that it may appeare that we destroie them for Religion sake and not for couetousnesse But when they are conuerted not into priuate and our owne vse but into common vses or into the honour of the true God that is done and brought to passe in them which is done and brought to passe in men themselues when of Idolaters and wicked persons they are changed into true Religion This hath God him selfe taught in those testimonies which thou thy selfe hast vsed when as God himselfe commaunded that of that same Groue which was dedicate to strange Gods there should be wooâ—e taken for his sacrifice And of Hierico that all the golde siluer and brasse should be brought into the Treasurie of the Lord. Wherefore that also which is written in Deutronomyâ— Thou shalt not couet their siluer nor their gold neither shalt thou take any thing thereof to thy selfe least thou offend because it is abhomination vnto the Lord thy God c. It manifestly appeareth that either priuate vses is forbidden in such things or that nothing should be brought into thy house to be honoured for then it is abhomination I. Whitegift fol. 272. IEHOVAH What Iehouah is IEhouah is Gods name neither is anye creature so called and it is as much to saye as one that is of him-selfe and dependeth of nothing Moreouer as often as thou séest Lord in great letters except there be any errour in the printing it is in Hebrue Iehouah thou that art or he that is Tindale fol. 6. How the Hebrues doe speake of the name Iehoua Rabbi Moses an Aegyptian in the Hebrue called More saith thus All the names of the Creator that be found in all bookes be deriued of effects sauing that name onely Iehouah And it is a name appropriate vnto the most high Creator And therefore it is called an expresse name He meaneth saith Musculus that there is signified and shewed thereby the substance of the Creator and that there is nothing in it common vnto God and creatures But the rest of his names haue some double or mingled signification because they come of workes like vnto them which be deriued in vs. Thus the Hebrewes doe speake of the name of God Iehouah Muscu fol. 367. IERVSALEM The meaning of this place following WHen ye sée Ierusalem besâ—eged with an Hoast ¶ The same is that Mathew and Marke do call the Abhomination of desolation The Hoast of the Romanes is called héere desolation because that by them the Citie and Temple were destroied the Countrie made wast And they are also called Abhomination both for their heathenish impietie and also for the putting downe of the true worshipping and Religion By the holy place both Ierusalem and the Temple is vnderstoode Daniel 9. 26. How Ierusalem was called holy Where manye hundred thousands of men are there are scarcely seauen thousand which knowe God or beléeue in God and yet for their sakes the whole multitude is called godlye people Euen so was it in Ierusalem Albeit the greater parte were wicked and godlesse yet was Ierusalem called holy not onely in respect of a small number of the godlye but also because GOD had his abiding there So when there was not one iuste personne in Sodome but Lot with his two Daughters yet coulde not the Angell destroye Sodome with fire so long as Lot was in it Likewise where foure or fiue or ten godlie persons are to be found for their sakes the whole citie is called holie Luther vpon the Psal. fol. 88. IESVS Of the mysticall and hid signification of this name IEsus the sonne of God and of the most pure Uirgin Marie although in the common translation of the Bible in Latine it séemeth there were diuerse other Iewes so named Yet in the Hebrue tongue as Renclâ—ne writeth in his booke De verbo mirifico There was some diuersitie in the letters of the name of our Sauiour from them that were in the other called Iesus For in his glorious and wonderfull name were the vowels called Tetragrammaton with one consonant called Schin which is one S. of the Hebrewes wherein was a mysticall or hid signification of his diuinitie although the whole name be interpreted Sauiour who beeing equall in diuinitie with God the Father begotten of him before the worlde was created without time willinglie for the redemption of man descended into the blessed bodie of the Uirgin Marie and was conceiued in her by the holie Ghost the thirde person in Godhead And of her borne yâ— 3962 yeare after the creation of the world And being God and man liued héere 32. yeares in forme of pouertie and than béeing betraied of his own Disciple was by the Iewes his owne people most cruellie nailed on the Crosse the yeare after the creation of the world 3994. Eliote What is meant by that that Iesus was seene alone with Moses and Helias And sawe no man more then Iesus onelie with them ¶ In this that Iesus after the departing of Moses Helias is séene alone it is to be noted that the lawe beeing by Christs death remoued and the prophesies fulfilled wée ought onelie to haue respect vnto Christ the only begotten sonne of God our sauiour and redéemer Sir I. Cheeke What is meant by Iesus sleeping in the Ship And he was in the sterne a sleepe on a pillowe ¶ It is sayde that the Lord sléepeth when in the troubles and aduersities of this worlde he deferreth to heare and succour his elect and chosen which thing was héere prefigured by Iesus sleeping Sir I. Cheeke ¶ Christ leaueth vs oftentimes to our selues both as well that we maie learne to knowe our weaknesse as his mightie power Geneua What is meant by Iesus groning in the spirit And he groned in the spirit ¶ Whereas Saint Iohn saith Iesus groned in the spirit he meaneth that he was so moued in the vowells of mercie that for the time he coulde not speake This motion alwaye goeth before teares in such as are vehemently affected For the like also we reade of Ioseph who being moued with compassion towards his brethren sought wher to wéepe Marl. vpon Iohn fol. 414. IEVVES Of whom they tooke their name THere was great lamentation among the Iewes ¶ The Iewes were first called Hebrues of Heber the eldest sonne of Selah sonne of Aâ—phaxat as it appeareth Gen. 11. 14. 1. Par. 1. 18. After were they called Israel of Iacob and after Iewes of one of the sonnes of Iacob that is to wit of Iuda T. M. Of the miserie that happened to the Iewes ¶ Looke in these words Fishers Selum Why the Iewes were suffered to sweare by the name of God In the olde lawe the Iewes in an earnest iust or waightie cause were permitted to sweare in the name of GOD but not by all manner creatures least they dwelling amonge the Heathen and accustoming their oathes should by continuaunce of time fall vnto the filthie worshippinge of their Idolles forgetting God Sweare by his name saith
Pastour had sayd I will not féede you This Pastour by an other name is called the Abhomination of desolation that shall sit in the Temple of God as though he were God Therefore the sword of the Lord shall be vpon his right arme vpon his right eye that the force of him all y◠bosting of his might might be dried vp withered awaye the knowledge that vnder a false name he promised to himselfe shall be◠obscured with eternall darknesse I. Bridges fol. 1092. In what respect the Popish Church may be called Catholike As a certaine scholer of Oxford by a certaine woman whom other praised did merily say she was a Catholike woman meaning a common queane So the Popish Church in like sence is a Catholike Church that is to say a common strumpet prostitute to all Idolatry and not the chast spouse of Christ c. I. Bridges fol. 165. What the Pope saith of himselfe I cannot erre I haue all lawes both temporall spirituall in my brest I am aboue all general Councels I may iudge al mē but all the world may not iudge me be I neuer so wicked I am king of kings lord of lords I can do whatsoeuer Christ himself can do I am all aboue all all power is giuen to me as well in heauen as in earth c. What the Popes owne lawe saith If the Pope care neither for his own health neither for his brothers be found vnprofitable and negligent in his workes further apt to no good that hurteth himselfe and other leadeth with him people innumerable by Legions vnto the Diuell to be punished with him in paines most dolorous for euer being Pope no man should presume to reprehend his faults for he iudgeth all men and is to be iudged of no man How the Pope hath power ouer Angells The Pope saith Felinus hath Christs lieuetenauntship not onely ouer things in heauen ouer things in earth ouer things in hell but also ouer the Angells both good and badde Iewel fol. 543. How the Pope is the Diuels Viceregent and Antichrist It is most certaine that the Pope is Uicar to the Prince of this world and the Diuell is said in the Gospell to be the Prince of this world Who doubteth then but if the Pope bée Uicar to the Prince of this world he is Uiceregent to the Diuell and as Iesus Christ appeared to this world to vndoe the workes of the Diuell so likewise the Diuell hath made the Pope who is his Neatheard héere vpon earth to appeare to the world to vndoe the workes of Iesus Christ. And therefore the Pope studieng diligently to obay the will of his Prince fully is forced dayly to be contrary to Iesus Christ and what is this but onely to be Antichrist F. N. B. the Italian POVVER How neither Pope nor Priest hath power to forgiue sinnes THe word of God forgiueth sinnes the Priest is the iudge the Priest executeth his office but he exerciseth no right of power The Lord hath graunted the office of baptising to manye but the power and authoritie in Baptisme to forgiue sinnes he hath reserued onely to himselfe So saith Ambrose it is our part to remoue the stone from the graue by preaching by counsell and by exhortation but it is the Lords worke to raise vp the dead it is the Lordes worke to bring him from the pitte It is not the ambassadour it is not the messenger but the Lord himselfe that hath saued the people The Lord remaineth alone For no man can be partner with God in forgiuing sins This is Christs onely office that hath taken away the sinnes of the world And yet is not the Priests office void of power He hath power and commission to open the will of God and as S. Paule saith to speake vnto the people euen as in the person of Christ. So Tertulian saith The chiefe Priest that is to say the Bishop hath right and power to giue Baptime But as S. Austen saith God gaue the ministerie of remission of sinnes vnto his seruaunts but the power thereof he retained vnto himselfe c. Iewel 158. How all power is in and of God and not in man Thou couldest haue no power against me except it were giuen thée from aboue ¶ Héere we doe learne that all power is of God Yea the power of darkenesse which God causeth to raigne for our sinnes and disobedience to him his word Iob. 34. Whosoeuer therefore resisteth any power he doth resist the ordinaunce of God and so purchaseth vnto himselfe vtter destruction vndoing Let also Magistrates remember of whom they haue receiued their power and vse their authoritie according to the will of him vnto whom they must render accompt of all their doings Sir I. Cheeke How the higher powers are to be obaied The powers that be are ordeined of God ¶ We are bounde in all manner of things to obaye the Magistrates sith that they are the ordinaunce of God whether they be good or euill vnlesse they command Idolatry and vngodlinesse that is to say things contrary to true Religion Then ought we to saye with Peter We ought rather to obaye God then men But wée must beware of tumult and insurrection The weapon of a Christian man in this matter ought to be the sword of the spirite which is Gods worde and prayer coupled with humilitie and due submission and with heart ready rather to dye then to doe any vngodlinesse Sir I. Cheeke Let euerye person be subiect to the higher Powers ¶ This saith Chrisostome is ordained to the Ecclesiasticall◠and Cleargie and to the Monkes or any other whatsoeuer it be For thy obedience and subiection doth not alter thy seruice towards God ¶ By what title saith Saint Barnard is it speking of the temporall sword that the Pope selleth these things it is not according to the right vse Apostolicall for Saint Peter could not giue that which he himselfe had not but hée hath left to his successours that which he had to wit the order of the Churches Item saith he your powers are not ouer possessions but ouer the sinnes forasmuch as ye haue receiued the keyes of the kingdome of heauen not to be great Lords but to haue the correction of vices which dignitie séemeth greatest to you to forgiue sinnes or to distribute possessions There is no comparison These earthly superiorties haue their Iudges which be Kings of the earth And wherefore vsurpe you the Office dignities and lymittes of other men Learne saith he to haue a Spade to delue and dresse the Uineyard of the Lord not to beare a Scepter And yet more it is saith he a cleare thing that all Lordships is forbidden to the Apostles Go thou then which vsurpest the title of an Apostle in ruling Lordlike goe where the authoritie and power is fette in the Apostolike seate c. Theodore Beza What absolute power is Absolute
life Christ hath not forsaken it nor neuer will forsake it all our whole strife is vpon the particular churches which be mingled with good and euill together They not onelie can erre but also haue erred and doe erre yet in manie points c. Musculus fol. 267. Saint Augustine in his preface vpon the 47. Psalme alleadgeth this place of the Apostle in this wise Therefore wée must vnderstaÌ„d by the second of the sabboth none but the church of Christ but the church of Christ in his Saintes the church of Christ in them which be written in heauen the church of Christ in them which doe not yéelde vnto temptations of this world for they be worthie to beare the name of the firmament Therefore the church in them which be strong of whom the Apostle saith Wée which be strong beare with the infirmities of the weake is called the firmament whereof it is song in the Psalme Let vs heare let vs knowe let vs sound let vs glorie let vs reigne For heare you and knowe that the same also is called the firmament by the writing of the Apostle which is saith he the church of the liuing God the piller and firmament of truth Thus saith Augustine Chrisostome doth expound this place in this sort Not as the Iewish church for this is that which conteineth the faith that is to saie the piller and establishment of the church and the preaching For truth is the piller and establishment of the church this saith he He maketh not the church to be the piller establishment of the truth but the truth of the church c. Mus. fo 268 To proue that the congregation of faithfull men is the church that cannot erre heare their owne law The whole church cannot erre â— Againe The congregation of faithfull men must néeds be which also cannot erre ¶ This church which is spred abrode throughout all the world and standeth in the vnitie of faithfull christen men is the church that God suffereth not to erre in those things that belong to saluation D. B. fol. 254. How the Church is knowne Whereas the word of God is purelie and sincerely preached the Sacraments orderlie ministred after the blessed ordinance of Christ. And wheras men do patiently suffer for the veritie And the hearers doe applie their liuing to Christ doctrine and with méeknesse receiue the holie Sacraments these be good and present tokens to iudge vpon that there be certeine members of Christs church and to proue this read the doctors following Our mother holie church faith Augustine throughout all the world scattered farre and wide in her true head Christ taught hath learned not to feare the contumelies of the crosse nor yet of death but more and more is she strengthened not in resisting but in suffering They that be in Iudea let them flie vnto the mountaines that is to saie they the be in Christendome let them giue themselues to the scriptures for in that time in the which heresies haue obteined into the church there can be no true probation of christendome nor no other refuge vnto christen men willing to knowe the veritie of faith but by the Scriptures of God Afore by manie waies was it shewed which was the church of Christ and which was the congregation of the Gentiles But now there is none other waie to them the will know which is the verie true church of Christ but onely by Scriptures By works first was the church of Christ knowne when the congregation of christen men either of all or of manie were holie the which holinesse had not the wicked men But nowe christen men are as euill or worse then heretiks or Gentiles yea greater continence is found among them then among christen men Wherefore he the will knowe which is the verie church of Christ how shal he know but by the scriptures only And therefore our Lord considering that the great confusion of things should come in the latter daies for that cause coÌ„maunded he that christen men willing to reserue the stablenesse of the true faith shuld flée vnto none other thing but vnto the scriptures For if they haue respect vnto other things they shall bée slauÌ„dred shal perish not vnderstaÌ„ding which is the true church The same Doctour saith â— It can no waie bée knowne what is the Church but onelie by the Scriptures Againe Christ commaundeth that who so will haue the assuraunce of true faith séeke to nothing else but vnto the Scriptures Otherwise if they looke to anie thing else they shall be offended and shall perish not vnderstanding which is the true Church and by meanes héereof they shall fall into the abhomination of desolation which standeth in the holie places of the Church There bée certeine bookes of our Lord vnto the authoritie whereof each part agréeth there let vs séeke for the church Thereby let vs examine and trie our matter Againe hée saith in the same Chapter I will ye shew me the holie church not by decrées of men but by the word of God August de vnit eccl cap. 3. The question or doubt is where the Church should bee what then shall wée doe Whether shall we séeke the Church in our owne wordes or in the wordes of her head which is our Lord Iesus Christ In my iudgement we ought rather to séeke the Church in his words for that he is the truth and best knoweth his owne bodie August de vnit eccle Chap. 2. Whether of vs be Scismatikes wée or you aske not me I will not aske you Let Christ be asked that hée maie shewe vs his owne Church Augustine cont litter Petilium li. 2. chap. 85. In times past saith Chirsostome there were manie waies to knowe the church of Christ that is to saie by good lyfe by myracles by chastitie by doctrine by ministring the Sacraments But from that time heresies did take holde of the church it is onelie knowne by the Scriptures which is the true church They haue all things in outward shew which the true church hath in truth They haue Temples like vnto ours c. Wherefore onely by the Scriptures doe we knowe which is the true church Verses Hoc est nescire sine Christo plurima scire Si Christum bene sâ—is satis est si caetera nescis Englished This is to be ignorant to know manie things without Christ If thou knowest Christ well thou knowest inough though thou knowest no more What is meant by the militant and triumphant Church Men doe diuide the true Church of Christ into the militant the triumphant church So that the militant church should be of them which doe yet trauaile in this mortall flesh do striue with Satan the flesh and the worldâ— The triumphant of them which are passed to heauen and haue ouercome all manner of their enimies In this sort Augustine placeth the Angels also These bée not two churches but the
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
to make thee an Infidell and not to beléeue in Christ. Yea he séeketh as much as lyeth him to make God a lyar in whom not in thée is the certeintie of thy faith grounded F. N. B. the Italian How our saluation is neerer now then when we beleeued For now is our saluation néerer then when we beléeued ¶ The farther we go the néerer are we to the end now therefore our perfect and full saluation is néerer vnto vs then when we began first to beléeue The Bible note ¶ Before we beléeued it had ben in vaine to tell vs these things But now seeing our saluation is néere let vs take héede that we neglect not this occasion Geneua To worke out our saluation what it meaneth Worke out your owne saluation ¶ Our health hangeth not of our works yet are they said to worke out their health who doe runne in the race of iustice for although we be saued fréely in Christ by faith yet must we walk by the way of iustice vnto our health The Bible note ¶ Runne forward in that race of righteousnesse wherin God hath fréely placed you through Iesus Christ conducteth you his children by his spirit to walke in good workes so make your vocation sure Geneua SALVTE The meaning of these places following SAlute no man by the way ¶ This is spoken after the manner of a figure which men vse when they put downe more in words then is meant vsually among the Hebrues when they coÌ„maund a thing to be done spéedely without delay As Reg. 4. 29. For otherwise curteous and gentle salutations are pointes of christen duetie as for this calling it was but for a season Beza He willeth that they should dispatch this iourney with diligence not occupieng themselues about other dueties Math. 10. 12. Mar. 6. 10. Geneua When Heliah sent Gehazi his seruaunt to the Sunamite he charged him saieng If thou meete any salute him not and if any salute thée answere him not as though he shuld say Make spéed as nothing may let thée by the way Geneua SAMARITANES Of their opinions THE Samaritanes as Iosephus Antiq. li. 11. cap. vlt. denye the Iewes in aduersitie in prosperitie they call them cosins deriuing their pedigrées from Ioseph Ephraim Manasses c. They onely receiue the fiue bookes of Moses denieng all the prophesies after him They reteine all the Iewish ceremonies except the abhorring of the Gentiles They denie moreouer the resurrection of the dead Epiphan Praefae li. 1. de heraes SAMVEL How these words of Samuel in this place are to be vnderstood HOw can this be true that Samuel sayd to Saule I will not returne with thée and yet he went with him It is to bée vnderstood that Samuel spake it for the time present and not for the time following As our Sauiour Christ in the 7. of Iohn sayth I will not goe vp to the feast yet afterward he went priuely So Samuel intending not at that time to returne with Saulâ—â— but after his minde being chaunged for certeine causes went with Saule Lyâ—a Of the raising vp of Samuel And Saule perceiued that it was Samuel ¶ To his imagination albeit it was Satan indéed who to blinde his eies toke vpon him the forme of Samuel as he can doe an Angell of light Geneua SANCTA SANCTORVM What the meaning of these words are THis bread and this cup are the holy things of the holy You sée that he saith not onely they are holy things but he addeth beside of the holy As if he would say This bread is not common to all men nor euery vnworthie but it is the bread of the holy How much more may we saye the same of Gods worde This worde is not of men or of euery body but of the holy There S. Chrisostome saith that the Priest was wont to shew forth the bread in the time of the holy mysteries and say Sancta sanctis holy things for the holy And this is the meaning of Sancta sanctorum SANCTIFIE What it is to Sanctifie SAnctifie to cleanse and purifie to appoint a thing to holy vses and to separate from vncleane and vngodly vses Tindale And for their sakes sanctifie I my selfe ¶ To sanctifie is to separate to diuine vses I sanctifie my selfe that is I dye for them that they by my death may bée filled with the spirit of sanctification and may bee made the holye vessels of God by the reuealed spirit of the Gospell Marl. vpon Iohn fol. 568. Sanctifie them with thy truth ¶ To sanctifie is to select and choose out a thing from a prophane vse to the true worshipping of God the faithfull then are by the truth of Gods worde sanctified that is to saye selected and chosen out from the stocke of Adam béeing cleansed by the bloud of Iesus Christ from the filthinesse of this world Christ doth sanctifie himselfe when he offereth himselfe vpon the crosse for vs. Heere we must note that Christ doth in this place pray as a very natural man and not as God Blessed the seauenth day and sanctified it ¶ Sanctifie in this place is as much to say as to dedicate and ordeine a thing to his owne vse As Exo. 13. 2. Tindale The meaning of this place following For both he that sanctifieth and they which are sanctified are all one ¶ That is to saie as well Christ that doth sanctifie as we that are sanctified be all of one Father which is Abraham whose seede Christ tooke vpon him and not Angels that so by offering of his body and shedding of his bloud he might sanctifie vs for euer Sir I. Cheeke ¶ The head and the members are of one nature So Christ which sanctifieth vs and wee that are sanctified are all one by the vnion of our flesh Geneua How our meates are sanctified For it is sanctified by the word of God and praier ¶ We confesse and acknowledge that God is the maker and giuer of these creatures which we vse Secondly that we are of yâ— number of those who through Christs benefits haue receiued that right ouer all creatures that Adam lost by his fall Thirdly by our praier we craue of the Lord that we may vse those meats with a good conscience which we receiue at his hands Fourthly we make an ende of our eating and drinking with thankes giuing and praier so are our meates sanctified vnto vs. Beza SANCTVARIE Of the praiers made in the Sanctuary MIttat tibi auxilium de sancto de Syon tueatur te The Lord send thée helpe from the Sanctuary and strengthen thée out of Syon ¶ This is a praier for the King and the second verse of the. 20 Psalme And albeit the power of God is as ready and as able to helpe vs calling vnto him in the broade fields or in the wilde woods with seruent faith as if wee make our prayers in the Sanctuary that is the holy place
of the Tabernacle wherin the Arke of couenaunt the propiciatorie seate and the golden Censures were kept yet almightie God to preserue the people of Israel from worshipping of hills and mountaines woods and groues as the Heathen Idolaters did he commaunded Moses to make him a Tabernacle within the which Tabernacle the chiefe part was called Sanctum sanctorum the holy of the holyest where God promised fauourably to heare the praiers of the people And at such time as this Psalme was made this Sanctuary was placed by the Commaundement of King Dauid in the mount and high tower belonging to the Citie of Hierusalem called Syon and according to the same hée commaunded now the people to pray in this Psalme made for the preseruation of their King and say Mittet tibi auxilium c. The Lord sende vnto thée helpe from the Sanctuary and strengthen thee out of Syon That is the Lord which hath promised to heare your praiers out of his Sanctuary the holy of holyest which is now placed in Mount Syon O King the same Lord send thée helpe and defend thee Turnar What it is to feare the Sanctuary And feare my Sanctuary ¶ To feare the Sanctuary is diligently to performe the true worshipping seruice of God and leaue of nothing to obserue and kéepe the purenesse both of body and minde verely and not Hypocrite lyke to beléeue that hee knoweth beholdeth doeth and ruleth all things to beware of offending him and with all feare and diligence to walke in the pathes of his lawes T. M. SAPHIRE The nature of the Saphire what is ment by it THe second a Saphire ¶ This stone is lyke the cléere skie which being striken with the Sun beames casteth foorth a burning brightnes And it betokeneth the highnesse of the hope of holy men whose conuersation is in heuen Phi. 3. 20. And who being renued by the true sonne doe the more earnestly séeke euerlasting things and teach other to doe the same Marl. vpon the Apoc. fol. 299. The second foundation was of a Saphyre whose colour is as the aire cleare but not very precious in sight This betokeneth those simple soules which though they were as Iob Ioseph the Carpenter not precious to the world yet had they their daily conuersation in heauen Bale SAPIENCE A definition of this word Sapience SApience is defined to be the knowledge of things pertaining to God and man and of things diuine and worldly which they that had gotten were called Sapientes that is men of perfect knowledge vertue and honestie For of right knowledge consequently ensueth honestie of life Vdall SARDINE A description of this stone and what it betokeneth THe sixt a Sardine ¶ This stone is all of one colour lyke bloud and it betokeneth the glorye of Martirdome after the suffering of the Martyrs themselues Marl. vpon the Apoc. fol. 300. The sixt a Sardine which in similitude is very lyke vnto redde earth and such are they as notwithstanding the great benefite of God thinketh themselues the vnworthy children of Adam whose interpretation after Philo is redde earth indéede Mary Christs mother was of this sort confessing hir selfe after most high benefits to be but an handmaid and hir spirite to reioyce in God hir Sauiour So was Abraham calling himselfe but dust and Ashes before the Lord. Bale SARDIS What Sardis is CHurch which is at Sardis ¶ Sardis is the name of a most flourishing Citie wher the kings of Lydia kept their Courts This Sardis which is as much to say as a prince of plesantnes or a song of mirth or that which is the remnaunt or leauing of a thing or in the Syrian language a Cauldron was also another Citie whose scituation is notwithstanding vnknâ—wen Marl. vpon the Apoc. fol. 19. SARDONIX The description of the Sardonix and what it betokeneth THe 5. a Sardonix ¶ A Sardonix is of diuers colours Blacke in the bottome white in the mids and red in the top Euen so the Saints are red through sufferaunce of aduersities and troubles white by inward purenesse of conscience blacke or despised in themselues through lowlinesse Marl. fol. 299. The. 5. was a Sardonix which is compounded of a Sardiâ— and an Onix and is beneath blacke in the middle white and aboue red Such were those méeke sprited that confesseth themselues sinners with Dauid and Magdalene being through faith both pure and orient before God Though I be blacke saith the true Congregation yet am I faire and well fauoured We faint not saith Paule for though our outward man be corrupt yet is he that is inward daily renued Bale SATAN How Satan is taken for an enimie and aduersary SAtan doth signifie an enimie an aduersary a hurtful person as Dauid sayd What matter is betweene you and me for this day ye are become aduersaries vnto me The latin text hath Cur efficimini mihi hodie in Satan EueÌ„ so to Peter perswading Christ from the Crosse it was said Come after me Satan for he was an aduersary vnto Christ reuoking him from his Fathers commaundement Marl. fol. 38. How Satan is called the Prince of this world S. Austen in his treatise vpon Iohn 15. saith God forbidde we should thinke the Diuell were so called the Prince of the world that we should beleeue that he is able to rule ouer Heauen and earth but the world for he is said to be the Prince of this world is saide to be in wicked men which are dispearsed throughout the whole compasse of the earth And againe the same Augustine in his 1. chap. De agone christia saith The Prince of this world is cast out not that he is cast out of the worlde but out of their mindes which cleaue vnto the word of God and loue not the world whereof he is Prince because he hath dominion ouer them which loue temporal goods which are contained in this visible world not for the he is Lord of this world but Prince of those concupiscences whereby euery thing is coueted that is transitory By this concupiscence the Diuel raigneth in man and holdeth his heart in possession Bullâ—n fol. 750. Now shall the Prince of this world be cast out ¶ Satan is called Prince of this world not because he is the lawful Prince of the same but by rapine by which he hath made mankindâ— subiect vnto him by sinne Other wise the earth is the Lords all that therein is the compasse of the world and they the dwell therein The Apostle Paule calleth him the God of this world which worketh in the children of vnbeliefe by whom they are helde captiue to his will pleasure for his kingdome is in the hearts of the vnbeléeuers but by the power of Christ he is cast out of the hearts of mortall men And now we must take héed least he get entraunce againe into his olde seate Christ and the Prince of this world cannot reigne together Christ béeing let in expelleth Satan and Satan
2. 31. Ro. 10. 13. Now they that forsake the truth blaspheming Christ taking part against the Holy ghost cannot repent For if sinners would conuert call vpon God they should be sure of remission Tindale Christ himselfe said vnto the Pharesies Euery blasphemiâ— shall be forgiuen but the blasphemie against the Holy ghost which Iohn calleth a sinne vnto death shall neuer be forgiuen but is guiltie vnto euerlasting damnation What sinne or blasphemie is this Uerely that declareth S. Marke saieng They said he had an vncleane spirite that was the sinne vnto death euerlasting that was the sinne that should neuer be foruen He proueth so euidently vnto them that his miracles wer done by the spirit of God that they could not denie it and yet of an hard and obstinate hart euen knowing the contrary they said that he had a Diuell within him These Pharesies dyed not forthwith but lyued peraduenture many yeares after Notwithstanding if all the Apostles had praied for these Pharesies while they were yet liuing for all that their sinne shoulde not haue bene forgiuen them And truth is that after they dyed in impatiencie and desperation which was the fruit of their sin but not the sinne it selfe Now see ye the meaning of this text and what the sinne vnto death or against the Holy ghost is If any man perceiue his brother to sinne a sinne not vnto death that is not against the Holy ghost let him aske he shall giue him life that is let him pray vnto God for his brother and his sinne shall be forgiuen him But if he see his brother sinne a sinne vnto death that is against the Holy ghost let him neuer pray for him for it booteth not and so is not the text vnderstood of prayer after this lyfe as Master Moore imagineth but euen of prayer for our brother which is lyuing with vs. I. Frith How our sinne is made Christs sinne Longe a salute mea ¶ Séeing that this is most true that S. Paule saith of Christ that he neuer did sinne neither was there any guile or deceipt found in his mouth how then can these words be verified in the person of Christ Longe á salute mea verba delictorum meorum The words of my sinnes or my sinfull words are â—arre from my health Uerely they cannot bée applyed to Christ for his owne person Neuerthelesse after the minde of S. Austen these words are therefore spoken by Christ the head because they be only verefied in Christs members So that the Prophet maketh Christ in this place to speake in his owne person that thing which is verefied of vs that be sinners for whose sake he suffered his death passion that in this place is so lyuely touched Yea this is S. Austens saiengs these be his words Christ did wel say My sinful words are far from my health not for any of his owne sinne Sed nostra delicta sua delicta fecit vt suam iustitiam nostram iustitiam facerit But hée hath made our sinnes to be his sinnes that he might make his righteousnesse to be our righteousnesse That is he is contented to be reputed and deemed as a sinner because that in his vniust suffering he might iustly saue sinners that beleeue in him The most part of the learned Expositours be of this minde Ric. Turnar How sinne is forgiuen in Baptime Saintâ— Austen saith that all sinne is forgiuen in Baptime not that it should not be at all but that it should not be reckoned for sinne Sinne offering what was ment thereby They that offered a Sinne offering must lay their hand vppon it meaning that they themselues had deserued that death also that they did consecrate it to God therby to be sanctified Sold vnder sinne ¶ Looke Solde SION What Sion is AS many as haue euill will at Sion ¶ Sion in the Scripture signifieth the whole Church and Congregation of God and euery faithfull soule that hath his whole intent affection desire towards God T. M. What the daughters of Sion signifieth Therefore shall the Lord shane the heads of the daughters of Sion ¶ To shaue the heads of women is to make them confounded and ashamed for it is a shame for a woman to be shauen 1. Cor. 11. 5. So that the Prophet héereby signifieth by a borrowed speach that the Lord shall make the daughters of Sion by which vnderstand the women of Iewrie confounded and ashamed and bring them to extreme aduersitie and pouertie and euen to naught Iosephus maketh mention that Hierusalem which was the chiefe Citie thereof was once so famished that a certaine woman of the Citie eate hir owne childe Albeit some vnderstand euen heere also by the daughters of Sion the townes villages and castells of Sion as it doth indéed oftentimes in the Scripture Because the daughters of Sion are hautie c. ¶ He meaneth the people because of the pride and arrogancie of their women which gaue themselues to all wantonnes dissolution Geneu SIR How men of countenaunce may be called Sir SIr we would faine sée Iesus ¶ These Greekes call Philip Sir and he refuseth not the same It was the custome of those Countries to call men of wealth and countenaunce by that name Wherevpon also Mary Magdalen called Christ at the Sepulcher after he was risen Sir when as notwithstanding she tooke him to be a gardener The Apostles did not gainsay this custome neither were they serupulous in the same as we sée the Anabaptists to be Mar. vpon Iohn fol. 434. SIRTES What the Sirtes were LEast we should haue fallen into the Sirtes ¶ Sirtes are periâ—lous sundry places in the Sea about the coasts of Affrica of the nature of Whirlepooles Tindale SISTER How Abraham made his wife to say she was his sister SAy I pray thée that thou art my Sister ¶ By this we maye learne not to vse vnlawful meanes nor to put other in danger to saue our selues Read ver 20. Albeit it may appeare that Abraham feared not so much death as that if he should dye with out issue Gods promise should not haue taken place wherein appeared a weake faith Geneua ¶ Looke Abraham SIT What it is to sit in the Temple of God SHall sit as Godin the Temple of God ¶ To sit in the Temple of Ged is to rule in the consciences to commaund wher God onely hath place ought onely to raigne which is as much as to be exalted aboue God Tindale Who sitteth in the Temple of God Compare the commaundements of God with the constitutions of men and you shall easely vnderstand that the Bishop of Rome whom they call the Pope to sit in the Temple of God as God and to be exalted aboue all that is called God It is written The Temple of the Lord is holy which is you Therfore the conscience of man is the Temple of the Holy ghost in which Temple I will proue the Pope to