrection the mercie of the Lorde is my desart I am not poore of desart so long as the Lord of mercie faileth me not And sith the mercies of the Lord are manie manie are also my deseruinges The more he is of power to saue the more am I sure to bée saued The same Saint Austen talking with God in an other place saith that he had dispaired by reason of his great sinnes and infinit negligences if the worde of God had not become flesh And anone after he saith these wordes All my hope all the assuraunce of my trust is setteled in his precious bloud which was shed for vs and for our saluation In him my poore heart taketh breath putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but the righteousnesse of thy sonne Iesus Christ. In these two places S. Austen sheweth plainlie that the Christian must not be afraide but assure himselfe of righteousnesse by grounding himselfe not vpon his owne workes but vppon the precious bloud of Iesus Christ which cleanseth vs from all our sinnes and maketh our peace with God S. Barnard in his first sermon vpon the Annuntiation saith most euidentlie the it is not inough to beléeue that a man can haue forgiuenesse of his sinnes but by Gods mercie nor anie one good desire or abilitie to doe so much as one good worke except God giue it him no nor that a man can deserue eternall life by his workes but if God giue him the gift to beléeue But beside all these things saith Saint Barnard which ought rather to be counted a certeine enteraunce and foundation of our faith It is néedfull that thou beleeue also that thy sinnes are forgiuen thée for the loue of Iesus Christ c. CHVRCH What a Church or the Church is To the seauen Churches ¶ A Church is properlie a Companie or Congregation of Christen folkes redéemed by the bloud of Christ which suffer themselues to be ruled by Gods word and are alwaies in this world mingled with the vngodlie vnbeléeuers therefore being knowne onelie vnto God They be preserued vnder the protection of Christ their Shepheard that they maie not perish with this world Therfore wheresoeuer we sée Gods word sincerely preached heard and the Sacraments ministred according to Christs institution it is not to be doubted but ther is some church of God considering that his promise cannot deceiue which is Wheresoeeuer two or thrée be gathered together in my name there am I in the middest of them Marl. fol. 7. If we take the Church in generall it signifieth assembly or companie But when we speake of the Church of God wée take it not onelie for the assemblie and companie of all sorts of people but for a companie and assemblie of men the which God hath chosen from others hath consecrated and sanctified them vnto himselfe in his sonne Iesus Christ by his holie spirit for this cause she is called holie the coâ—â—â—union of saints they be all the true faithfull which by faith are made members of Iesus Christ which is the holie one of holinesse the which hath giuen his holie spirit to his Church to sanctifie it And therefore S. Paule doth call all Christians saints Viret The verie true Church of God is not a felowship gathered in a consent of exterior thing and ceremonies as other politike felowships be but it is a felowship gathered together in the vnitie of faith hauing the holie Ghost within them to
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
or a Iubelie yeare which shall be kept after this manner If ought shall bée owing to anie man either from his friend his neighbour or his brother he maie not aske it againe because it is the Lords frée yeare or the Lords Iubelie yeare This yeare was also called Sabbatum terrae Moses saieng vnto the people on this wise Sex annos agrum tuum c. Sixe yeares thou shalt sow thy land and sixe yeares thou shalt cut thy vineyard and gather in the fruite thereof but the seauenth yeare shall be a Sabboth of rest vnto the land The Lords sabboth it shall bée The crop that the ground shall bring foorth by her owne kinde without thy labour that shalt thou not reape and the crop that shall grow by their owne kinde thou shalt not gather whie Shall they rotte vpon the vines and the grasse and the corne vpon the grounde No not so but the grasse and the corne thou shalt reape and the grapes thou shalt not gather Hoc est non tibi soli ea coacernabis neque repones federum tibi cum alijs commune And vnto this I saie in the seauenth yeare Non licet tibi debita exigere Now all such debts as were pardoned by Gods commaundement in consideration of the Iubelie yeare the couetous rich man the next yeare following would require all these debtes of their poore neighbours which they were bound vpon writings made which we call Deede Obligatorie now saith Esaie Dissolue Colligationes impiae c. Cancell thy wicked Obligations loose and vndoe the heauie burthens that oppresse thy neighbour dispatch and let them goe frée which are not able to paie c. Ric. Turnar Of the debt the Lord forgaue his seruaunt The Lord forgaue the seruaunt his debt ¶ By this it appeareth that saluation falleth vnto men by releasement of the debt and not for satisfieng of the debt for relcasement and paiment cannot stand in one respect togethers It ouerthroweth Popish satisfaction which saie they must be done by pilgrimages fasting and almes deedés It quencheth the fire of Purgatorie for where debt is forgiuen the debter is not to bee punished DIVELL What the name Diuell doth signifie PRoperlie this name Diuell doth signifie a priuie accuser and slaunderer â—ausing infamie and betraieng men according to the Etimologie or force of the same worde Iohn saith the accuser of our brethren is cast downe which accused them before our God daie and night Marl. fol. 58. In what respect the diuell is euill Saint Augustine in his booke intituled De vera reli chap. 13. sayth The Diuell in as much as he is an Angell is not euill But in as much as he is peruerse wicked of his will for setting more by himself then by God he wold not be in subiection vnto him but swelling through pride hée fell from his chiefe essence and excellent béeing And againe in his treatise vpon Iohn 42. Doest thou demaund from whence the diuell is From thence doubtlesse from whence al the other Angels are But the other Angels constantlie continued in their obedience he by disobedience and pride fell from an Angell and became a diuell Bullinger fol. 746. How long the Diuell hath bene a lyar Christ saith that the Diuell hath bene a liar from the beginning ¶ That is to saie euen from the time he was first a Diuell and not from the time he was first made an Angell And that when he doth speake lies he speaketh that which is his owne And therefore Christ addeth vnto it that he did not abide still in the truth for he hath nothing of God which is truth but that which he now hath of euill is of himselfe P. Viret Who they be that offer to Diuels Let them no more offer their offering vnto diuels ¶ Hée offereth vnto diuels yâ— offereth vnto anie other thing then vnto God or that doth his offering after anie other manner then God willeth him to do and the same goeth a whoring after Diuels as in Psal. 73. 27. T. M. How we must aunswere the Diuell reasoning with vs. Thou art a sinner saith the diuell and therefore thou art dampned Because thou saist I am a sinner therefore will I bée righteous saued Naie saith the diuell thou shalt be damned No saie I for I flie vnto Christ who hath himself suffered for my sins therfore Satan thou shalt nothing preuaile against me in yâ— thou goest about to terrifie me in setting forth yâ— greatnes of my sinnes and so to bring me into heauinesse distrust dispaire hatred contempt and blaspheming of God yea rather by this that thou saist I am a sinner thou giuest me armour and weapon against thy selfe that with thine owne swoorde I maie cut thy throate and treade thée vnder my féet for Christ dyed for sinners Moreouer thou thy selfe preachest vnto me the glorie of GOD. For thou puttest mée in minde of GODS fatherlie loue towards me wretched and dampned sinner who so loued the world that he gaue his onelie begotten sonne that whosoeuer beléeueth in him might not perish but haue euerlasting life Also as oft as thou doest obiect that I am a sinner so oft thou callest to my remembraunce the benefite of Christ my redéemer vpon whose shoulders and not vpon mine lie all my sinnes for the Lord hath laide all our iniquities vpon him Again for the transgression of his people was he smitten wherfore when thou obiectest that I am a sinner thou doest not terifie me but comfort mée aboue measure Luther vpon the Gal. DEVOTION True deuotion or pure religion what it is TRue deuotion that is called in latine Pietas is that which hath annexed therewith diuine promises for this present life to come as witnesseth Paule 1. Tim. 4. which is nothing els but obseruation of Christs lawe that in the Psalme for the purenesse thereof is called siluer fined often and manie times through fire It hath no chaffe in it as hath mens traditions but is pure and cleane wheate As sheweth Ieremie writing thus What is the chaffe to the Wheate Therefore beholde I will come against the Prophet saith the Lord that steale my word euerie one from his neighbour and deceiue my people in their lyes and in their errours And this deuotion is that which Saint Iames calleth the pure religion of Christ saieng Pure and immaculate religion afore God the father is to visit fatherlesse children and widdowes in their vexation Whereby hee meaneth all needie people that are succourlesse and helplesse without councell or other meanes according to our abilitie whensoeuer we sée them in néede or distresse Lambert in the booke of Mar. fol. 1266. What the Papists call deuotion What is it that they call deuotion Euerie mans owne lyking As soone as a man hath a minde to anie thing by and by he beareth him in hand that God is as much delighted therewith as he himselfe is And there is no man but he vndertaketh some thing or
the Hebrues Whie it is thought not to be Saint Paules THe Epistle which beareth the title to the Hebrues is not thought to be his for the difference if the stile and phrase but either iudge it to be written of Timothie as Tertulian supposeth or of Saint Luke as other doe thinke or else of Clement afterwarde Bishoppe of Rome who as they saye was adioined with Paule and coupling together his songes and sentences did phrase them in his stile and manner Or else as some doe iudge because S. Paule wrote to the Hebrues for the odiousnesse of his name among that people therefore he dissembled and suppressed his name in the first entrie of his salutation contrarie to his accustomed condition And as hée wrote to the Hebrues he béeing an Hebrue so he wrote in Hebrue the is in his owne tongue more eloquentlye and that is thought to be the cause whie it differeth from his other Epistles is after a more eloquent manner translated into the Gréeke then his other Epistles bée Some also reade the Epistle written to Laodicia but that is explosed of all men Thus farre Saint Hierome In the booke of Mar. fol. 55. EQVALITIE OF BISHOPS ¶ Looke Bishops EQVINOCTIALL What it is THE Equinoctiall is when the daie and night is both of one length and commeth twice in a yeare to wit the. viii of Aprill and the viii of October The Iewes beganne to reckon from one to twelue as wée beganne to recken from seauen in the morning till sixe at night and so it was that our thrée a clocke was nine a clocke to them and our fiue eleuen to them Bullinger fol. 363. EARES To what end the vse of Eares serue IT is not saide onelie that the eare shall heare that is to saie that it is created onelye to heare but it is also said that it shall iudge of woordes and matters As if Elim should saie that the LORD hath not giuen vs the opening of our eares to receiue the Doctrine that is tolde vs as a poison but to the ende to receiue the doctrine that serueth to the spirituall féeding of our soules Like as when we receiue Bread and Wine wée are not afraid to eate and drinke as though we wist not whether it were poyson or no. True it is that wée must beware of poison and praie to GOD to preserue vs from it But are men so foolish to sterue themselues and to forbeare eating and drinking for feare least their foode be poisoned No for they can skill of meates to discerne whether it be poisoned or no. So then let vs vnderstande that our Lorde hath not giuen vs the vse of our eares to the ende we should be afraide to receiue the doctrine because wée thinke it too high and too darke for vs but it behooueth vs to praie GOD to giue vs the spirite of discreation and iudgement to the ende we maie applie that thing to our profite which shall bée declared to vs out of his woord and therewithall so to gouerne vs by his holie spirit as wée maie be skilfull to discerne the thing that is good and profitable c. Caluine vpon Iob. fol. 105. How and by whome our eares must be opened Hée put his finger into his eares c. and straight wayes they wer opened ¶ By the which we maie learne that his word can neither be heard nor vnderstoode vnlesse our eares bée opened by Christs finger that is to saie vnlesse the holie Ghost do open the eares of our hearts Hemmyng How God is said to haue eares God is sayd to haue eares because he heareth all thinges Sap. 1. 10. The eare of the iealous heareth all things and the noise of the grudgings shall not be hid EARTH How it is founded vpon the Seas IT is the propertie of all wise men as it maie plainlie appeare by the wordes of our Sauiour in the Gospell of Saint Mathewe that when they shall goe about to builde anie stronge house they will bée sure that the foundation shall bée laide not vpon sande or muddie myre but vppon a rocke or some other sure or stedfast grounde knowing that otherwise all their labour and cost commeth shortlie to naught whilest either the violence of the winde or the waues of the hudge floude doe rush against that house and breake it downe Séeing then that this is the right propertie of all substantial wise and politike builders What a wonderfutl paradoxe and inopinable sentence is this to saye Qui ipse fundauit c. The Lorde himselfe the fountaine of all hath founded the whole earth that is so hudge and heauie a thing vppon the wauering waters and flowing floudes These bée the wordes of the Prophet Super maria fundauit eam super flumina preperauit eam Or as Saint Hierome readeth Super flumina stabiliuit eam Upon the Seas he hath founded the whole earth and vpon the floudes he hath stablished it This sentence cannot but séeme to the iudgement of all men a meruailous straunge and wonderfull saieng the earth to be founded vpon the water Naturall reason will lead a man to say that God hath founded the sea vppon the earth and not the earth vpon the water Nam terra aquae stabilimentum est non aqua terrae For of the foure Elements the Fire the Aire the water and the earth the Orbe of the fire is the highest couereth the earth round about the Aire likewise ought by natural cōsent to couer the water round about the water the earth Wherefore then it followeth by good reason that earth beeing the heauiest and lowest of all the foure Elements and next vnder the water it ought therefore to be called the foundation of the waters because the waters doe lie vpon the earth and not the waters the foundation of the earth This reason is so strong that no naturall wit can be able to impugne it Againe in the 104. Psalme the Prophet saith That the Lorde hath founded the earth vpon his owne weight and stablenesse Fundasti terram super stabilitatem tuam non inclinabitur in seculum seculi Ouid the Poet saith in like manner Tellus pōderatū librata suis. The earth is staied paised by meanes of his owne weight he saith not that the earth is founded and yet the Prophet saith Dominus super maria fundauit orbem terrae super flumina stabiliuit eam The Lord hath founded the whole earth vpon the Seas and vppon the floudes hée stablished it Yée shall vnderstand therefore by the order of naturall reason the earth like as it is the lowest of all the foure Elements and next vnder the water so it ought to be altogether couered with water and vnderneath the water But the almightie and most mightie creatour of all things by his myraculous and his diuine power hath altered the order generall and hath made a lawe and a statute peculiar which is this That the waters shall not ouerflow the whole earth
the faith that iustifieth in effect cannot As. 1. Iohn 2. 9. Geneua Hast thou faith haue it with thy selfe before God ¶ He speaketh to him saith Origen which knoweth beléeueth that all kinde of meats are now frée through Christ. Let him vse this his faith towards God giue thanks to him And let him not by reason of his faith campell an other man to eate with a wauering resisting conscience And let the same man haue his â—aith with himselfe let him not boast of it to the hurt of his neighbour Neither let him with ouermuch licenciousnesse vse what meats he list Paule seemeth by a certein preuencion to answere to those which said they would liue freelie and defend the faith which they had receiued Paule aunswereth haue thou this faith before God kéep it to thy selfe Pet. Mar. vpoÌ„ the Rom. foâ— 441 ¶ Faith héere is taken for a full perswasion of the christian libertie in things indifferent as the Apostle interpreteth it in the 14. verse where he saith I know and am perswaded through the Lord Iesus that ther is nothing vncleane of it selfe but vnto him that iudgeth anie thing to be vncleane to him it is vncleane Geneua If ye haue saith like â—graine of mustard séed c. ¶ But least anie man should by by gather as certeine peruerse men do that whosoeuer hath faith as a graine of mustard séed maie remoue mountaines doe all things else say we beléeue therefore that we are able 〈…〉 all things yea if néed be to remoue mountains also to cast out euill spirits we must note of what faith the Lord speaketh heere let vs vnderstand therefore yâ— ther are thrée kindes of faith The first is that by the which certeine things are beléeued to be such as they are declared to be in the Scriptures As in Scripture we heere yâ— ther is one God being omnipotent the creatour of all things this faith is called an historicall faith The second is yâ— which we beléeue the promises of God apprehend yâ— mercy grace of God in Christ Iesu this faith is said to be a iustifieng faith The third is that by the which a man doth firmeliâ— beléeue that ther is nothing impossible vnto God the minde armed by a certeine inspiration of the spirit to doe meruailous things this is called the faith of myracles The first kinde of faith is most general insomuch yâ— it perâ—eâ—eth euen to the wicked with the which faith also Satan is indued as appeareth by the words of the Apostle Thou beleeuest that there is one God thou dost well the diuels also beleeue tremble The second kinde of faith perâ—eineith onlie to the elect chosen of God as witnesseth the Apostle Paule in his Epistle to Titus by the which faith we are made members of Christs bodâ— are saued Of this â—aith Christ speaketh not heere neither doe al they the haue the same wâ—â—â— miracles straight way The third kind of â—aith perleineth so certein christians that not at all times but it hath a certeine consideratioÌ„ also This faith maie also be called a perticular of speciall faith it is no doubt a singuler gift of the holie Ghost as S. Paule teacheth saieng To some faith is giuen by the same spirit the which truly cannot be said of the iustifieng faith which perteineth not to a certeine onely but vnto all the elect and chosen of God This faith saueth no man neither doth it change the hearts of men therfore it is such a faith as is also giuen vnto the wicked therfore we haue alredie heard in the 7. chapter going before how the wicked at the day of iudgement shall say vnto Christ Lord Lord haue we not prophesied in thy name by thy name cast out diuels done manie miracles in thy name To whom it shall be answered I neuer knew you depart froÌ„me ye the worke iniquitie And in an other place the Apostle saith If I had all faith so the I could remoue mountains haue no loue it is nothing Of this faith Christ speaketh héere wher he saith If ye haue faith like a graine of mustard seed Mar. fo 387. Of the faith of lnfants Indéed saith S. Austen albeit the faith which doth consist in the will of the beléeuers do not make the childe faithfull yet the sacrament of the faith doth make him â—aithfull for it is answered that he doth beléeue so he is called also faithful not by censenting in minde to the matters itselfe but by receiuing the sacrament of the verie same matter effect And in an other place he saith This word of saith is of so great strength in the church of Christ the it doth cleanse the infant by him that doth beléeue offer blesse and wâ—â—h him neuer so little although he 〈…〉 not yet able to beléeue in heart to righteousnesse and to confesse in mouth vnto saluatâ—â— Thus â—â—saith he Epi. 2â— ad ques Bonifacâ—â— Whaâ— the faith of hypocrits is The faith of hipocrits is yâ— god forgiueth works deserueth and the same false faith in their owne works raineth the mercy promised to the merits of their own works so is Christ vtterlie excluded Tindale fol. 187. Of two manner of faithsâ— There be two manner of faiths an historicall faith a feeling â—aith The historicall faith hangeth of the truth and honestie of the telâ—er or of the common fame and consent of manie As if one had tolde me the Turke had wonne a cidie I beléeued â—o moued with the honestie of thelmâ—n Now if â—here come another yâ— seemeth more honest or that hath better 〈…〉 that it is not so I thinke immediatlie the he lied so loose my faith againe And a feeling faith is as if a man wer ther present when it wer won there were wounded had ther lost all yâ— he had were taken prisoner there alsoâ— that man should so beléeue that all the world could not turne him from his faith Tindale fol. â—66 A comparison betweene Faith and Incrudelitie Faith is the root of all good Incrudelitie is the root of al euil Faith maketh God man friends Incrudelitie maketh them foes Faith bringeth god man togethers Incrudelitie sundreth theÌ„ All the faith doth pleaseth God All the incrudelitie both disuleseth God Faith onely maketh a man god 〈…〉 〈…〉 only maketh him vniust euil Faith maketh a maÌ„ a meÌ„ber of Christ Incrudelitie maketh him a meÌ„ber of yâ— diuel Faith maketh a man yâ— inheritour of heauen Incrudelitie maketh him yâ— inheritour of hel faith maketh a man yâ— servant of God Incrudelitie maketh him yâ— seruant of yâ— diuell Faith sheweth 〈…〉 God to be a sweet father Incrudelitie sheweth him to be a terrible Iudge Faith holdeth 〈…〉 by yâ— word of God Incrudelitie wauereth here there faith counteth boldeth God to be true Incrudelitie holdeth him false
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
called an exteriour honouring or a bodely seruice c. If that be true it followeth that they giue that honour to stocks and stones that onely pertaineth to God which doe any exteriour honour whatsoeuer it be This word Latria wherwith the simple people be deceiued is a Greeke word and after S. Austen it signifieth no more but seruice which cannot be denied is giuen to stockes and stones Thinke you that the Children of Israel with their high Priest Aaron could not haue made this Pope holye excuse that they were not so mad nor so foolish as to honor the golden Calfe but rather to referre the honour to the liuing God they had a good colour for them for they knew none other God nor Saint but him and yet this excuse was not lawfull nor could be allowed when Moses came with the word of God Marke also what hée was that made the Calfe not a foole nor ignoraunt person among the people or one of no authoritie but the most wisest man eloquent chiefe among them which was to kéepe the people together in good order He also made a Calfe with yâ— which thing all their Fathers had pleased God in dooing Sacrifice with them So that they might well thinke that it might bée acceptable to God to bée honoured in the Image of a Calfe before any other Image But all these colours is naked before the word of God D. Barnes LAVVE What the Lawe is and what is to be vnderstood thereby THe lawe saith Iustinian is a facultie or science of the thing that is good and right as Celsus ther defineth Or thus The lawe is a certaine rule or Canon to doe well by which ought to be knowen of all men Cicero de lege saith that the Lawe is a certaine rule proceeding from the minde of God perswading right and forbidding wrong So that the Lawe is a certaine rule a directory shewing what is good and what is euill what is vertue and what is vice what profitable and what disprofitable what to be done and what to be left vndone ¶ The Lawe is a doctrine that biddeth good and forbiddeth euill as the Commaundements doe speake Booke of Mar. fol. 1110. This word Law maye not be vnderstoode héere after the common manner as to vse Paules tearmes after the manner of men or after mans wayes that thou wouldest saye the Lawe héere in this place were nothing but learning which teacheth what ought to be done and what ought not to be done as it goâ—th with mans lawe where the lawe is fulfilled with outward workes onely though the heart be neuer so farre off but God iudgeth after the ground of the heart yea the thoughts of the secret moouings of the minde Therefore his law requireth the grounde of the heart and loue from the bottome thereof and is not content with the outward workes onely but rebuketh those workes most of all that spring not of loue from the lowe bottome of the heart though they appeare outward neuer so honest and good As Christ rebuketh the Pharisies aboue all other that were open sinners and calleth them hypocrites that is to say Simulars and painted Sepulchers which Pharesies yet liued no men so pure as pertaining to the outward deedes and workes of the lawe Yea and Paule in the third Chapter of his Epistle to the Philippians confesseth of himselfe that as touching the law he was such a one as no man could complaine on and notwithstanding was yet a murtherer of the Christen persecuted them formented them so sore that he compelled them to blaspheme Christ and was altogether mercilesse as many which nowfaine outward good workes are Tindale ¶ We vnderstand by the lawe these commaundements onely which God gaue by Moses in two Tables of stone wherein is comprehended all the rest of the doctrine of God contained in the holy Scriptures The good things which God alloweth and requireth of vs which we are bound to doe and the euill that displeaseth him which we ought not to followe and beside that it sheweth vs our offences and sinnes and how we stand debters vnto the iudgment of God and preacheth vnto vs nothing els but the very wrath and cursse of him which we haue deserued in offending of him By the law we are all condemned before God as transgressors of all his commaundements and thereby declared worthy of death and eternall damnation So that the law serueth rather to condemne then to saue vs. And yet there is no fault in the law which is good holy and iust but the fault is in vs which are wicked of nature and doe not accomplish the law The law doth vtter our sinnes and sheweth vs plainly our disease and how daungerous it is as the Phisitions doth but it cannot heale vs but sendeth vs to another which is able to heale our disease and none but he one Christ Iesus our Lord. The law is deuided into two parts The first Table pertaineth to God which is this Thou shalt haue none other Gods but me Thou shalt make thée no Image nor likenes c. Thou shalt not take the name of God in vaine c. Remember to sanctifie the Sabboth day c. The other Table pertaineth to our neighbour which are these Honor thy father thy mother c. Kil not Commit none adulterie Steale not Beare no false witnes against thy neighbor Couet not thy neighbors house nor his wife c. And all the doctrine comprised in these two Tables Christ reduced into ij points which are these Loue God aboue al things thy neighbor as thy selfe for all the law the Prophets depend vpon these ij commaundements Then whatsoeuer ye wold that men should do vnto you do ye the same vnto them P. Viret Platoes definition of the Lawe Plato in his Booke of Lawes of a Publike wealth and in Minos séemeth thus to define the lawe namely That it is an vpright manner of gouerning which by conuenient meanes directeth vnto the best ende in setting foorth paines vnto the transgressours and rewardes vnto the obedient This definition maye bée most aptlye applyed vnto the Lawe of God yet there can be no such Law vnlesse it be of God Pet. Mar. vpon the Rom. fol. 137. What the office and vse of the law is The vse and ende of the lawe is to accuse and condempne vs guiltie such as liue in securitie that they may sée themselues to be in daunger of sin wrath death eternall that so they may be terrified brought euen to the brinke of desperation trembling and quaking at the falling of a leafe And in that they are such they are vnder the lawe for the law requireth perfect obedience vnto God and condemneth all those that doe not accomplish the same Now it is certaine that there is no man liuing which is able to perfourme this obedience which notwithstanding God straightly requireth of vs. The law therefore iustifieth not but condemneth according to
to accuse you that being accused ye should feare fearing you should craâ—e pardon not presume of your owne strength Againe The law was giuen for this purpose of great to make little to shew that thou hast no strengh of thine owne to righteousnesse that thou as poore vnworthy and néedie shouldst flye vnto grace After he furneth his speach to God saith Doe so Lord doe so mercifull Lordâ— commaund that which cannot be fulfilled yea command that which cannot but by thy grace be fulfilled that when men cannot fulfill it by their owne strength euery mouth maye bee stopped no man may think himselfe great Let all be litle ones let al yâ— world be guiltie before thée Ca. in his In. 2. b. ca. 7. se. 9. How the lawe was giuen by Moses The lawe was giuen by Moses but grace veritie came by Iesus Christ. ¶ This place doth Tindale in his exposition of the 5. 6. 7. of S. Mathew expound on this wise Though Moses saith he gaue the lawe yet he gaue no man grace to doe it nor to vnderstand it aright or wrote it in any mans hart to consent that it was good and to wish after power to fulfill it But Christ giueth grace to doe it and to vnderstand it aright and writeth it with his holy spirit in the tables of the hearts of men and maketh it a true thing there and no hypocrisie Folio 184. How we are dead through the lawe But I through the lawe am dead to the lawe that I might liue vnto God ¶ But I through the lawe am dead to the lawe that is by the lawe of libertie grace graunted in Christ I am deliuered from the lawe of bondage ministred by Moses and from the burthen and cursse thereof Tindale ¶ Are dead concerning the lawe by the body of Christ. ¶ Because the body of Christ is made an offering and a sacrifice for our sinnes whereby God is pleased and his wrath appeased for Christs sake the Holy Ghost is giuen to all beléeuers whereby the power of sinne is in vs daily weakned we are accounted dead to the lawe for that the lawe hath no dominion ouer vs. The Bible note ¶ Looke Vnder the lawe How the Lawe increaseth sinne But the lawe in the meane time entred in that sinne should increase ¶ The lawe increaseth sinne and maketh our nature more gréedie to doe euill because the law ministreth no power nor lust to yâ— the biddeth or to refrain from yâ— the forbiddeth Tin Why the lawe is called the messenger of death The lawe is called the messenger of death namely becaus that if we haue no more but the doctrine that is contained in the lawe we shall be vtterly ouerwhelmed afore God we shal be cast away without any remedy Then if God indite vs but according to the forme of yâ— lawe he shall discouer filthines inough in vs. Cal. vpon Iob. fo 172. What the lawe of God requireth The lawe of God requireth loue from the bottome of the heart and cannot be satisfied nor fulfilled with the workes therof as mans lawe is for the lawe is spirituall as S. Paule saith Rom. 7. which no earthly creature by his owne strength enforcement is able to fulfill but by the operation and working of the spirit of God Tindale What it is to be vnder the lawe To be vnder the lawe is to deale with the workes of the law and to worke without the spirit and grace for so long no doubt sinne raigneth in vs through the lawe that is to say the lawe declareth that we are vnder sinne and that sinne hath power and domination ouer vs séeing we cannot fulfill the lawe namely with the heart forasmuch as no man of nature fauoureth the lawe consenteth therevnto and delighteth therein which thing is excéeding great sinne yâ— we cannot consent to the lawe which lawe is nothing els but the will of God c. So that to be vnder the lawe is not to be able to fulfill the lawe but to be debter to it and not able to paye that which the Lawe requireth c. Tindale ¶ To be vnder the lawe is nothing els but to be bounde or subiect vnto sinne for the law through sinne condemneth vs as guiltie But to be dead vnto the law is nothing els but to haue that extinguished in vs by which the law accuseth and condemneth vs and that is the olde man the flesh naturall lust corruption of nature when these things be once dead in vs that Christ liueth and raigneth in vs we can by no meanes be condemned by the law c. Pet. Mar. vpon the Rom. fol. 161. What it is not to be vnder the Lawe Not to be vnder the lawe is to haue a frée hart renued with the spirite so that thou hast lust inwardly of thine own accord to do that which the lawe commaundeth without compulsion yea though there were no lawe Tin in his pro. to the Rom. Why Paule calleth the booke of Genesis the lawe Tell me ye that would be vnder the law c. ¶ Why doth Paule call the booke of Genesis out of the which he alledgeth the historie of Ismael and Isaac the Lawe séeing that booke containeth nothing at all concerning the law but onely containeth a plaine historie of Abrahams two children Paule is wont to call the first booke of Moses the law after the manner of the Iewes which although it containe no lawe besides the lawe of circumcision but the principall doctrine thereof is concerning faith and that Patriarks pleased God because of their faith yet the Iewes notwithstanding onely because of the law of circumcision which is there contained called the booke of Genesis the lawe as well as the other bookes of Moses so did Paule himselfe also being a Iewe. And Christ vnder the title of the lawe comprehendeth not onely the bookes of Moses but also the Psalmes Iohn 15. 25. But it is that the words might be fulfilled which were writen in the lawe They hated me without a cause Luther vpon the Gal. fol. 205. How the lawe is impossible for a man to fulfill The Pelagians saith S. Austen thinke themselues cunning men when they say God would not commaund that thing that he knoweth a man is not able to doe who is there that knoweth not this But therefore God commaundeth vs to do some thing that we are not able to doe that we may vnderstand what we ought to craue of him Iewel fol. 3â—7 ¶ And the law had righteousnes but for a time not because it could iustifie before the Lord for it could not so forgiue sinne that of sinners it could make them iust But to this end it was giuen that it might be a terrour prouoking men to a godly life punishing the disobedient and vnreuerent persons Therefore is not a lawe giuen which can giue life but condempne I. Gough
the chiefe of these is Loue. ¶ The chiefe of these is Loue not concerning iustification but concerning the applieng of all things to the profit of the Congregation Nothing letteth some one peculiar thing diuersly referred to be now inferiour now superiour to another Loue concerning prouiding for the necessitie of thy neighbour is chiefe and aboue Faith but concerning the obtaining of iustification and saluation doth Faith excell Loue. Now Saint Paule doth not héere dispute what Faith doth in iustification but what loue doth to them that be needie in the Congregation therin is Loue chiefe for it séeketh narrowly to see them hoâ—pen To this intent onely doth S. Paule giue Loue the chiefe place héere Erasmus in his Annotations vpon this place doth likewise expound it Tindale Of Mary Magdalens loue Many sinnes are foriuen hir for she loued much or whereby it commeth that she loued much ¶ Neither doe we héere wrest the words of the Gospell to maintaine a wrong opinion for in the history there goeth before first when they were not able to pay he forgaue them both If he forgaue them and if they were not able to pay he did not then forgiue them for their loue For if they had bene able to pay he would not haue forgiuen them Secondly ther goeth before Whether of these will loue him more Symon saith He to whom he forgaue him more Therefore the Lords aunswere could in effect be nothing els but this I haue forgiuen hir very much therefore hath she loued me much So then I say loue is of forgiuenesse and not forgiuenesse of loue And then it followeth immediately And he said to the woman thy faith hath saued thee goe in peace We do therfore conclude that there is but one onely satisfaction for the sins of all the world to wit Christ once offered vp for vs which are by faith made partakers of him Lu. For the loued much that is saith Theophilâ—ct she hath shewed hir faith abundantly And Basill in his sermon of Baptime saith he that oweth much hath much forgiuen him that he may loue much more And therefore Christs saieng is so plaine by the similitude that it is a wonder to see the enimies of yâ— truth draw and racke this place so fondly to establish their meritorious workes For the greater sinne a man hath forgiuen him the more he loueth him that hath bene so gracious vnto him And this woman sheweth the duties of loue how great the benefite was she had receiued and therefore the Charitie that is héere spoken off is not to be taken for the cause but as a signe For Christ saith not as the Pharesies did that she was a sinner but beareth hir witnesse that the sinnes of hir life past are forgiuen hir Bâ—z◠¶ Many sinnes are forgiuen hir because she loued much Not that hir loue obtained remission of hir sinnes but faith out of which hir loue procéeded and therefore Christ openly affirmeth Thy Faith hath made thée safe For as saith Saint Paule without faith it is impossible to please God Heb. 11. 6. And whatsoeuer is not of faith the same is sinne Rom. 14. 23. Tindale ¶ The more we knowledge our sinnes to God the more shal be forgiuen vs. The lesse we acknowledge our offences the lesse forgiuenesse we receiue as by Christs example to Symon the Pharesie of two debters who confessed that man to loue most that had most forgiuen him So it is said of Christ by this woman meaning Mary Magdalene she hath loued me most therefore most is forgiuen hir She hath knowen hir sins most whereby she hath most loued me and thou hast lesse loued me because thou hast lesse knowen thy sinnes therefore because thou hast lesse knowen thy sinnes thou art lesse forgiuen Hemmyng We may not thinke that loue causeth remission of sinnes but that remission of sinnes causeth loue for that our loue followeth and goeth not before Christ declareth in the same place saieng He that hath much forgiuen loueth much to whome lesse is forgiuen he loueth lesse Doth not Christ héere manifestly teach that Gods forgiuing engendereth in vs much loue or little If we examine the circumstaunce of the place and ponder it diligently we shall finde it to be none other wise But how shall we aunswere the phrase of Scripture which saith that many sinnes are forgiuen hir because she loued much Sommer is high because the trees blossome and yet the blossoming of the trees doth not cause Summer but Summer causeth them to blossome So Winter causeth colde and not colde Winter yet we complaine on Winter because it is so cold So we say the tree is good because the fruite is good Tindale How perfect loue casteth out all feare ¶ Looke Feare The meaning of this place following No man knoweth whether he be worthy of loue or hatred ¶ The meaning of this place is that man knoweth not by these outward things that is by prosperitie or aduersitie whom God doth sauour or hate Luther vpon the Psal. fol. 46. ¶ By any outward thing in this life no man knoweth whether he is loued or hated of God The Bible note No man knoweth c. ¶ Meaning what thing he ought to chuse or refuse or man knoweth not by these outward things that is by prosperitie and aduersitie whome God doth sauour or hate for he sendeth them as well to the wicked as to the godly Geneua The difference betweene Loue and Charitie There is saith this Authour as much difference betwéene Loue and Charitie as is betwéene thred and twined thred For though all twined thred be thred yet all thred is not twined thred So this word Loue is more common and more generall then is Charitie For true it is that all Charitie is Loue but it is not true that all Loue is Charitie In Gréeke Charitie is Agape and loue is Eroz There is the same difference in the one word from the other that is in a pen and a quill All our pens for the most part be quills but all our quills be not pens The quill is that remaineth in his nature without anye other fashion or forme put to it The pen is a quill shaped and formed and made apt to write Lykewise Loue is the common affect or fauour Charitie is Loue reduced into a due order towards God and man as to loue God alone for himselfe to loue man for Gods sake c. Lupset Of fiue manner of loues There be fiue waies noted of louing one another Of the which number one way is praised three be vtterly dispraised one neither praised nor dispraised First I may loue my neighbour for Gods sake as euery good vertuous man loueth euerye man Second I may loue my neighbour of a naturall affection because he is my sonne my brother or my kinsman Thirdly I may loue for vaine glorie as if I looke by my neighbour to bee worshipped or aduaunced to honour Fourthly I may loue
Churches in this sorte Although a man had lyen with our Ladye Christs mother and had begotte her with childe yet were he able by the Popes pardons to pardon the fact How he wrote to Pope Leo. In the yeare of our Lorde 1518. the tenth yeare of King Henry the eight Luther wrote first to Leo Biopsh of Rome concerning the vse of pardons and in certeine priuate disputations called in doubt diuerse things concerning the Bishops supremacie for which after he was troubled lastly proclaimed an heretike vnder the defence and maintenaunce of Frederike◠Duke of Saxonie he preached writ against his power All Germanie soone after forsooke the Bishop of Rome and so was the whole state of Religion by his meanes altered among them Sleadane How he was troubled with the lusts of the flesh When I was a Monke I thought by and by that I was vtterly cast away if at any time I felt the lust of the flesh that is to saye if I felt any euill motion fleshly lust wrath hatred or enuie against my brother I assaide manie wayes to helpe to quiet my conscience but it wold not be for the concupiscence and lust of my flesh did alwaies returne so that I coulde not rest but was continually vexed with these thoughts This or that sinne thou hast committed Thou art infected with enuy with impaciencie and such other sinnes therefore thou art entered in this holy order in vaine and all thy good works are vnprofitable If then I had rightly vnderstood the sentences of Saint Paule The flesh lusteth contrary to the spirite and the spirit contrary to the flesh and these two are one against another so that ye cannot doe the things that ye would do I shuld not haue so miserablye tormented my selfe but shoulde haue thought and sayde vnto my selfe as now commonlye I doe Martin thou shalt not vtterlye be without sinne for thou hast flesh thou shalt therefore féele the battell thereof according to that saieng of S. Paule The flesh resisteth the spirit Dispaire not therefore but resist it strongly and fulfill not the lusts therof thus doing thou art not vnder the lawe c. Luther vpon the Gal. fol. 251. Let all troubled consciences comfort themselues by this example of Martin Luther and say as he sayde The question that Luther put foorth a little before his death Luther a little before his death moued this question to his friends as they sate at supper Whether we should know one an other in the lyfe to come or no and when they were al desirous to learne of him What saith he chaunced to Adam He had neuer seene Eue but what time god shaped her he was cast into a meruailous dead and sound sléepe But awaking out of the same when he sawe her he asked not whence shée is nor whence shée came but sayth Shée is flesh of his flesh and bone of his bones But howe knewe he that Uerily béeing full of the holy Ghost and replenished with true knowledge of God he spake thus In lyke manner shall we also in another life bée renued with Christ and shall knowe more perfectlye our parents wiues children and whatsoeuer is besides then Adam that time knew Eue. Sleadane Luthers praier before his death O God my heauenly Father the father of our Lord Iesus Christ and of all consolation I giue thée thanks that thou hast reuealed vnto me thy sonne Iesus Christ whome I haue beléeued whome I haue professed whome I haue loued whom I haue set foorth and honoured whome the Bishoppe of Rome and all that wicked rabell doe persecute and dishonour I beséech thée my Lorde Iesus Christ receiue my soule my heauenly Father although I be taken out of this lyfe albeit I must leaue this bodye yet knowe I assuredly that I shall remaine with thée for euer and that no man can take me out of thy hand Slea What sects is sayd to rise out of him Looke Sect. Macedonius Of his crueltie and tumult he caused in the Church MAcedonius a Priest of Constantinople taught that the holy Ghost was a creature and no God Betwéene this man and one Paulus was great strife whether of them should succéede Alexander in the Bishoprick of Constantinople So that Hermogenes maister of the chiualrie was slaine of the people when he came with the Emperours authoritie to stablish Macedonius whom the Arrians fauoured And being Bishoppe of Constantinople he practised extreame crueltie in the Church constraining the Christians to receiue the Communion with the Arrians in such wise that if women or children refused to doe the same he did either cut off their paps or by such other cruell torments force them therevnto He caused much tumult and businesse in the Church till at last a Sinode was assembled at Constantinople of 180. Bishops against him Cooper ¶ Macedonius at the first being an Arrian deposed by Acacius sect could not quiet himselfe but fell from the Arrians into an other heresie He denied the Godhead of the holye Ghost terming him the seruant and drudge of the Father and of the sonne This opinion they say Marathonius Bishop of Nicomedia taught before him These heretiks be called Pneumatomachoi Socrat. li. 2. chap. 25. Epiph. haeraes 73. MAGI What the Magies were BEholde there came wise men from the East to Hierusalem ¶ Wise men or Magi in the Persians tongue signifieth Philosophers Priestes or Astronomers and are héere the first fruites of the Gentiles that came to worshippe Christ. Geneua ¶ The wise men called Magi that came fom the East were neither kings nor Princes but as Strabo sayth which was in their time sage men among the Persians as Moses was among the Hebrewes He saith also that they were the Priests of the Persians Tindale MAGISTRATE What a Magistrate is THE worde Magistrate is deriued from Maister and signifieth the authoritie office of them which do eyther by right of inheritance gouerne subiects peoples or cities either haue y◠rule appointed thē by free electiō choise some do deriue the word Maister from the Latin Aduerbe Magis which is to say More for that master can do no more them others and excelling them in dignitie and authoritie Some doe drawe the worde Maister from the Gréeke word Menisos which signifieth greatest But whether that Maister come of the Aduerbe Magis either of the Greeke word Mènisos euerie way Magistrates do represent y◠authoritie office of Maisters And we be also therby enformed that it were méete for them which doe rule others to aduance and passe them whome they do rule in the prerogatiue of wisdome and authoritie Musc. fol. 546. How Magistrates are the Ministers of Gods iustice As the true Church doth acknowledge the ministers of the Gospell as the true ministers of God ordeined by him for the administration of spirituall things euen so doe shee knowledge the Magistrates as ministers of his iustice ordeined of him for the confirmation of the publike peace and
workes which thou hast done and shall doe for the loue of our Lord Iesus Christ be vnto thée auailable for the remission of thy sinnes the increase of desert grace and the reward of euerlasting life Amen ¶ Ye heare the merite of Christ mentioned in these words but if ye weigh them well ye shall perceiue that Christ is there altogether vnprofitable and that the glory and name of a iustifier and Sauiour is quite taken from him and giuen to Monkish merites Is not this to take the name of God in vaine Is not this to confesse Christ in words and in very deede to denye his power and blaspheme his name c. Luther vpon the Gal. fol. 72. Of the profite that is of the Moone HE appointed the Moone for certaine seasons ¶ The Interpreters agrée that this ought to be vnderstood of the ordinary and appointed â—easts For inasmuch as the Hebrewes are wont to recken their months by the Moone they vse hâ—r as the directer of their festiuall daies and as well â—or their holy assemblies as for their méetings about politike affaires Notwithstanding I doubt not but that ther is the figure Synechdoche as if the Prophet had said that the Moone not onely putteth a difference betweene the nights and the dayes but also boundeth the yeres and months consequently serueth to many purposes because the distinction of times is fetched out of hâ—r course MORNING AND EVENING How this place of Iob is vnderstood FRom Morning to Euening they be destroied ¶ Some expounde this as though it were meant that men perish in small time and that is very true But héerewithall there is yet more that is to wit that we passe not a minute of our lyfe but it is as it were approching vnto death If we consider it wel when a man riseth in the morning he is sure that he shall not step forth one pace he is sure he shall not turne about his hand but he shall still waxe elder elder and his life euer shorteneth Then must we consider euen by eye sight that our lyfe fléeteth slideth away from us Thus we sée what is meant by consuming from morning to euening Ca. vpon Iob. fo 75. MORTIFICATION What true mortifieng is TO mortifie is nothing els but for a man to be violent against himselfe and to withstand and resist wicked lusts Peâ— Mar. vpon the Ro. fol. 203. The flesh is mortified when the custome of sinne is abolished and the spirit is quickened when we begin to performe newe obedience vnto God Mortifie therefore your members c. ¶ The true mortiâ—ieng is when the feare of God doth fray vs from sinne so that our hearts trembleth for feare of Gods iudgement when wée are tempted or entised vnto sinne The heart beeing thus striken with the feare of God acknowledgeth his weaknes and calleth vnto God vnfainedly for helpe This mortifieng is the worke of the Holy ghost Rom. 8. and worketh out wardly a sobernesse of liuing and other godly exercises Sir I. Cheeke ¶ Extinguish all the strength of the corrupt nature which resisteth against the spirit that ye may liue in the spirit and not in the flesh Geneua How we cannot mortifie the flesh by our owne free-will If you mortifie the déedes of the flesh by the spirite ye shall liue ¶ S. Austen vpon this place Thou wilt say saith he that can my will doe that can my frée-will doe What will what manner of free-will except he lift thée vp thou lyest still how canst thou doe it then by thy spirit seeing that the Apostle saith as many as be led by the spirit of God be the children of God wilt thou doe of thy selfe Wilt thou be ledde of thine owne selfe to mortifie the déeds of the flesh What wil it profite thée for if thou be not voluptuous with the Epicures thou shalt be proud with the Stoikes Whether thou be an Epicure or a Stoike thou shalt not be among the children of God for they that be guided by the spirit of God be the children of God not they that lyue after their owne flesh not they that lyue after their owne spirit but as many as be led by the spirit of God But héere a man will say Ergo then are we ruled and we doe not rule I auns were thou both rulest and art ruled But thou dost then rule well if thou be ruled by the good spirit vtterlye if thou doe want the spirit of God thou canst doe no good Thou dost truly without his helpe by the frée-will but it is but euill done vnto that is thy will which is called frée-wil and by euill doing is she made a bondseruaunt When I say Without the help of God thou dost nothing I vnderstand by it no good thing For to doe euill thou hast frée-will without the helpe of God though that be no fréedome Wherefore you shall know that so doe you goodnesse if the helping spirite bée your guider the which if he be absent can doe no good at all Auguâ— de verbis Apost ser. 13. MOSES How Moses came by his impediment of speach OF Moses it is written that the King of Aegypt on a time for his daughters sake tooke the childe Moses in his armes and set the crowne vpon his head which Moses as it were childishly playing hurled if downe to the ground and with his feeâ—e spurned it Then the Priests and Soothsaiers séeing that cried out saieng that this was he whom before he had prophecied should be borne which should destroy the kingdome of Aegypt except he werâ— preuented by death Then Termuth the Kings daughter excused the childe alleadging that his age had yet â—o discretion And for proofe thereof caused burning coales to bée put to his mouth which the childe with his tongue lickâ—d wherby he euer after had an impediment in his tongue And by this meanes their furie at that time was appeased T. Lanquet The cause why Moses fled from Pharao Moses being about the age of 40. yeares fledde for feare of Pharao when he had slaine the Aegyptian Iosephus saith that it was for displeasure because in the warres of Aethiope wherof he was Captaine he tooke to wise the Kings Daughter of Aethiope How Moses seemed to doubt in Gods promises When God said to Moses that he wold giue the people flesh to eate euen a moneth long he aunswered shall the Shéepe and the Oxen be slaine for this people to eate which are vi hundred thousand or shall the fish of the Sea be gathered together to serue them ¶ Héere it séemeth that Moses did doubt in Gods promise which was not so For he doubted no more that God was able to accomplish and fulfill his word then Mary the mother of Christ did doubt in the words of the Angell when shée said How shall this be séeing I know no man Lyra. How the Lord was angry with Moses and why Moses being in his Inne the Lord met
flesh was clensed the God of Israel was reuealed vnto him he receiued the holy Ghost for thus he saith Now I know assuredly that there is none other God in all the world but in Israel He doth nothing at all he kéepeth not the law he is not circumcised but onely praieth that so much of that earth might be giuen vnto him as two mules should be able to carrie away Moreouer it appeareth that faith was not idle in him for he saith to the Prophet Eliseus Thy seruaunt will henceforth neither offer burnt sacrifice nor offering vnto any other God sauing the Lorde But in this thing the Lord be mercifull vnto thy seruaunt that when my Maister goeth into the house of Rimmon to worship there and leaneth vpon my hand and I boowe my selâ—e in the house of Rimmon when I boowe downe I say in yâ— house of Rimmon The Lord be mercifull vnto thy seruaunt in this point to whom the Prophet sayth Go in peace So was hee iustified The Iew hering this freâ—teth for anger sayth What Should the Gentile be iustified without the keeping of yâ— law Should he be compared with vs which are circumcised c. Luther vpon the Gal. fol. 91. How it was against Naamans heart to worship Idols anie more Héerein the Lord be mercifull vnto thy seruant that when my Maister goeth into the house of Rimmon to worship there and leaneth on my handâ— and I boowe my selfe in the house of Rimmon c. He feeleth his conscience wounded in béeing present at Idolls seruice therefore desireth God to forgiue him least others by his example might fall to Idolatrie for as for his owne part he confesseth that he will neuer serue anie but the true God Geneua NABVCHODONOSOR How his death is compared to Lucifer HOw aâ—t thou falne from heauen O Lucifer thou faire morning childe ¶ He compareth the death of Nabuchodonosor to the falling of Lucifer the morning starre which he calleth yâ— childe of the morning because it appeared onelye in the morning The meaning is no such thing ought to haue happened vnto thee that in earth was lyke the morning starre which no man can take out of heauen thou that wast so mightie yâ— thou destroiâ—dst what people thou wouldest and to whome it was pastime to ouerthrow nations hast receiued such measure as thou broughtest Such a like thing is there in Ezechiel 28. against king Tyrus T. M. Thou that thoughtest thy selfe most glorious as it were placed in the heauen for the morning starre that goeth before the Sun is called Lucifer to whom Nabuchonodosor is compared Geneua How Nabuchodonosor is Gods seruaunt And I will prepare Nabuchodonosor king of Babylon my seruant and will bring him vpon this land ¶ So the wicked and Satan himselfe are Gods seruaunts because be maketh them to serue him by constraint and tourneth that which they doe of mallice to his honour and glory Geneua What his pollicie was to haue of the kings seede and of the Princes of Israel That he should bring certeine of the kings séede and of the Princes ¶ His purpose was to kéepe them as Hostages and that he might shew himselfe victorious and also by their good intreatie and learning of his religion they might fauour rather him then the Iewes and so to be able to serue him as gouernours in their land Moreouer by this meanes the Iewes might be better kept in subiection fearing otherwise to procure hurt to these noble men Geneua For what purpose he set vp Image of golde Nabuchodonosor the king made an Image of golde c. ¶ Under pretence of religion and holinesse in making an Image to his Idoll Bel he sought his ambition and vainglorie And this declareth he was not touched with the true feare of God but that he confessed him of a sodeine motion as the wicked when they are ouercome with the greatnesse of his works The Gréeke interpreters write that this was done 18. yeares after the dreame and as may appeare the king feared least the Iewes by their religion should haue altered the state of his common weale therefore he meant to bring all to one kinde of religion and so rather sought his own quietnesse then Gods glorie Geneua How this place following is vnderstood Hell trembleth at thy comming c. ¶ That is euen they that be in hell will tremble when Nabuchodonosor commeth thether It is figuratiuely spoken to the further setting forth of the mischiefe of Nabuchodonosor T. M. Who is meant by Lucifer in this place of Esay Thy pride saith Esay is driuen downe to hell c. How â—ellest 〈…〉 â—ucifer from heauen which did rise in the morning and 〈…〉 will 〈…〉 vp to heauen I will aduance my selfe 〈…〉 of God I will sit in the mount of witnesse in the sides of the North I will goe vp aboue the highest of the clowdes I will be like the highest but for al that thou shalt be thrust downe to hell c. ¶ Without al nay sayth Musculus it conteyâ—eth the prophesie of the proud king of Babylon which was then to come although it be by some expounded for the fal of Satan Musculus so 10. NATION Whom he calleth a Nation I Will prouoke you to enuie by a Nation that is no Nation ¶ He calleth all prophane people a Nation that is no Nation as they are not sayd to liue but to dye which are appointed for euerlasting condemnation Esay 65. 1. Beza NAKED How this word Naked is to be vnderstood IF that we be found clothed and not naked c. ¶ They are naked that haue not the wedding garment of faith working through loue vpon them They are naked that without all shame doe giue themselues in this world to filthy wicked and diuelish conuersation putting awaye from them the spirite of God and reason It is sayd that our mantion is from heauen and not because it commeth from heauen but because that it receiueth from thence the grace or gift of immortalitie and incorruption Sir I. Cheeke How Saule is said to be naked And â—ell naked all that day ¶ Saule is sayd to fall naked for so much as he put of his kinglye apparell and putte on such as the Prophets vsed to weare in the time of prophesieng Geneua How that the people is said to be naked Sawe that the people were naked ¶ That is destitute of Gods grace wilde licentious and readie to fall into all kind of Idolatry whereby they gaue their enimies an occasion to speake euill of their God Geneua NARROVV VVAY What the narrovv vvay is ANd the way is narrow that leâ—â—eth to lyfe ¶ The narrow way is to liue after the true knowledge of the lawe and the true intent of works he that will enter in at this gate must be made a new his head will else bée to great He must be vntaught all that he hath learned to be made lesse to enter in
and vnder that pretence to deuour and spoyle the houses of widowes c. ¶ What doest thou séeke an apt and holy place when thou wouldest pray vnto God Cleanse thine own inward partes in scouring out all naughtie desires from thence prepare thy selfe a secret corner in the quietnesse of thy heart When thou praiest in the Church pray within thy selfe and so doe alwaies that thou maist be the Temple of God for there God doth heare where he doth dwell Thus saith he by which words it appeareth sufficiently inough that euen in his daies many of yâ— Christians were so fallen backe to the superstitions of Temples Churches not onely in seruices but in praiers also that they thought the prayers were more effectuall in Churches then in other places which they tooke to be as prophane and not meete for prayer Musculus fol. 489. How prayer for the dead auaileth not When we be once departed out of this life there is no more place of repentaunce there is no more effect or working of satisfaction life is héere either lost or wonneâ— euerlasting saluation is héere prouided by the due worshipping of God the fruites of faith Then he shal be without fruite of repentance and griefe of paine In vaine shall wéeping be and prayer shall be of no force nor effect Cypr. in his first treatise against Demetrius We know in this world we can be helped one of another either with prayer or with counsell but after we be come once before yâ— iudgment seate of Christ neither Iob nor Daniel nor Noe is able to pray for any body but euery man shall beare his owne burthen Hierom in his 13. questi c. 2. chap. When thou doest heare that our Lord did rise againe naked cease I pray thee from the mad expence of the burieng what meaneth this superstuitie and vnprofitable dispence which vnto them that make it bringeth hurt and no profite to the dead but rather harme Chrisost. in his 48. homil vpon the 20. of Iohn For if he had not hoped that they which were slaine should rise againe it had bene superfluous and vaine to praye for the dead ¶ From this verse to the ende of this Chapter the Gréekes text is corrupt so that no good sense much lesse certain doctrine can be gathered thereby Also it is euident that this place was not written by the holy Ghost both because it dissenteth from the rest of the holy Scriptures also the Authour of this booke acknowledging his own infirmitie desired pardon if he haue not attained to that he should And it séemeth that this Iason of Ceronean out of whom he tooke this Abridgment is Ioseph Bengorion who hath written in Hebrue 5. bookes of these matters intreting this place maketh no mention of the praier for the dead And though Iudas had so done yet perticular example is not sufficient to establish a doctrine no more theÌ„ Ziphorahs was to proue that women might minister the Sacraments Exo. 4. 25. Or the example of Razis that one might kill himselfe whom this Author so much commendeth 2. Mac. 14. 41. Geneua Truly I thinke that Iudas beléeued that ther shuld be a resurrection as the text praised him saieng Thinking well and denoutly of the resurrection of our flesh they that beleeued wer yet so rude ignorant that they thought they shuld rise but to obtaine a carnall kingdome and haue their enimies subdued vnder them without rebellion And thereto sticke the Iewes vnto this day And it is most lyke that this should be his meaning we shall all rise againe and possesse this lande in peace these men which are slaine are out of the fauour of God because they haue contrary to the lawe Deut. 7. tooke of the Idolls oblations therefore it is best that we send a Sacrifice to Hierusalem to pacifie the wrath of God towards theÌ„ lest when they rise again the Lord shuld send some plague among vs for their transgression which they committed while they were héere liuing If any man can better gesse I am well content to admit it But this is plaine though he thought that this sacrifice coulde not helpe them before they should rise againe which doth fully destroy Purgatory for where he saith that it were void vaine to praye for the dead except they shoulde rise againe is euen as much to say vnto him that hath any wit as that this prayer sacrifices can doe them no good before they be risen againe froÌ„ death for els wer it not in vaine to pray for them although they should neuer rise againe As by this example if I say to a man that he shall neuer obtaine his purpose except he shuld sue to the kings grace it is euen as much to say to a man that hath any wit he shal neuer obtaine his purpose before he hath suâ—d to the Kings highnesse I. Erith It wer an hard matter for a man to teach the ther wer any sacrifices praiers vsed in the Apostles time for the faithfull wheÌ„ they were departed But afterward it fell out by the good zeale of the Bishops yâ— ther was a solemne remembrance kept of theÌ„ which died in the Lord specially of Martirs ther were also sacrifices offered I meane of thanks-giuing but they wer not done for the dead to auaile to their saluation but for yâ— faithful yâ— wer aliue that their hearts might be the better confirmed in the faith of Christ. Of these sacrifices Cypriane maketh mention how they vsed to offer sacrifices for the martirs LaureÌ„tius Ignatius yâ— rest Wherefore it appeareth that they had not the same manner of Sacrificing for the dead at that time as it is now vsed in the Popery They did sacrifice for the Martyrs but so that they did not pray for them at all as Augustine doth also testifie so that this sacrifice for the dead had no praier for them ioyned withall but for the faithfull which were alyue Musculus fol. 493. To leane saith Ireneus vpon the holy Scriptures which are the sure and vndoubted truth is to builde his house vppon a sure and strong Rocke But if leauing it I meane the trueth of the Scriptures any man doe sticke to some other doctrines the same is to build his house vpon the vnstedfast Sand where it shall easely fall ¶ The Canonicall Scriptures make no mention at all of the praieng for the dead therefore saith Ireneus if we doe follow the doctrines of men in this point it is none other but to build vppon the vnstedfast Sande I. Veron We doe saith Ambrose condemne by right all newe things that Christ hath not taught For Christ to the faithfull is the way if Christ therefore hath not taught this that we teach we doe also iudge it detestable ¶ If it cannot be prooued by Christs holy Gospell and word that he hath not taught vs to praye for the dead then whosoeuer teacheth that doctrine we
perfection Caluine in his Insti 3. booke cha 11. Sect. 23. How righteousnesse is to be vnderstood Righteousnesse is euen such fayth as is called Gods righteousnesse or righteousnesse that is of value before God For it is Gods gift and it altereth a man and chaungeth him into a new spirituall nature and maketh him frée and liberal to pay euery man his duetie for through faith a man is purged of his sinnes and obteineth lust to the lawe of God whereby hée giueth God his honour and paieth him that he oweth him â—â— men he doth seruice willingly wherewith so euer he can paieth euery man his duetie Such righteousnesse can nature fréewill our owne strength neuer bring to passe For as no man can giue himselfe faith so can he not take away vnbeliefe how then can he take away anie sinne at all Wherefore all is false hypocrisie and sinne whatsoeuer is done without fayth or in vnbeliefe as it is euideÌ„t in the. 14. chap. to the Romanes ver 23. though it appeare neuer so glorious or beautifull outward Tindale fol. 43. Of outward and inward righteousnesse It shall be righteousnesse vnto vs before the Lord. ¶ The outward déede is righteousnesse vnto the auoiding of punishment threatnings curssings to obtein temporal blessings but vnto the life to come thou must haue the righteousnesse of faith and thereby receiue forgiuenesse of sinnes and promise of inheritaunce and power to worke and loue T. M. ¶ But because none could fully obey the law we must haue our recourse to Christ to be iustified by faith Geneua ¶ No man can perfectly fulfill the lawe therefore we must haue recourse to Christ by faith in whom we are reputed as iust The Bible note How we receiue our righteousnesse by the meere gift of God Example thereof Like as the earth engendereth not raine nor is able by her owne strength labour trauaile to procure the same but receiueth it of the méere gift of God from aboue so this heauenly righteousnes is giuen vs of God without our works or deseruings Looke then how much the earth of it self is able to do in getting procuring to it selfe seasonable showres of raine to make it fruitfull Euen so much no more are we able to do by our owne strength works in winning this heuenly eternal righteousnes therefore shall neuer be able to atteine it vnles God himself by meere imputation by his vnspeakable gift do bestow it vpon vs. Luther vpon the Gal. fol. 5. The meaning of these places following Of righteousenesse because I go to my Father ¶ Wherfore the wicked must néeds confesse that he was iust beloued of the Father and not condempned by him as a blasphemer or transgressour Geneua And righteousnesse of the God of his saluation ¶ This word righteousnesse may be expounded two wayes either for all the benefits of God whereby he proueth himselfe to be righteous iust of promise towards the faithfull or for the fruit of righteousnesse Truly Dauids meaning is nothing doubtful namely yâ— it is not for such men to looke to obteine the fruit of righteousnes as vnrighteously dishonour Gods holy seruice And againe that it is not possible that God should disappoint his true worshippers because it is his propertie to aâ—ouch his righteousnes with benefits Cal. vpon the. 24. Psal. Blessed are they that hunger thirst for righteousnes for they shall be satisfied ¶ But what can all our righteousnesse be before God Shal it not according to the saieng of yâ— Prophet be counted as a most filthy and defiled cloth And if all our righteousnesse be straightly iudged it shall be sound vniust and hauing lesse force What therefore shall become of our sinnes wheras not euen our righteousnesse it self shal be able to answere for it selfe Therefore with all our might crieng out with the Prophet as lowde as we can Enter not into iudgement c. With all humblenesse let vs runne to the throne of mercy which onely is able to saue our soules I. Gough ¶ Looke Hunger RIGHT HAND What is meant by Gods right hand THE right hand is wont in the Scripture to betoken the strength and power wherby God worketh all things effectually as the right hand of the Lord hath done mightely Psal. 118. 16. And is also taken for helpe as in Iob. 14. 15. Psal. 138. 7. 139. 10. And in the Reuelation of Iohn 1. 17. Marl. vpon the Apoc. Christ is called Gods right hand Psa. 118. 15. 16. The right hand of the Lord hath done meruailes The right hand of the Lord hath gotten the victorie it is vsed also for the glorie of the Father concerning which he saith to his sonne Sitte on my right hand And in some place for euerlasting ioye and lyfe Math. 25. 33. And he shall set the Shéepe on the right hand and the Goates on the left Saint Hierome in his exposition of Paules first Chapter to the Ephesians saith He hath declared the power of God by the similitude of a man not because a seate is placed and God the Father sitteth theron hauing his sonne sitting there with him But because we cannot otherwise conceiue how the sonne doth iudge and reigne but by such words to our capacitie As therefore to be next to God or to depart farre from him is not to bée vnderstoode according to the distance of places but after mens merits because the Saints are heard by him but the sinners of whome the Prophet sayth Beholde they that gette themselues from thée shall perish are remoued farre inough for comming néere him at all Euen so lyke wise to bée either at the right or left hand of God is to be taken so that the Saintes are at his right hand and sinners at his left As our Sauiour himselfe also in the Gospell affirming the same doth say that at the right hand are the sheepe and the Goates at the left Moreouer this very word to Sit doth argue the power of a Kingdome by which God is beneficiall to them on whom he doth vouchsafe to sit insomuch as verely he doth rule them and hath them alwayes in his guiding and doth tourne to his owne becke or gouernement the neckes of them that before ranne out of the way at randon and at libertie Bullinger fol. 73. Saint Austen in his booke De fide simbolo saith Wée beléeue that he sitteth at the right hand of God the Father yet not so therefore as though we should thinke that God the Father is comprehended within the limits of a mans body so yâ— they that thinke of him shuld imagine that he had both a right and a left side And wheras it is sayd that the father sitteth we must not suppose that he doth sit with bended hammes least peraduenture we fall into the same sacriledge for which the Apostle accurseth them that haue chaunged the glorye of the incorruptible God into the similitude of
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
of Abraham of whom it is written 30. yeares before he offered his sonne Isaac Abraham beléeued it was reckoned vnto him for righteousnesse Gen. 15. 6. wherby we doe euidently sée that Saint Iames meaning is that Abrahams fayth was no idle fayth but such faith as made him obedient to God which thing he did well declare when he did so willingly offer his sonne at Gods commaundement All that S. Iames goeth about then is to proue that faith cannot be without good works And as by fayth onely we are iustified before God so by good workes procéeding from a liuely fayth wée are iustified before men Heere wée learne also that where no good workes be there is no true iustifieng fayth but a lyght vnprofitable beléeue such as is in diuels and yet we must beware that we ascribe no parte of our iustification before God vnto our good works Sir I. Cheeke Ther can be no good work reckoned to be in any man but in him alone whose sinnes God hath forgiuen Forasmuch as our best déeds are lame and corrupt Therefore they are héere called the doers of good works whom Paule calleth zelous and louers of good works But this estimation and iudgement dependeth vpon the fatherly clemency and acceptation of our God who alloweth that freely for good which deserueth to be reiected as euill and vnperfect c. Marl. fol. 170. Indéede works doe iustifie taking iustifie to be to declare iust Euen as white haires do make a man olde because they be a signe of age But works doe this before men not before God Nor they cannot take hold of forgiuenesse of sins deliuerance from their deserued condemnation For then it should be false that the Apostle saith we be iustified fréely by his grace for to him that worketh the reward is imputed vnto him for a duety and not vpon grace and fauour Wherfore the errours of those men is too grose to deceiue any of them which hath looked ouer the holy Scriptures neuer so slightly Nor it doth not agrée with the sense neither when they will haue iustifie to be as much as to make iust For works doe not go before him that is to bée iustified â—but doe followe him which is alreadye iustified witnesse Augustine and workes doe come of grace and not grace of workes witnesse the same Augustine de fide opere cap. 14. Musculus fol. 227. Of workes done before faith Saint Austen condemneth all our good workes before faith as vaine and nothing worth Read him In probo Psal. 31. That worketh not how it is vnderstood To him that worketh not but beleeueth ¶ That dependeth not on his workes neither thinketh to merit by them Gene. That is which meaneth not to obteine saluation through the worthinesse of his works The Bible note How workes are not the causes of felicitie Works indeed are to be had but not as causes wherfore Christ admonished vs saieng When ye haue done al these things say we are vnprofitable seruants we haue done but the thing which we ought to doe Neither passe we any thing vpon their caueling which say yâ— therfore we are vnprofitable seruaÌ„ts because our good works being no coÌ„modity vnto God forasmuch as God néedeth none of our good works but say they it caÌ„not be denied but yâ— we are by good works profitable vnto our selues Wée graunt indéed that it is profitable vnto vs to liue well But that vtilitie is not to be attributed vnto our workes that they should be the causes of our blessednesse to come Wee haue nothing in vs whereby we can make God obstruct or bound vnto vs. For whatsoeuer we doe the same doe we wholy owe vnto God and a great deale more then we are able to performe Wherfore as Christ admonisheth The Lord giueth not thanks vnto his seruant when he hath done his duetie And if the seruant by wel doing cannot binde his Lord to giue him thanks how shal he binde him to render vnto him great rewards Pet. Mar. vpon the Rom. fol. 29. Of workes loue and faith Works are the outward righteousnesse before the world may be called the righteousnesse of the members and spring of inward loue Loue is the righteousnesse of the hart springeth of faith Faith is the trust in Christs bloud and is the gift of God Ephe. 2. 8. Tindale How our good workes are the workes of God Although it be written that God will render to euery man according to his works yet is yâ— so to be vnderstood yâ— if they be good works they are for none other cause caled any maÌ„s works but for that they are wrought in him namely by the power of the spirit of God whereby they are in very déede the workes of God S. Austen most truely saith that God crowneth in vs his owne gifts for as touching vs we deserue nothing but death Pet. Mar. vpon the Rom. fol. 367. How we deserue nothing by our good workes Wo be to all our iustice saith S. Austen if it be iudged setting mercy a part Therefore this is a christen sentence worthy to be beaten in al mens heads Let not thy left hand know what the right hand doth Let our right hand worke those things which be good and pleasant vnto God And in the meane season let our heartes depend vpon the grace of Gods goodnesse onely not thy left hand write into thy kalender those things which be somewhat well done by the right hand Let the note of our owne good works be in Gods hand not in our owne Whatsoeuer he doth reward vs either in this life either in the life to come let vs thanke his grace for it and not our deserts Musculus fol. 234. Of the vnablenesse of our workes If the séeking of righteousnesse and forgiuenesse of sinnes by the kéeping of the law which God gaue vpon mount Sinai with so great glory and maiestie by the denyeng of Christ of his grace what shall we say to those yâ— will néeds iustifie themselues afore God by their owne laws and obseruances I wold wish that such folks should a little compare the one with the other and afterward giue iudgement themselues God minded not to do that honour nor to giue that glorye vnto his owne law yet they wil haue him to giue it to mens laws ordinaÌ„ces But that honour is giuen onely to his onely begotten son who alone by the sacrifice of his death passion hath made ful amends for all our sinnes past present and to come as saith S. Paule Heb. 7. 25. The meaning of this place following Work out your own saluatioÌ„ with fere trembling ¶ S. Paul saith we must work out our saluation with feare trembling But this feare riseth in consideration of our weaknesse and vnworthinesse not of any distrust or doubt in Gods mercy but rather the lesse cause we haue to trust in our selues the morâ— cause we haue to trust in God Iewel fol. 76.