Bishop whom Saint Paule willeth to be both watching and sober and also modest herberous in 1. Cor. 9. proueth that it is lawfull for him not onelie to eate drinke at the Corinthians costs and charges as in the. 4. verse But also to enterteine a wife as in the. 5. verse and generelly to liue well and honestlie as in the. 14. verse Of vnpreaching Bishops and Pastors The world saith Gregory is full of Priests but yet in the haruest there are seldome workemen found because indéed we take vpon vs the office of Priests but we fulfill not the work of the office Againe because they haue not the bowels of charitie they will séeme Lordes They acknowledge not themselues to be Fathers They chaunge the place of humilitie into the aduauncing of lordlinesse Againe But what do we O Pastors we receiue the reward and are not workmen We are fallen to outward businesse and we take in hand one thing and performe an other we leaue the ministrie of preaching and to our punishment as I sée we are called Bishops and keepe the name of honour but not of vertue Cal. in his inst 4. b. Chap. 5. Sect. 12. How Bishops are vnlike they were in Paules time A great pitie it is to sée how farre that office of a Bishop is â—egeneraâ—â— from the origiâ—â—â— in the Scripture It was not so at the beginning when Bishoppes were at the best As the Epistle of Paule to Tit. testifieth that willed him to ordeine in euerie Citie of Crete a Bishoppe And in case there were such loue in them now as was then toward the people they would saie themselues there were more to doe for the best of them in one Citie then he could doe They knowe that the primatiue Church had no such Bishoppes as be nowe a daies as examples testifie vntill the time of Syluester the first a little and a little riches crept so into the church that men sought more hir then the wealth of people and so increased within few yeares that Bishoppes became Princes and Princes were made seruauntes So that they haue set them vp with their almes and liberalitie in so high honour that they cannot plucke them downe againe with all the force they haue Whooper What regard Bishops ought to haue in feeding the poore Manie godlie Bishops and ministers after the Apostles were so studious for the poore that they spent not onelie vppon them the goods of the church but also their owne patrimonie when that would not serue they laboured with their owne handes that by this meanes they might supplie that which lacked according to the example of Saint Paule They hired not men to kéepe the poore out of their gates but appointed men to stand before their gates after the example of Abraham and Lot to call the poore into their houses The glorie of a Bishop saith S. Hierome is to prouide for the poore but the ignominie of all Priestes to looke for their owne ease and profit Hierome de vita clericorum The Popes lawe saith Hospitalitie is so necessarie for Bishops that if they be found to be no mainteiners thereof they maie lawfullie be deposed Againe a Bishop to the vttermost of his power ought to minister vnto the poore and to the sicke which through weaknesse are not able to labour with their owne hands meate drinke and cloth ¶ A Bishop ought to haue a liberall hand he should helpe them which are in néede and thinke other mens necessitie to be his owne necessitie if he be not thus affected and minded he beareth the name of a Bishop in vaine ¶ Bishops build houses in bignesse not vnlike to Churches They haue a great delight to haue their chambers painted and set out with most goodlie and precious colours and hanged with rich and costlie clothes but the poore man goeth naked I may trulie saie the poore are manie times spoiled and robbed that stones and stockes may be garnished They garnish their halls with great and mightie pillers They set lodges before their dores but would God they were made to receiue and not to deceiue the poore ¶ S. Hierom saith Let other build Churches hang walles make great pillers and gylde the tops of them decke Altars with golde and precious stones But be thou of another minde I meane to cloath Christ in the poore to feede him in the hungrie to visite him in the sicke to receiue in them that want lodging speciallie in them that are of the householde of faith ¶ Saint Barnard likewise saith O vanitie passing all vanities and yet no more vaine then mad The Church shineth in the walles and lacketh in the poore It garnisheth hir stones with golde and leaueth hir children naked That which should be spent vpon the poore is bestowed to please the eies of the rich Thus much for this matter out of the workes of Theodore Basill Of the equalitie of Bishops ERasmus expounding S. Hieroms words saith thus Hieronimus aequare videtur omnes Episcopes c. Hierom séemeth to match all Bishops together as if they were all equallie the Apostles successours and he thinketh not anie Bishop to bee lesse then other for that he is poorer or greater then other for that he is richer For he maketh the Bishop of Eugubium a poore towne equall with the Bishop of Rome And farther hée thinketh that a Bishop is no better then a Priest sauing that the Bishop hath authoritie to order Ministers Iewel fol. 109. ¶ S. Cipriane saith Nemo nostrum c. None of vs appointeth himselfe Bishop of Bishops much lesse the Prince of all Pastours In Cons. Cartha ¶ Againe he saith that the authoritie of the Bishops in Affrica is as good as the authoritie of the Bishop of Rome And calleth them all lewd and desperate persons that will say the contrarie ¶ The words of the Counsell of Affrica Ad transmarina c. Whosoeuer shall thinke he ought to appeale to the Iudgements beyond the Seas that is to the Bishop of Rome let no man within Affrica receiue him to Communion ¶ Sain Peter calleth Christ the Prince of Pastors and not the Pope saieng thus That when Christ the Prince of Pastors shall appeare ye maie receiue the vncorruptible crowne ¶ In the Counsell of Constantinople it was decréed that the Bishop there should haue euen and equall authoritie with the Bishop of Rome Iewel fol. 112. What is meant by these two names Bishops and Deacons With the Bishops and Deacons grace be with you ¶ By the Bishops are meant both the Pastors which haue the dispensation of the word and the Elders that gouerne And by Deacons are meant those that were stewards of the Treasurie of the Church and had to looke vnto the poore Beza ¶ By Bishops héere he meaneth them that had charge of the word and gouerning as Pastors Doctors Elders By Deacons such as had charge of the distribution and of
meanes seperated from the vnbeléeuers Or inasmuch as it was with God from eternitie before men were borne Of this Paule speaketh writing to the Galaâ—hians that hée was sette aparte to preach the Gospell from his mothers wombe longe before hée was conuerted And vnto the Ephesians also he sayth that we were predestinate before the foundation of the worlde were layde And to the Romanes of the Twinnes he sayth before they hadde done either good or bad Iacob haue I loued and Esau haue I hated And we at this present speake of this eternall Predestination of God Wherefore the other is nothing but a declaration of this Predestination therefore maye bée taken both commonly and properly But forsomuch as God doth all thinges by an appointed Counsell and nothing by chaunce or fortune vndoubtedly whatsoeuer he createth or doth he appointeth to some ende and vse After this manner neither the wicked nor the Diuell himselfe nor sinners canne be excluded from Predestination for all these things doth God vse according to his will c. Pet. Mar. vpon the Rom. fol. 291. Augustine in his booke De Predestinatione sanctorum the 10. Chapter thus defineth Predestination that it is a preperation of grace And in the. 12. Chapter hée sayth it is foreknowledge and a preparation of the gifts of GOD by which they are certeinly deliuered which are deliuered but the rest are left in the masse and lumpe of perdition In an other place he calleth it the purpose of hauing mercye The Maister of the Sentences in the first booke Distinct. 40. defineth it to bée a preparation of grace in this present time and of glorye in time to come These definitions I reiect not Howbeit because they comprehende not the whole matter I will bring in an other definition more full as nigh as I canne I saye therefore that Predestination is the most wise purpose of GOD whereby he hath before all eternitie constantlye decréed to call those whome hée hath loued in Christ to the adoption of his children to iustification by faith and at length to glorye through good workes that they maye bée made lyke to the Image of the sonne of God and that as then should bée declared the glorye and mercye of the creator This definition as I thinke comprehendeth all thinges that perteine vnto the nature of Predestination and all the partes thereof maye be proued by Scripture Pet. Mart. vpon the Rom. fol. 292. Predestination wée call the eternall and immutable decrée of God by the which he hath once determined with himselfe what hée will haue to bée done with euerye man For he hath not created all to bée of one condition Or if we will haue the definition of Predestination more large wée saye that it is the most wise most iust purpose of God by the which before all times hée constantly hath decréed to call those whome hee hath loued in Christ to the knowledge of himselfe and of his sonne Christ Iesus that they maye bée assured of theyr adoption by the iustification of fayth which working in them by charitie maketh their workes to shine before men to the glorie of their Father so that they made conforme to the Image of the same God maye finally receiue the glorye which is prepared for the vessells of mercye These latter partes to wit of vocation iustification of fayth and of the effect of the same I haue added for such as thinke that wée imagine it sufficient that we bée predestinate howe wickedlye soeuer wée liue We constantly affirme the playne contrarye to wit that none liuing wickedly canne haue the assuraunce that he is predestinate to lyfe euerlasting yea though man and Angell woulde beare recorde with him yet will his owne conscience condempne him vnto such time as he vnfeinedly turne from his conuersation Knox. Who hath predestinate vs to the adoption of children by Iesus Christ. ¶ This is the true vnderstanding of Predestination that without anye merites or deseruings of ours yea afore the foundation of the world was laid GOD hath decreed with himselfe to saue through Christ all them that doe beléeue How Predestination was the first worke that God made God before the beâ—inning of the worlde did worke but onelye the worke of Predestination of the which Saint Paule sayth Ephesians 1. GOD hath predestinate and chosen vs to him through Christ our Lord before the foundation of the world was laide So that the work of Predestination was the first worke of God that we doe reade of in the scripture which was perfectly finished before the world began The second worke of God was the worke of creation that is of making all things of nothing Of this worke it is written Qui viuit in eternum creauit omnia semel He that liueth euerlastingly without beginning and without ending made all things at once By all thinges is vnderstoode the matter and substaunce whereof all thinges was afterwarde made which is called of Moses Coelum terram That vndigested and vnshaped and vnfashioned lumpe called of the Poettes Chaos whereof all the Firmament and the foure Elementes were afterwarde made that was made by the woorke of creation Idque semel and that all at once The worke of creation béeing ended God procéeded to the diuiding and setting of things in order which is called Opus distinctionis And in this worke we reade that GOD was occupied sixe daies This worke béeing ended almightie God ceased from making of any mo new things and yet he neuerthelesse worketh continually in the redressing in the preseruing and in the gouerning of the things that he hath made Indéede vpon the sixt day he made man and blessed him with the strength of generation in his posteritie vnto the end of the worlde by vertue of which blessing all men doe increase doe multiplye doe flourish and come into the world And yet notwithstanding that work of the sixt day God stil a pace worketh by his diuine prouidence gouerning of man wonderfully which is called Opus gubernationis for the which his worke we are bound euery man to praise him and to magnifie him according as we be taught by the prophet in the Psalme saieng in the person of Christ O Father Tues qui extraxisti me de ventre c. Thou art he yâ— tookest me out of my Mothers wombe Ric. Turnar No reason can be giuen why God did predestinate this man more then that but onely that it was his pleasure so to doe I aske how came it to passe that the fall of Adam did wrap vs in eternal death so many nations with their children being infants without remedy but because it so pleased God Heare their tongues which are otherwise so pratling must of necessity be dumb It is a terrible decrée I grauÌ„t yet no man shal be able to deny but yâ— God foreknew what end man shuld haue ere hee â—reated him therfore foreknew it because he had so
A BOOKE OF NOTES and Common places with their expositions collected and gathered out of the workes of diuers singular Writers and brought Alphabetically into order A worke both profitable and also necessarie to those that desire the true vnderstanding meaning of holy Scripture BY IOHN MARBECK 2. Tim. 3. 16. All Scripture is giuen by inspiration of God is profitable to doctrine to reproue to correction to instruction which is in righteousness that the man of God maye be perfect instructed vnto all good workes Imprinted at London by Thomas East 1581. ¶ TO THE RIGHT HONORABLE AND HIS ESPECIALL good Lord the Earle of Huntington Knight of the most noble order of the Garter c. Iohn Marbeck wisheth a most happie and prosperous estate with increase of vertue in the feare of GOD. AS THE CHILdren of Israel had inestimable cause to praise the great goodnesse of almightie God and to render condign thanks vnto him for his most mercifull deliueraunce out of their vile captiuity bondage which they so long had susteined vnder that proude resister of Gods omnipotent power king Pharao Euen so Right honourable are we no lesse bound to honour lande and praise the same God with immortall thanks which now of his entire loue pitie and compassion in this our last age of the world hath broken the yoke of our miserable seruitude vnder that proud exalter of himselfe the Romish Antichrist and of the bondmen and slaues of that tyrant hath made vs free men in his sonne Iesus Christ through the true knowledge of his eternall and euerlasting word For as the people that dwel in the country called Cimmeria do remaine in continuall darknes by reason they want the cleere light of the Sunne which is so farre distant from them So were we poore soules during the time of our thraldōe vnder the power of the Pope in like obscuritie shut pend vp as prisoners in the darke dungeon of his Antichristian iurisdiction and alwaies constrained to feed on the scraps of his owne vnsauery and most vnfruitfull traditions diuelish deuices for lacke of the wholsome foode of the Gospell of Iesus Christ whereof the least little sparke could not be permitted to put forth his light among vs. But now my good Lord seeing that all the sleights and grounds of the Popes inuentions which wholy consisteth in false superstitious worshipping filthy Idolatry fained hypocrisie foolish scrupulositie with other the like be cleerly sifted and boulted out from the boulting tub of his Canō laws by infinit godly learned writers especialiye by such as bee here expressed within this volume it shall behoue vs to embrace and lay sure holde on the profound saiengs of those so godly writers or rather vpon the truth vttered by their pens that being weaponed with such artillerie we may be able to resist ouerthrow whatsoeuer the whole Popish army shal assay to assalt vs with all For what is the cause that many at this present day do fall a lusting after Romish religion as did the Israelits to feed on the flesh pots of Aegypts gaine But that they despise to apparell themselues with the armour of Christ esteeming much better their old apparell of Popery although it seeme neuer so vile in the sight of God Which miserable and deceiued sort but yet truly most wilfull froward people that I might by the mercye of God in some measure perswade if not wholy conuert to the truth I haue the rather employed my diligence in collecting these common places sincerely expoūded by the authors themselues that in the reading and earnest study therof there may some sparke of Gods true knowledge kindle aright vnderstanding in them which the Lord graunt that his onely praise glory may therein be shewed And now Right honourable hauing as yet no help for the publishing of my Concordance which without speciall helpe is like to lye not onely helples but also fruitlesse inclosed in an huge volume of mine owne writing wherein I haue spent many yeres in purpose therby to profit the studies of the godly affected in the English tongue so that I am not able as my meaning was to exhibit the same vnto you I shall most humbly beseech your honor to accept and take in good part my simple trauailes in this other worke which God of his goodnes in these mine olde yeres hath now brought forth in me That I may not seeme altogethers vnfruitfull to the Church of God nor vnthankfull vnto you mine especiall good Lord but that at the least a testification of my faithfull hart to Gods people and of my good will to your honour may somewhat therein appeare For whom as dutie requireth I wil remaine during life a cōtinuall intercessour vnto almightie God that his blessings may be multiplied vpon you that abounding in all good gifts both of body and mind you may enioy vpon this earth a long life in perfect health and honour to his glory and to the profit of others and after the end of your race may be blessed for euer in the felicitie of the faithfull Amen THE TABLE A. AAron How long he was before Christ. Fol. 1. How hee is a figure of Christ. eodem A comparison betweene him and Christ. eod What Aarons bells signified eod Abaddon The name of Satan and of the Pope 2. Abhominable Who is abhominable eod Abhomination of Deso How it is vnderstood 3. Abimelech How he is put in the steed of Achis eod Of the vices of Abimelech the sonne of leroboam 4. Abrahā How he is the heire of the world eo What is meant by his bosome 5. How his lye to Abimelech is excused 5 How he did eate Christs bodie 6. Of y◠communication betweene him and the glutton 7. How God tried his faith eod How he is said to be a Prophet eod Of the doubting of Abraham eod Of Abrahams riches eod Absolution No mortal man cā absolue 7. How it standeth not in the will of the Priest 8. Abstinence What it is eod What differēce is betweene it fasting 8 Abuses By whom they ought to be reformed 9. Of whom they ought to be rebuked eo Achab. Of Satans deceiuing of him 10 Accident What an Accident is eod How it is not without his subiect eod Adam The first man y◠God created 11. Of things done by Adam and Seth. eod Cōparison between Adam Christ. eo How he did eat Christs body drāk 12 Of the first Adam earthly the second heauenly eod How Adā was not deceiued but Eue. 13. How the sect of the Adamits sprang vp 14. Adde What it is to adde or to take away eod Adoption How the Lawiers define it 15. Adoration What it is 16. Adultery What a dampnable sin it is eo How the adulterer repenting is forgiuen 17. Aduocate How there is no mo for vs to God but Christ. 18. Afflictiō How they are mesured to vs. eo The difference betweene the afflictions of the godly and vngodly
God doth not onelie attribute this vnto God that he séemeth to be angrie when he doth chasten and punish sinners but he doth expreslie giue vnto him a certeine commotion also which we doe call anger And I will not grudge to resite his words These things saith he which be naught must of necessitie displease him that is good and iust and he that is displeased with euill is moued when he seeth it done We doe rise to reuenge not because we be hurt and anoied but that discipline maie be kept mens manners corrected libertie refrained This is a iust anger which as it is necessarie in man for the redresse of naughtinesse so is it also in God from whom the example came vnto man For like as it behooueth vs to chasten them which be subiect vnto our iurisdiction so it beséemeth God to chasten the sinnes of all and that he maie doe that he must néedes be angrie For it is naturall for the good to bee moued and stirred at the sinne of an other Therefore they shold haue defined it thus that anger is the motion of the mind meaning to chastice sinne For the definition of Cicero Anger is a desire to reuenge is not much different from that we said afore But the same angerâ— which we maie call either furie or rage ought not to be in man because it is altogether faultie But that anger which belongeth to correction of vice neither ought to be taken from man neither can be taken from God because it is both profitable necessarie for meÌ„ This saith Lactantius by which words he doth not take from God the commotion and sturre of anger but that onelie which is ioined with fault and is vnséemelie also for man Musculus fol. 438. For some when they heard prouoked him to anger ¶ He is angrie héere because they refused wisdome and imbraced follie because they forsooke yâ— word of truth â—olowed vaine deuices because they would not enter into the rest promised them but had more desire to returne to yâ— heauie labour bondage of Aegipt This madnesse of yâ— people the Lord is angrie with as a louing Father yâ— had care ouer them So if we will haue holie anger let it be frée from all hatred reuenge arise onelie for the profit and well dooing of our neighbour Thus we read our Sauiour Christ was angrie when he sawe yâ— frowardnesse of the Iewes who by no admonitions would be made wiser Thus S. Paule prouoketh Timothie when he saith Reproue sharplie rebuke men yâ— they turne not awaie from yâ— truth So S. Iude biddeth vs all if we fall into companie with froward men to saue them with feare as if we would sodeinlie pluck them out of the fire Thus if we can haue our affections moued we are holiâ—â—e angrie for the end of our doings is yâ— profit of our brother Deering By wrath is vnderstood not a disturbance or perturbatioÌ„ of the mind for these things can haue no place in God But as Augustin hath wel interpreted in his booke of yâ— Trinitie Wrath in God signifieth a iust vengeance And God is said to be angrie when he sheweth foorth his effects of an angrie man which are to punish aâ—enge So he is said to repent himselfe that he had made man because like a man that repenteth himselfe he would ouerthrow his worke Pet Mart. vpon the Rom. 107. And the wrath of the Lord wared hotâ—e against Israel c. Wheras yâ— wrath of God wared hot against Israel is not so to be vnderstood as though God had anie affections for that perteineth onelie vnto men But according to the coÌ„mon receiued exposition of these places we féele yâ— God is like vnto men yâ— are angrie after which selfe same reson it is written yâ— he somtime repenteth wherefore God either to repent or to be angrie is nothing els but that he doth those things which men repenting or to be angrie vse to doe for the one do either alter or els ouerthrowe that which before they had done and the other take vengeance or iniuries done vnto them Ambrâ—se in his booke of Noe the Arke the 4. Chapter speketh otherwise of the anger of God for neither doth God saith he thinke as men doe as though some contrarie sentence should come vnto him neither he is angrie as though hâ—â— wore mutable but therefore these things are beléeued to expresse the bitternesse of our sinnes which hath deserued the wrath oâ— God to declare that the fault hath so much so farre increased that euen God also which naturallie is hot moued either by anger or hatred or anie passion séemeth to be prouoked to wrath c. And aptlie is there mention made of the anger before the punishment For men vse first to be angrie before they reuenge Pet Mar. vpon Iudic. fol 70. Of two kindes of Anger He was excéeding wrath c. ¶ There are two kindes of anger the one deserued the other vndeserued The deserued anger is with the which God is prouoked against sinners parents against disobedient children Magistrates against wicked subiects and maisters against negligent schollers and such like He that giueth occasion of such anger offendeth and is in fault bicause the partie against whome the offence is committed is iustlie angrie but such was not the anger of Herod The vndeserued anger is when as they are let by some meanes or other from their wicked intent and purpose He that giueth occasion to these is not in fault With this kinde of anger was Herod angrie therefore the fault was in himselfe and not in the wise men Marl. vpon Math. fol. 24. ANOINTING What is meant by the Anointing of the head But wheu thou fastest anoint thy head c. ¶ To anoint the head is meant as turning the other chéeke and of that the left hand should not knowe what the right did That is that they should auoide all vaine glorie and fast to God and for the intent that God ordeined it for And that with a merie heart and cheerefull countenaunce thereby to seeke the working of God and to be sure of his fauour Such is the meaning and not to binde them that fast to anoint their heades and wash their faces And the manner and phrase of speaking commeth of an vsage that was among the Iews to anoint themselues with swéete and odiferous ointmentes when they were disposed to be merie and to make good cheere As ye sée how Mary of Bethanie powred a boxe of precious ointments vpon Christs head as he sate at supper Tindale Of the anointing of the sicke with Oyle what was meant thereby And they anointed manie that were sicke with Oyle ¶ In healing the sicke the Apostles did vse oyle to signifie thereby that they were healed by the vertue of the holie Ghost which in the holie Scriptures manie times is signified by outward vnction Sir I. Cheeke Looke Oyle ANTES The first
parcels of one selfe same church of which the one is alreadie gone to that dwelling of heauen the other doth follow euerie daie vntil that at the last in the end of the world they shall bee both ioyned together liue euerlastinglie in blisse with Christ our Sauiour Musculus fol. 255. Who is the true head of the true church And he hath made subiect saith the Apostle all things vnder his féete he speaketh of Christ and he hath giuen him to be the head ouer all things to that church which is his bodie the accomplishment of him which fulfilleth all things in all men Againe But let vs saith he follow the turth in loue and in all things grow in him which is the head that is to saie Christ in whome if the whole bodie be ioined and compact together in euerie ioint of aide and reliefe according to the working of euerie part in his proportion it maketh vp the increase of the bodie to the building vp of it selfe by charitie Againe You wiues be subiect vnto your own husbands as to the Lord. For the husband is the wiues head euen as Christ is also the head of the congregation and the same which ministreth saluation to the bodie And in an other place All thinges were created by him and for him and he is before all thinges by him all things haue their béeing and the first begotten of the dead that he might haue the preheminence How the church is vnspot'ed Albeit that Paule doe call the spouse of Christ vnspotted and not beraied with anie wrinkles or moules Yet doth it not followe that the faithfull sinne not as the vnskilfull Anabaptists chatter For then had Iohn bene a liar in writing If we saie we haue no sinne we deceiue our selues and the truth is not in vs. 1. Iohn 1. 8. And where as the same Iohn saith He that is of God sinneth not neither can sinne Iohn 3. 9. And whereas Saint Paule telleth vs that Christs Church is vnblameable The cause is this that although the godlie and the faithfull be sinners and do dailie offend yet notwithstanding their peace maker and bridegrome Iesus Christ laieth not their sinnes to their charge by reason of their wedding garment that is to saie of their beliefe in him Wherefore those that by this and such other like places doe gather with the Pelageans to proue the perfectnes of the church in this life they maie bée disproued without anie trouble c. Marl. vpon the Apoc. fol. 293. How the Church receiued not her first preaching of the Gospell from Rome Eusebius fol. 28. saith that Saint Marke the Euangelist first erected congregations and taught the Gospell at Alexandria Nicephorus saith that S. Marke went preaching ouer all Aegypt Libia and Sireni and Pentapolis the whole countrie of Barbarie in the time of the Emperour Tiberius which was at the least sixe yeares before Peter came to Rome Therefore it cannot be true that the Church receiued from Rome the first preaching of the Gospell How the Church is hidden In Helias time the Church was not knowne vnto men but vnto God onelie for else Helias would not haue said that he ws left alone And this is plaine inough by that which the text hath namelie that God saith Reliqui mihi I haue reserued to me 7000. Marke that he saith God hath reserued to himselfe to his owne knowledge as I doubt not but an hundred yeares agoe God had his 7000. in his proper places though men knew not thereof Bradford It is it saith S. Austen that is sometime darkned and couered with multitude of offences as with a Cloude Sometime in calmenesse of time appeareth quiet frée Somtime is hidden and troubled with waues of tribulations and temtations He bringeth foorth examples that oftentimes the strongest pillers either valiantlie suffered banishment for the faith or were hidden in the world Caluin in his insti 4. li. Chap. 2. Sect. 3. Obiection Where was your church in such and such yeares Aunswere I answere out of my Créede thus I beléeue that there hath bene is and shall be an holie catholike Church My senses cannot shew it and therefore I beléeue it It is not necessarie that we shall from time to time sée the church But we ought to beléeue from time to time that there is an holie church Scripture saith Thou art verilie a hidden God So the church is oftentimes hidden The husband of an hidden condition and the spouse of an hidden condition Christ was in the middest of them and they knew it not The church was in the middest of them and they knew it not c. How the Church is not aboue the word of God Obiection How can a man come to the knowledge of the word of God but as they be taught by the Church Aunswere The Church by premonstration declareth what is the word of God Ergo is the Church aboue the word of God This argument is not good No more then if you would say Iohn Baptist doth shew Christs coÌ„ming to the people Ergo Iohn Baptist is aboue Christ. Or as if I should shew the king to one who knew him not and tell him this is he by and by you shoulde say that I was aboue the king Hemmyng How the Church hath no authoritie to reforme the Scriptures The Scriptures of God hath authoritie to reforme the church but the church hath no authoritie to reforme the Scripture Christ reformed the errours of the church in his time by the Scriptures saieng vnto the Scribes Pharesies Scripâ—â—m est S. Paule reformed the Corinthians in his time foâ—â—â— vsing the holie communion by yâ— scriptures saieng I 〈…〉 you that thing that I receiued of the Lord Iewel against 〈…〉 How the authoritie of the church moued Saint Austen to beleeue in Christ. I would giue no credence saith S. Austen vnto the gospell if the authoritie of the catholike church did not moue me ¶ Gerson the chauncellour of Paris a right excellent famous man in his time doth in his second booke De vita spirituali like a discrete profound learned clarke saie that Saint Austen in this place taketh the Church for the primitiue congregation of those faithfull christen men that heard and sawe Christ and were his record bearers For when ther crept out diuerse sundrie Gospels in the church while the Apostles and Disciples of Christ were yet liuing they that had séene Christ himselfe and had heard his Apostles could testifie which were right and true and which were not Saint Austen before he was conuerted was an heathen man and a Philosopher full of worldlie wisdome vnto whom the preaching of Christ is foolishnesse saith S. Paule 1. Cor. 1. 18. And he disputed with blinde reasons of worldlie wisdome against the christen Neuerthelesse the earnest liuing of the christians according to their doctrine and the constant suffering of persecution and aduersitie for their doctrine sake moued him and
were as white as Snowe and with him was seene Moses and Helias talking with him Et ecce nubes lucida obumbrauit â—os And behold a cléere Cloud did shadow them and close them in and out of the Cloud was heard a voice saieng Hic est filius meus dilectus in quo mihi bene complacui ipsum audite This is my beloued Sonne for whose sake I am pleased and pacified toward all them that beléeue in him and will hearken vnto his doctrine ipsum audite heare him Furthermore in the first chapter of the Actes of the Apostles we read that a Cloud compassed and closed in the bodie of our Sauiour Iesus ascending vp into heauen and so tooke him out of the sight of the Apostles Thus by these manifest places of Scriptures conferred together ye see euidentlie the wordes of the Prophet put in practise when he saith The Lorde hath made the darkenesse his secret closet and the Cloudes of the aire his Tabernacle to compasse him round about Ric. Turnar How the Cloudes are called Gods pauilions and Chariots The Cloudes and all the cope of heauen are tearmed Gods Pauilions or Tents And diuers times it is said that yâ— Clouds are his Chariots namelie because he guideth them and maketh them to goe forward or els doth as it were walke vpon them to make his triumphs Thus you sée how God is presented vnto vs as a Prince in that he vseth the Heauens as his Palaice and his maiestie sheweth it selfe there Againe the Clouds are as ye would saie the pillers of his pauilion to the end we shuld be the more moued to consider the royall workmanship Then séeing it is so let vs learne to yéeld God that which is his owne and let not his glorie be lefaced through our vnthankfulnesse Cal. vpon Iob. 672. COCKATRICE EGGES The meaning of the place following THey breede Cockatrice Egges and weaue the Spiders web ¶ To bréede Cockatrice Egges is to go about that which is mischieuous and wicked to weaue the spiders web is to go about vaine and trifling things which are of no value although they séeme neuer so excellent vnto the doers T. M. ¶ Whatsoeuer commeth from them is poyson and bringeth death Geneua COLDE What it is to be colde I Would thou wert either hotte or colde ¶ In some mens opinion to be colde is as much as to be vtterlie void of faith and to be hot is to persist stedfastlie and stoutlie in faith that is workfull by loue and to be luke warme is nothing els but to be a counterfetter and dissembler that is to saie to be hot and faithfull to outward appearaunce inwardly to be void of faith Marl. vpon the Apoc. fol. 67. I know by thy works that thou art neither hot nor cold c. ¶ Thy works are euidentlie open before me saith the Lord I knowe them in their kinde I sée thou art neither cold nor hot thou art neither a full Infidel nor a full beléeuer neither a perfect Pagan nor a perfect Christian thou art neither constant in thy faith nor yet all without faith Outwardlie thou art hot but within thou art cold as yâ—e Inwardlie thou abhorrest the word of God yet dost thou not outwardlie condemne it I wold thou wert either cold or hot either a Christian or none at all either a perfect louer of the veritie or els a ful hater of it not a dissembling Hypocrite as thou art iudging euill good and good euill calling darknesse light light darknesse making sower swéete and swéete sower allowing fables and lies and contemning the wisedome of God None is so farre from the kingdome of heauen as is a false Christian. Much sooner is he conuerted to the truth that is all colde or all without faith then he that vnder the colour and pretence of Gods lawes maintaineth errors and lies Forsomuch therefore as I finde thee betwéene both neither of both halfe colde halfe hot and neither fullie cold nor hot neither faithfullie giuen to Gods word nor all whole with out it but a false and glosing hyporrite I will begin to vomit thée as a morsell out of season spew thée out of my mouth as a thing out of kinde Thou shalt not be digested Neither shall my word allow thee nor my promise admit thée to rest with Abraham Isaac and Iacob in the kingdome of heauen But thou shalt be throwen forth into exterior darknes wheras shal be wéeping gnasâ—â—ng of téeth I will cast thee out detest thee abhorre thee For much worse are they that abuse or despise yâ— gift of God then they which neuer receiued it c. Bale vpon the Apoc. COALES OF FIRE What the meaning of S. Paule is in this place FOr in so doing thou shalt heape hot coales of fire vppon his head ¶ This place maie be vnderstood two manner of waies either that our gentle kindnesse towards our enimie shal be vnto him a cause of great damnation and so by the coales we shall vnderstand the vengeaunce of God or that our enimie being ouercome by our gentlenesse and as a man might saie being kindeled with loue might repent and become our friend Sir I. Cheeke ¶ Either thou shalt wound him with thy benefit or els his conscience shall beare him witnesse that Gods burning wrath hangeth ouer him Geneua ¶ Thou shalt as it were by force ouercome him insomuch that his owne conscience shall moue him to acknowledge thy benefites and his heart shall be inflamed Geneua ¶ After this sort doth Salomon point out the wrath of God that hangeth ouer a man Beza COMFORTLES The meaning of this place of Iohn I Will not leaue you comfortlesse ¶ Some vnderstande this of the returne of Christ vnto his Disciples after his Resurrection But other some a great deale better referre the same vnto the comming of the holie Ghast As if Christ should haue said ye shall thinke when I am gone from you in my bodelie presence that you are Orphants without a Father but if you consider the matter well I will neuer leaue you For I will come vnto you with the spirit of consolation which shall helpe you with fatherlie affection in all aduersities So beneficiall shall my departure be vnto you so great profite shall my death bring vnto you Marl. COMMAVNDEMENTS OF GOD. How they be impossible for man to fulfill IF thou wilt enter into life keepe the Commaundements ¶ Remember that when God commaundeth vs to do anie thing he doth it not therefore because that we of our selues can doe that he commaundeth but that by the Lawe we might sée and know our horrible damnacion and captiuitie vnder sinne and therefore should repent and come to Christ receiue mercie and the spirit of God to loose vs strength vs and to make vs able to doe Gods will which is the Lawe Now when he saith if thou wilt enter into life kéepe the Commaundements is as much to
shut it vp If man doe confesse his sinne God doth forgiue his sinnes Manie men by this place of the Prophets haue gone about to stablish secret confession which some doe call auricular confession where the Prophet by his owne expressed words do declare that he speaketh héere of the confession that a sorrowfull sinner maketh to God saieng Delictum meum cognitum tibi feci O Lord to thée haue I declared my sinne and thou hast forgiuen it me This confession as S. Hilarie saith is nothing els but a continuall calling to remembraunce of our sinnes with a true repentant heart for the same That man or woman doth onely confesse themselues vnto God which in his heart in his spirit béeing pricked and afflicted doth vtterly detest and abhorre his olde filthie life defieth dâ—nieth himselfe hateth his owne dooings and doth wholie consecrate himselfe both bodie and soule vnto God doth care for nothing but to fashion his life vnto the will and pleasure of God who so hath not this minde this spirit and this purpose when he confesseth him vnto God he is but a mocker of God Ric. Turnar If we doeconsesse our sinnes he is faithfull iust to forgiue vs our sinnes c. ¶ S. Austen doth expound this If thou tell not God what thou art God doth condemne that which he shall finde in thée wilt thou not yâ— he shall condemne thée condemne thou thy selfe Wilt thou haue him pardon thée acknowledge thou thy self that thou maist saie vnto God Turne away thy face from my sinnes and saie also the words vnto him of the same Psalme for I doe acknowledge my wickednesse Thus saith Austen M. 218. What haue I to do with men saith Augustine to heare my confession as though they were able to heale my diseases They be a curious kinde of men that will séeke to knowe an other bodies life and be slowe to amend their owne Whie doe they séeke to heare of me what I am which will not heare of another man what they bée And how doe they know when they doe heare me tell of my selfe whether I doe saie true or no For no man doth knowe what is done within man but the spirit of man which is in man Thus saith Augustine Musculus fo 228. I saie not vnto thée that thou shouldest bewraie thy selfe abrode openlie neither yet accuse thy selfe before other but I will they obeie the Prophet which saith Shewe vnto the Lord thy waie that is the manner of thy liuing Therfore confesse thy sinnes before God confesse thy sinnes before the true Iudge with praier for the wrong that thou hast done not with thy tongue but with the memorie of thy conscience Chrisost. in his 3. Homi. vpon the. 12. to the Hebre. It is not now necessarie to confesse other béeing present which might heare our confessions Let the séeking out of thy sinnes be in thy thought let this iudgement be without the presence of anie bodie let onelie God sée the making of thy confession God which doth not vpbraide thée for thy sinnes and cast them in thy téeth but looseth them in thy confession Chrisost. in his ser. of conf and repen Beware thou tell anie man thy sinnes least he cast them in thy téeth reuile thée for them Neither doe thou confesse them vnto thy fellow seruant that he might tell thy faultes abroade but to him which is thy Lord and maister which also careth for thée to him that is kinde and gentle and thou shewest thy woundes vnto him that is a Phisition Chrisost. in his 4. ser. ad Lazarus I doe not call thée before men for to discouer thy sinnes vnfolde thine owne conscience before God shew thy woundes and stripes vnto the Lorde who is the Phisition and praie him to remedie it he it is which doth not checke and which gentlye healeth the poore sicke persons Chrisostome in the fift homili of the incomprehensible nature of God against the Anomians The Church of Rome doth commaund to confesse all our â—nnes not excepting anie Aunswere Dauid saith who can tell how oft he offendeth O cleanse thou me from my secret faults Psal. 19. 11. Peter powred foorth teares not praieng in voice I doe finde that he did wéepe and lament but I doe not finde what hée hath said I doe reade of his teares but I reade not of satisfaction Saint Ambrose of the repentaunce of S. Peter in his 46. Sermon Iesus Christ did heale him that had the leprosie and sayde vnto him Goe shew thy selfe vnto the Priest and offer that which Moses commaunded in the lawe for thy healing O thing neuer heard The Lord healed the disease yet neuerthelesse hée did send them to the lawe of Moses Wherefore did he so For none other cause but that the Iewes might not reproue him as a transgressour of the lawe Chrisostome in the 12. Homilie of the Cananite Blessed Rheuanus a man of great reading and singular iudgement writeth thus Tertulianus c. Tertulian of this priuie confession of sinnes saith nothing neither doe we reade that the same kinde of priuie confession in olde time was euer commaunded Bea. Rheua in argum li. Ter. de penit Erasmus saith thus Tempore Hieronimi c. It appeareth that in the time of Saint Hierome which was 400. yeares after Christ secret confession of sins was not yet ordeined which notwithstanding was afterward wholesomely profitably appointed by the church so yâ— it be well vsed as well by yâ— Priest as by the people But héerein certeine diuines not considering aduisedly what they saie are much deceiued for whatsoeuer the auncient fathers write of generall and open confession they wreast and drawe the same to this priuie and secret kinde which is farre of an other sort It is better said saith the Glose that confession was appointed by some tradition of the vniuersall church then by anie authoritie or commaundement of the new or olde Testament De poenit dist 5. in poeni in glossa Of three manner of confessions to men allowed by Gods word There maie be an open confession made vnto men as that was which S. Paule made vnto Timothie I thanke the Lord Christ Iesus O brother Timothie for that he hath made mée strong and hath now committed vnto me the office of Apostleship to bée a preacher of the Gospell which héeretofore haue bene a blasphemer of Christ a railer a persecuter of the Gospel a verie sturdie bloudie Tyrant against all them yâ— beléeued in him To this manner of confession maie bée reduced such godlie talke and godlie confession as sicke men haue oftentimes when they lie vppon their death bed Cantantes Cygnea cantionem Singing swéetlie as the prouerbe saith lyke Swannes and Signets which song albeit all their lyfe time it is most mournefull and vnpleasant to be heard yet against death almost contrarie to nature their song is most swéete and pleasant So oftentimes
himselfe and in his owne minde being made priuie to euerie thing that he either hath committed or not committed doe either condemne or acquite himself And this reason procéedeth frō God who is both prompt writeth his iudgements in the hearts and mindes of men Bullinger What Saint Paules meaning is by this Hauing the conscience seared with an hot yron ¶ Their dull consciences first waxed hard then after canker and corruption bred therein Last of all it was burnt with an hotte yron so that he meaneth such as haue no conscience Geneua ¶ Whose conscience waxed so hard that there grew an hard fleshlinesse ouer it and so became to haue a Canker in it and now at length required of verie necessitie to be burned with an hot yron ¶ Tindale applieth this place to false Teachers whose consciences being seared be witnesses vnto themselues that for their bellie sake and desire of filthie lucre they hide the truth and stablish lies Tindale CONSECRATION What Consecration is GIuing of thanks vnto God for y◠death of his onlie begotten Son Iesus Christ is the true Consecration Sir I. Cheeke Consecration signifieth the whole action of the Supper and not the turning of the Elements Booke of Mar. fol. 1538. Doctor Redman being sicke at Westminster was among other things asked this question by one Master Wilkes what Consecratio was it is quoth Doctor Redman tota actio in ministring the Sacrament as Christ did institute it All the whole thing done in the mysterie as Christ ordeined it that is Consecatio Thus farre D. Redman CONTEMPT How Contempt is defined COntempt consisteth chiefelie in thrée things for either wée contemne onelie in minde when we despise anie man and their goods or when we doe them anie discommoditie not thereby to séeke our owne gaine but onlie to reioice at their discommoditie or lastlie when we adde words or déedes which haue ignominie or contumelie ioined with them Pet. Mar. vpon Iudic. fol. 166. CONTENTION Of the Contention betweene Paule and Barnabas ¶ Looke Paule CONTINENCIE What Continencie is COntinencie is a vertue or power of the mind receiued from the spirit of God which suppresseth affections and doth not in anie wise permit vnlawfull pleasures This is conuersant and doth shew it selfe in the common and vsuall talke of men in pleasures that are allowed in apparell in buildings and dwelling houses in meate and drinke and in other things also c. Bullinger fol. 237. CORNELIVS How Cornelius was iustified by faith and not by workes COrnelius thy praiers and thine almes are come vp into remembraunce before God c. ¶ The praiers and almes of Cornelius pleased God before he was baptised but without faith God cannot be pleased Cornelius therefore as Bede trulie noteth had faith whereby his praiers and almes pleased God for saith he he came not to faith through workes but to workes through faith The Bible note ¶ Inasmuch as by workes no man can be saued as the psalmist openlie affirmeth In thy sight none that liueth can be iustified And againe If thou looke on our iniquities Lord who shall be able to beare them No christen conscience dare be so hardie as to attribute saluation of this man Cornelius to his praier and fasting for first ye see he was a Gentile vncircumcised not kéeping the lawe nor once thinking thereon and therefore must be iustified by faith that came by hearing the glad tidings preached in Christ and therefore must we looke to the words of Luke in the beginning of this Chapter where he saith that he feared God which thing he could not haue done neither yet haue praied nor giuen almes except he had beléeued For how should he haue called on him on whom he beléeued not Thus are we compelled to ascribe his calling vnto faith out of which these fruites of praier and fasting procéeded speciallie séeing that Saint Paule affirmeth that whatsoeuer is not done of faith the same is sinne The christen then and such as will the Scriptures to be true in all places to expound one texte that another maie agrée with it do right well know that his calling our saluation is fréelie giuen of God for his son Christs sake and not for the deseruing of our workes And because faith can receiue this great and free benefite of God and beléeue it to be true and workes neither can beléeue it neither discerne it therfore it is ascribed vnto faith and not to workes If praier or fasting or the holiest worke vnder heauen could saue Christ had neuer néeded to haue suffered such gréeuous paines but vtterly died in vaine Neither should God fréelie chuse vs but our workes should chuse him Understande therefore that by his workes was he not called but by Faith out of which his workes sprong which faith God freelie gaue him as he calleth and saueth vs all Good workes must we do as this man did and that with all loue and earnestnesse and thereto are we bound and without them can it not be knowen whether we be verie christen or no no more then we can knowe a good Trée to be good and neuer felte his fruite But we maie in no condition ascribe iustification or saluation to them for as saith Christ When ye haue done all ye can doe 〈…〉 ye are vnprofitable seruaunts but to faith which onelie can receiue the benefites of Christ and beléeue that he alone hath deserued forgiuenesse for the sinnes of all the world The Apostles were héere first taught and certified by the holie Ghost of the conuersion of the Gentiles Tindale CORNER STONE ¶ Looke Stone CORRVPTION From whence our corruption commeth ADam was not created in the corruption which is spoken off héere but he purchased it of himselfe For God found all the things to be good which he had made Man therefore who is the excellentest of all creatures was not marred after that fashion till he had withdrawen himselfe from God But when he had once seperated himselfe from the Fountaine of righteousnesse what coulde remaine vnto him but naughtinesse and corruption Thus wée sée from whence all our naughtinesse procéedeth that we ought not to blame God for the vices wherevnto we be subiect and vnder which we be helde prisoners according to the Scripture which saith that wee bée solde vnder simie and become the bonde slaues of Satan Wée must not blame God for this but we must learne to knowe that it is the heritage which we haue from our father Adam and therefore we must take the whole blame to our selues before God c. Cal. vpon Iob. fol. 274. COVETOVSNES What Couetousnesse maketh men to doe COuetousnesse is the roote of all euill 1. Tim. 6. 10. Couetousnesse is Image seruice Col. 3. 5. It maketh men to erre from the faith 1. Tim. 6. 10. It hath no part of the kingdome of Christ and God Ephe. 5. 5. It hardened the heart of Pharao that the faith of the miracles of God could not
is spoken by a figure taking the cup for that which is conteined in the cup. And againe the Hebrues vnderstande by this word cup sometime the manner of punishment which is rendered to sinne as Psal. 11. 6. or the ioie that is giuen to the faithfull As. Psal. 23. 5. and sometime a lotte or condition As Psal. 16. 5. What the Cup of the new Testament signifieth This Cup is the new Testament in my bloud This Cup or Chalice is the new Testament that is this Cup or Chalice which I deliuer vnto you doth signifie the new Testament ¶ Héere it is plaine the Cup is not the new Testament but doth signifie the new Testament Therefore the bread is not the bodie but doth signifie the bodie I. Frith ¶ The signe of the new Testament which is established and ratified by Christs bloud Geneua ¶ As the Cup is the new Testament so the bread is the bodie of Christ. By the new Testament he vnderstandeth the forgiuenesse of sinnes Heb. 8. 12. But the Cup doth onelie represent vnto vs the new Testament that is to saie the forgiuenesse of our sinnes that we haue in the bloud of Christ. Sir I. Cheeke ¶ Héere is a double Metonymia For first the vessell is taken for that which is conteined in the vessell as the Cup for the wine which is within the Cup. Then the wine is called the Couenant or Testament whereas in déede it is but the signe of the Testament or rather of the bloud of Christ whereby the Testament was made neither is it a vaine signe though it be not all one with the thing it representeth Beza What is meant by the Cup of saluation I will take the Cup of saluation and call vpon the name of the Lord. ¶ In the lawe they vsed to make a banket when they gaue solempne thanks vnto God and to take the Cup and to drinke in signe of thanks-giuing Geneua ¶ I will take the Cup c. In token of my deliueraunce The Bible note ¶ He alludeth to the manner that was vsed vnder the law For when they gaue solempne thanks vnto God there was also a feast made whereat was made an holie drinking in token of gladnesse and because this dooing was as a Sacrament of their deliuerance out of Aegypt hée tearmed it the Cup of saluation Caluine Of the cup of blessing Is not the Cup of blessing which we blesse partaking of the bloud of Christ c. ¶ That is to saie they that doe eate of the bread and drinke of the Cup of the Lord with thanksgiuing are the Communion of the bodie and bloud of Christ that is to saie the congregation of them that are washed in the bloud of Chrst beeing made his bodie and members Sir I. Cheeke The Cup of blessing ¶ Of thankesgiuing wherevpon that holye banket was called Eucharist that is a thankesgiuing Is it not the Communion c. A most effectuall pleadge and note of our knitting together with Christ and ingraffing to him Beza Is not the Communion c. ¶ The effectuall badge of our coniunction and incorporation with Christ. Geneua How the Cup is taken for the drinke in the Cup. Drinke of it all for it is my bloud of the new Testament ¶ For it is that is to saie the drinke that is in the Cup or if ye list the Cup is my bloud of the new Testament taking the Cup for drinke by a manner of speaking vsed in all tongues as when we saie I haue dronke a Cup of good wine wée take there the Cup for the wine my bloud of the new Testament that is to saie my bloud for whose shedding sake this new Testament and couenaunt is made vnto you for the forgiuenesse of sinnes Tindale How by the Cup is signified Christs passion Ye shall drinke of my Cup. ¶ By the Cup and Baptime be vnderstood his bitter passion and death as he himselfe testifieth a little after saieng Let this Cup passe from me Sir I. Cheeke How the Cup is taken for the crosse of affliction Are ye able to drinke of the Cup c. ¶ He setteth the crosse before their eyes to drawe them from ambition calling it a Cup to signifie the measure of the afflictions which God hath ordeined for euerie man The which thing also he calleth baptime Geneua Of the Popes golden Cup. Hauing a Cup of golde in her hand ¶ Hee speaketh of vntoward and counterfet doctrine The Pope boasteth himselfe to haue the Scripture but he corrupteth it with his bloudie gloses and maketh men to drinke of the troubled or rather stinking water of puddles in stéede of Gods pure wordes which is the meate and drinke of our saules These blasphemous and abhominable decretals which the Romish Antichrist serueth his guests withal are yet extant howbeit yâ— he serueth them in a golden Cup that is to wit vnder the name of Christs Uicarship vnder the coulour of the Gospell and vnder such glorious names as that all things procéede of the instinct of the holye Ghost and that hée cannot erre c. This is the golden Cuppe which hath beguiled manie c. Marl. vpon the Apoc. fol. 242. CVRSE What this word curse impôrteth AS concerning this word curse let vs marke that it giueth vs not scope to wish the mischiefe or confusion of the partie I meane through desire of vengeaunce as oftentimes wée bée so carried awaie by our passions as there reigneth nothing in vs but heart burning and bitternesse or at least wise a foolish and vndiscrete zeale But whereas it is sayd that Eliphas cursed the wicked mans house it importeth nothing else but that he hold him to that which the scripture teacheth and sheweth vs. And therefore it is not for vs to bée Iudges for it were too great a rashnesse if we should take so much preheminence vpon vs as to saie O that man shall make an euill ende or such a man shall come to shame A man must not presume so farre but it belongeth to God onelie to curse or to blesse Cal. vpon Iob. fol. 80. Of two manner of cuâ—ses Upon mée bée thy curse my sonne ¶ There are two manner of curses in the Scripture the one is in the soule that perteineth to the soule as sinne and wickednesse And the other to the bodie as all temporall miserie and wretchednesse As Gen. 3. and Deut. 23. T. M. Of the curse of good men What strength the curse of holy men oppressed with wrong hath to bring the vengeaunce of God vpon the oppressors may appeare by Ioathan the sonne of Ierobaal and likewise by Eliseus the Prophet And cursed them in the name of the Lord. ¶ Perceiuing their malicious heart against the Lorde he desireth God to take vengeaunce of that iniurie done vnto him Geneua The meaning of this place following Cursed be he that doth the worke of the Lord negligentlie and cursed be he that kéepeth backe his
¶ Holofernes being ouercome with drinke was slaine of a woman ¶ Simon and his sonnes through dronkennesse was slaine of Ptolomy and Abobus ¶ Of the incommodities of Dronkennesse Read Pro. 23. 30 c. Eccl. 36. 26. c. DROPPES How these Droppes shewe Christ to be a true man ANd his sweate was like Droppes of bloud ¶ These not onelie showe that Christ was true man but other things also which the godlie haue to consider of wherein the secret of the redemption of all mankinde is contained in the sonne of God his debasing himselfe to the state of a seruant such things as no man can sufficientlie declare DRVCILLA What manner of woman this Drucilla was FElix with his wife Drucilla ¶ This Drucilla was Agrippa his sister of whom Luke speaketh afterward a very harlot and licentious woman and being the wife of Azizus King of the Emesens who was circumcised departed from him and went to this Felix the brother of one Pallas who was somtime Nero his bondman DVVELL What is betokened by this word Dwell WIll dwell among them ¶ By this word dwell is betokened friendship familiariâ—ie and companie betwéeneâ— God and the Elect according as Christ saith If anie man heare my voice and open me the dore I will come in to him and suppe with him and he with me Marl. vpon the Apo. fol. 113. ¶ The Lord that sitteth on the throne will alwaies dwell among them as their most mightie defender their solace their comfort Bale Let the word of God dwell in you plentifullie in all wisedome ¶ To dwell in vs is to haue full possession and a mansion house in vs to sit and rest there to gouerne and rule there as we doe in our houses and places of our owne aboâ—e and how shall this be but by that ordinarie meanes which God hath appointed vs which is by reading and hearing the word of God c. Beza And dwelt in vs. ¶ And dwelt The Gréeke word Escuiosen is as much to say as he made his Tabernacle whereby the Euangelist signifieth that he was conuersant among them as a verie man and he shewed not himselfe the twinckling of an eie and so vanished awaie but had his abode and continued among them long time whereby they might haue sure and certaine experience of his godlie behauiour of his singular vertues and of his wonderfull workes Some thinke by this word Dwelt that the Lord Iesus had no certaine dwelling place in this world but was faine to â—lit often and remoue for so do they that dwell in Tents and Tabernacles Chrisostome taketh in vs to be in our flesh and vnderstandeth that the humanitie of Christ was a Tabernacle to the diuinitie and so frameth this argument against the Heretikes that affirmed the Word to be turned into flesh ¶ Looke after in Word Traheron How men should dwell with their wiues Likewise ye men dwell with them according to knowledge ¶ To dwell with them is with faithfulnesse with the despising of pleasures and of ambition with the decking of the inner man with the méekenesse and demurenesse of a quiet spirit with loue reuerence to order them not according to our wilfull commaundement lust but according to knowledge appointing them to doe nothing but that is expedient and flattering them in nothing that maie hurt or corrupt honest conditions and manners Tindale Ebion Of the heresie of this man EBion of whom the Ebionites are called affirmed Christ to be but a bare man borne of Ioseph and Marie he thought that faith onelie did not iustifieâ— He affirmed the corporall obseruation of the lawe to be necessarie he denied the Epistles of Paule accusing him that he fell from the Lawe The Iewish Sabaoth and other Ceremonies he obserued together with the Iewes onelie the Sundaie he celebrated in remembraunce of the resurrection Euse. li. 3. ca. 24 Epiphanius saith haeres 30. that Iohn the Euangelist hearing that Ebion was in the Bath refrained his companie Abdias B. of Babilon saith that Philip the Apostle ouerthrew this heresie of Ebion at 〈…〉 erapolis EDIFIENG What it is to edifie LEt euerie man please his neighbour in that that is good to edifieng ¶ To Edifie signifieth to doe all manner duties to our neighbours either to bring him to Christ or if he be won that he maie grow from faith to faith for the faithfull are called the Temple of God wherein is resident his holie spirit and these faithful are the stones of new Hierusalem that is the vniuersall Churchâ— Esay 54. Apoc. 21. 2. Of the which building Christ is the corner stone Ephe. 2. 20. Geneua EDOM What is signified by Edom. WHo is this that commeth from Edom with stained red clothes of Bosra ¶ Edom is the Earth and the stained and red clothes are Christs bloud which he did shed vpon earth for our sinnes And they which demaund Who is he be his creatures which shall meruaile at the wisedome of God in deliuering mankinde from the bondage of the spirituall â—harao by bloud by death and by the Crosse. Turnar This Prophecie aforesaid Esay 63. 1. is against the Edumians and enimies which persecuted the church on whom God will take vengeaunce and is heere set foorth all bloudie after he hath destroied them in Bosra the chiefe Citie of the Iâ—umeans for these were their greatest enimies And vnder the title of Circumcision the kinred of Abraham claimed to themselues the chiefe religion and hated the true worshippers Psal. 137. Geneua Remember the Children of Edom. According as Ezechiel 25. 13. And leremy 49. 7. and Abdias ver â—0 sheweth that the Eâ—onntes which came of Esau conspired with the Babilonians against their bretheren and kinfolkes For thy crueltie saith Abdias against thy brother Iacob shame shall couer thée and thou shalt be cast off for euer ¶ Héere he sheweth the cause why the Edomites were so sharplie punished to wit because they were enimies to his Church whome now he comforteth by punishing their enimies Geneua EIE A description of the Eie LActantius in a little booke that he wrote de opificio Dei saith on this wise Marke saith Lactaâ—tius the scituation of Eies in the head of a man The Head is like a goodlie Tower gallantlie garnished with the Eies which Nature by the premission and ordinaunce of God haue set in a pretie valley compassed about with the bulwarke of the strong and hardie rocke of the forhead couered with fine soft close windowes which we call the Eie liddes In Latine they be called Cilia quasi caelia caelando of ciling or couering the eies Vnderneath is set as it were a little Mount which we call the ball of the cheeke and all this is for the defence and sauegard of the Eie which if he stood open in a flat plaine place as it standeth in a round valley it should euer be in daunger to be hurt where now it is so on
iudge the world thether shall all gather together vnto him Tindale ¶ That is according to S. Paules interpretation when Christ commeth to Iudgement we shall betaken vp to méete him in the aire and so we shall be with him for euer ¶ That is the faithfull that beléeue the Gospell will repaire vnto him as rauenous birdes to the carion The Bible note And how I caried you vpon Eagles wings ¶ For the Eagles by flieng high is out of daunger And in carieng hir Birdes rather on her wings then in hir talents declareth hir loue Geneua ¶ The Eagle carieth hir young ones vpon hir wings fearing onelie mans violence which rather then they should take harme she would receiue the harme in hir owne bodie In stéed thereof serued the cloud that kept of the Aegyptians force The Bible note ELAM What is signified by Elam I Will breake the bowe of Elam 〈…〉 ¶ By Elam is signified Persia so called of Elam the sonne of Sem. And because the Persians were good Archers he sheweth that the thing wherein they put their trust should not profit them Geneua ¶ The Elamites were good bowe men in battaile and therefore is their bowe prophecied to be broken c. By which is meant that they should be ouercome in battaile of their Enimies and scattered abroad vnto the foure coastes of the earth T. M. ELDAD AND MEDAD ¶ Looke Moses ELDERS Why he nameth them Elders and not Priests IN the olde Testament the temporal heads rulers of the Iewes which had the gouernaunce ouer the laie or common people are called Elders as ye maie see in the foure Euangelists Out of which custome Paule in his Epistle and also Peter call the Prelates and spirituall Gouernours which are Bishops and Priests Elders Now whether ye call them Elders or Priests it is all one to me so that ye vnderstande they be officers and Seruaunts of the word of God vnto the which all men both high and lowe that will not rebel against Christ must obaie as long as they preach and rule trulie and no farther Tindale fol. 38. ELEAZER The meaning of this place that followeth THe childe of the stewardshippe of my house is this Eleazer of Damasco ¶ Eleazer was then Steward of Abrahams house which Eleazer had a sonne called Damascus which child because Sara was barren Abraham had thought to haue adopted for his sonne Of this Damascus tooke the Citie of Damasco his name Lyra. ELECTION What the cause of our Election is and how it is defined ELection is the frée mercie and grace of God in his owne will through faith in Christ his sonne chusing and preferring to life such as pleaseth him Bradford in the booke of Mar. The onelie good pleasure of the will and franke mercie of God by Iesus Christ without respect of anie works either present or for to come is the cause of the diuine Election F. N. B. the Italian The cause of our election is onelie the will of God And to proue this Saint Paule saith which sawe as farre in mens deseruings as we can doe bringeth in an euident example of Iacob and Esau how Iacob was elected and Esau reproued before they were borne or had done either good or bad To the which some will saie that God sawe afore that Iacob should bée good and therefore chose him and that Esau should doe no good and therefore repelled him But to those that will iudge of that that God sawe it maie be demaunded how they knowe that GOD sawe that and if he sawe it yet how knowe they that that was the cause of Iacobs election Saint Paule knoweth none other cause but the will of God whatsoeuer other discusse And if they should saie the cause whie God sawe before that Iacob shoulde doe good was because that God would giue him his grace therfore God sawe that he should doe good and so shoulde also the other haue done if God would haue giuen him that same grace Saint Paule concluding with these Scriptures saith I will shewe mercie to whome I shew mercie and will haue compassion on whome I haue compassion So lyeth it not in mans will and running but in the mercie of God He saith not I will haue mercie on him that I sée shall do good but I will shew mercie to whom I will He sayth not I will haue compassion on him that shall deserue it De congrua but of him of whom I will haue compassion This doth Austen wel proue in these wordes The disputation of them is vaine the which do defend the prescience of God against the grace of God and therfore saie that we were chosen before the making of the world because that God knew afore that we shuld bée good because he shoulde make vs good But he that saith you haue not chosen me saith not so for if he did therefore choose vs because that before he knew that we should be good then must hée also haue knowne before that we should first haue chosen him Héere it is plaine that the election of God is not because he saw afore that we should doe well But onelie the cause of the election is his mercie and the cause of our dooing well is his election And therefore Saint Paule saith not of workes but of calling I. Veron So then election is not of the willer but of God that taketh mercie ¶ It is euident by this Text that our works or merites doe not iustifie vs but that our saluation doth wholie depend vpon the frée election of GOD which béeing righteousnesse it selfe doth choose whome it pleaseth him vnto lyfe euerlasting Sir I. Cheeke Blessed are the people whome the Lorde hath chosen to bée his inheritaunce c. ¶ Of the Lordes frée election and choosing of his Citizens whome he hath predestinate and appointed to be saued the Scripture both in the olde and newe Testament speaketh much In the 20. of Saint Mathew verse 16. our sauiour saith Multi vocati pauci vero electi◠Manie bée called but fewe bée chosen All they bée called which haue had the word of GOD preached vnto them And they onelie are elect which finallie and eternallie shall be saued and inherit the euerlasting kingdome with Iesus Christ the first begotten and the onelie purchaser of lyfe eternall The elect haue these properties and blessings of GOD following them Though they doe fall and sinne of tentimes yea and peraduenture verie gréeuouslie as Dauid did or committing as Saint Peter did with his denieng and forswearing of CHRIST As Marie Magdalene and the woman of Samarie did with their fraile and foolish yéelding vnto the pleasure of the flesh yet they neuer fall from GOD but their grose and naturall falles doe cast them into such a shame of themselues and abhorring of sinnes that by their falling they rise vp the more stronger So that the elect cannot finallie bée seduced nor carried awaie from GOD. For whome Christ loueth In finem diligit hée
referred to the true Children of Abraham borne according to the promise and not according to the flesh which are heires of the true Lande of Canaan Geneua Shall kéepe it holie for an ordinaunce for euer ¶ That is vntill Christs comming for then Ceremonies had an end Geneua And shall serue him for euer ¶ That is to the yeare of Iubile which was euerie fitieth yere Deut. 15. 17. Leuit. 25. 40. Geneua EVCHARIST What Eucharist is EVcharistia in Latine is Englished a Thankes-giuing and is now taken for the Sacrament of the Altar Eliote When the Fathers saie that Eucharist is but bread they speake hyperbolicallie and vnderstande that it is not bread onelie or alone or common bread because vnto the bread is added the word of God whereby it receiueth the nature of a Sacrament And this is a strong reason against the Anabaptists which haue euer in their mouth that saieng of Paule vnto the Corinthians Circumcision and vncircumcision is nothing but the obseruation of the Commaundements of God so they saie that Baptime the Eucharist the Ecclesiasticall mysterie are nothing but pretend onlie the obseruing of yâ— commaundements of God But we aunswere them that other things are nothing if they be alone without faith and pietie and a holie life Pet. Mar. vpon the Rom. fol. 49. EVTICHAE What manner of men they were THey were a sect of Heretikes called also Psalliani of whom Epiphanius maketh mention contra Massilianos Saint Austen de haeresibus who for mumbling vp of their long praiers wer called the praieng heretikes for so soundeth the Gréeke word lukâ—eaâ— They would neuer cease praieng and singing of Psalmes daie and night And so much they gaue themselues to praier that they thought themselues bound to doe nothing els not to get their liuing with the sweate of their browes not to trouble themselues with anie Office that concerned the Common-wealth not to studie or to put their hand to anie kinde of labour but to liue in continuall idlenesse in onlie eating drinkking sléeping and praieng Of whom also thus writeth the auncient Greeke Authour I heodoret And the miserable wretches being deceiued giue themselues to no kinde of worke for they call themselues spirituall men But giuing themselues to praieng they sléepe the most parte of the daie Pomet fol. 117. Eutiches maintained the opinions of Nestorius and said that our Lord consisted of two natures before the â—iuinitie was coupled with the humanitie but after the vniting of them to bée of one nature and that the bodie of Christ was not of one substaunce with ours The Councell of Constantinople deposed him but he appealed to Theodosius and procured the Councell of Ephesus to be summoned where Dioscorus the Heretike restored him Euagr. lib. 1. cap. 9. This Eutiches béeing condemned in the Councell of Chalcedon brake out into these wordes This is the faith that I was baptised in this is the faith that I haue learned of the Fathers and in this faith will I die Tom. 2. Concil EVCHRAITES What they were EVchraites were Heretikes after the Etimologie of their name continent The Authour of their heresie was Tacianus of Mesopotamia the disciple of Iustinus Martir He abhorred mariage he forbad the vse of liuing creatures he offered water in steede of wine in the Sacrament he denied that Adam was saued The Euchraites preuailed in Pisidia and Phrigia Euseb. lib. 4. cap. 27. Epiphan haeres 46. 47. EVILL MEN. How farre euill men are to be borne withall SAint Augustine saith the good are not to be forsaken for the euill but the euill are to bée borne withall for the good Héere ought to be adedd other words which the same writer hath expreslie in other places that is if those euill men doe cast abroad no séedes of false doctrine nor lead other to destruction by their example How euill men eate not Christ bodie Looke ¶ Eating EVNOMIVS Of his hereticall opinions EVnomius Bishop of Cyzicum and the Scribe of Aetius said yâ— God had no more knowledge then man He termed Aetius the man of God rebaptised all that came vnto him in the name of the vncreated God in the name of the Sonne created and in the name of the sanctifieng Spirite created of the created Sonne Socrat. li. 4. cap. 7. Theodor. li. 2. cap. 29. Epiph. haeres 76. He affirmed moreouer that they which kept the faith that he taught should be saued had they committed neuer so great a sinne and continued therein He was about the yeare of our Lord. 353. EVSTACHIVS Of his opinions and how they were condemned EVstachius Bishop of Sebastra in Armenia went in such attire as was not decent for a Priest He forbad marriage made lawes of fasting he parted maried couples asunder He caused such as refrained the Churches to raise Conuenticles at home He tooke seruaunts from their masters vnder colour of religion He commaunded his followers to weare the Philosophers habit He caused the women to be shauen He forbad the accustomed fasting daies commaunded they should fast on the Sundaie Hée detested the praiers of married men he abhorred the Offering and Communion of maried Priests not remembring that his owne Father was a Priest and Bishop of Caesarea in Cappadocia He was first condemned of his owne Father in a Councell helde at Caesarea afterwards in a Councell of Gangra and last of all at Constantinople Socrates lib. 2. cap. 33. EXALT What it is to exalt or humble a mans selfe EUerie one that exalteth himselfe shall be brought low he that humbleth himselfe shall be exalted ¶ The Pharisie exalted himselfe thinking himselfe righteous by his déedes of the Lawe which was nothing at all and therefore he was brought low by the sentence of damnation The Publican humbled himselfe acknowledging his sinnes by lawlie praier by trust in Gods mercie by Christ and therefore he was exalted Hemmyng EXAMINE How we should examine our selues before we goe to the Lords table BUt let a man examine himselfe and so let him eate of this Bread and drinke of this Cup. ¶ There be thrée principall points the which euerie man ought to examine and prooue himselfe before hée goe to the Table of the Lord The first is true repentaunce and a true acknowledging of his offences and sinnes for the which Iesus Christ died as he declareth vnto vs in the same Chapter The second is true faith in the onelie grace and mercie of God which is offered and graunted to vs in Iesus Christ and by Iesus Christ as that Sacrament also testifieth The third true Charitie and vnion towards all the members of Christ Iesus as it presenteth vnto vs in that wee there eate all of one felfe Bread and drinke of one selfe Cup. Viret This prouing and examining of a mans selfe is first to thinke with himselfe with what lust and desire he commeth to the Maundie and will eate that bread whether he be sure that he
this sentence be interpreted For there could nothing be more foolish then this saieng of Iames if a man would thus interpret it that no man obteineth remission of sinneâ— but because his works are worthie of so great a benefit This interpretation who so sticketh frowardlie by vnderstandeth not what remissioÌ„ of sinnes is or how the coÌ„science ought to be comforted when it seeth that it bringeth no good works to God which are sufficient to please him And this interpretation is cleane contrarie to other open saiengs of the Scripture which teach yâ— remission of sins commeth fréely as yâ— Psalmist saith I said I wil acknowledge mine offence accuse my selfe vnto the Lord thou forgauest me yâ— wickednes of my sin And Ro. 4. 5. To him the worketh not but beleeueth on him yâ— iustifieth yâ— vngodly his faith is couÌ„â—ed for righteousnes What can be more plainlie then yâ— sinnes are forgiue to a wicked vngodly man yâ— worketh not yâ— is not for anie of his works but fréely To conclude if the gospel forgiue not sins but for our good works sake for our worthines it diffe reth not froÌ„ yâ— law it saueth no more theÌ„ yâ— law this I trust wil suffice yâ— good wise For as touching them yâ— bring nothing to this cause but a will to brawle chide wil neuer suffer themselues to be satisfied And yet if we would contend by the number of authorities this one place of Iames is ouerthrowne with many witnesses of Paule if men wil vnderstand by iustificatioÌ„ al one thing in theÌ„ both Therefore Paule saith Faith iustifieth vnderstand thereby yâ— faith causeth yâ— we be counted iust reputed righteous that our sins are not imputed vnto vs but forgiuen vs for Christs sake When Iames saith works iustifie he meaneth thus Works declare vs iust and shew euidentlye that we are righteous Thus shalt thou make them agree Tindale Ye shall vnderstand yâ— S. Paule S. Iames be not contrarie in this matter For Paule to yâ— Romanes Galathians disputeth against them which attributeth iustification to good works And Iames reasoneth against them which vtterlie condemne works Therefore Paule sheweth the cause of our iustification Iames the effects In Paule is declared how we are iustified in Iames how we are knowne to be iustified In Paule works are excluded as not yâ— cause of our iustification in Iames they are approued as effects procéeding thereof In Paule they are denied to go before them that be iustified in Iames they are said to followe them that are iustified Geneua Ioine yâ— liuâ—ly faith of S. Paule with the good works of S. Iames bring both these into one life and then hast thou reconciled them both and so shalt thou be sure to be iustified both before God by Paules faith before men by S. Iames works I. Fox How Faith is nourished If Faith as it is written come by hearing that is as it is added by the worde of God then followeth it of necessitie that there is nothing whereby faith is more nourished mainteined and confirmed then by conâ—tinuall reading and repeating of the worde of GOD. This thiâ—â— testified Tertulian in his Apologie where he saith That to this end holie assemblies are gathered together to heare the word of God The Philosophers saie that if faith be by the word of God then by the same also it is nourished We know moreouer that of workes often repeated are confirmed habits or qualities as contrariwise if a man cease off from actioÌ„s they waxe weake wherfore if a man cease to reade to heare or to repeate the holie Scriptures faith will waxe feeble mâ—him And they which thinke that a liuelie pure faith maie continue in Churches wouâ— often preaching doe excéedinglie erre Chrifostome hath a verie apt similitude of a light or Lamp that burneth which easilie goeth out vnlesse there bee stillâ— Oyle powred into it By the Lampe or Light he vnderstandth Faith and by Oyle the worde of Godâ— and this he there writeth of the Parable of the wise and foolish virgins Pet. Maâ— vpon the Rom fol 326. Faith is nourished by hearing the word of God for the word of God is the foote of Faith according to Saint Paules saieng Rom. 10. 17. Faith commeth by hearing Hemmyng How Faith without Charitie is nothing worth If I had all Faith so that I could moue mountaines out of their places 〈…〉 had no charitie I were nothing ¶ Of this do some gaâ—her that â—aith without charitie cannot iustifie But this cannot be gathered of Saint Paule for it is open that hee speaketh not of this thing whereby that men maie be iustified but only he teâ—heth how they yâ— be iustified must work with charitie It is 〈…〉 that he speaketh not of faith that doth iustifie 〈…〉 but of that faith that doth worke out wardlie the which is called the gift of the holy Ghost as the gift of tongues the gift of prophesies the gift of healing the gift of interpretation as it is open in the Chapter before now is this Faith not giuen to iustifie but onelie to do myracles wonders and signes by And therefore saith Paule If I had all faith so that I could moue mountaines c. Saint Paule deserâ—â—eth this faith calling it faith that worketh by charitie not that it iustifieth by charitie for he saith ther plainly it is neither circumcisioÌ„ nor vncircumcision yâ— is of valure in Christ Iesu but faith He doth heere plainlie exclude from iustification the highest worke of the lawe Circumcision setteth faith alone not the gift of faith that doth miracles but the gift of faith that worketh by charitie D. Barnes ¶ Faith is héere taken for the gift of doing miracles which the wicked may haue Mat. 7. 22. also for that faith called historicall which beléeueth the mightie power of Christ but caÌ„not apprehend Gods mercie through him this diuels haue Iames 2. 19. therefore is separated from charitie but the faith yâ— iustifieth in effect cannot As. 1. Iohn 2. 9. Mat. 17. 20. Geneua How faith â—gendereth charitie That which the schoole-men teacheth yâ— charitie is before faith hope is a madnesse It is faith yâ— first ingendereth charitie in vs how more rightlie doth Barnard teach I beléeue saith he yâ— the testimonie of conscience which Paul calleth the glorie of yâ— godly coÌ„sisteth in thrée things For first of al it is necessarie to beléeue yâ— thou canst not haue forgiuenes of sins but by yâ— pardoÌ„ of god Then yâ— thou canst haue no good workes at all vnlesse he also giue it last of all that thou canst by no workes deserue eternall life vnles it be giuen thée also fréely A little after be addeth yâ— these things suffice not but yâ— there be a certeine beginning of faith because in beléeuing yâ— sinnes cannot be forgiuen but of God we ought also beléeue yâ— they are not forgiuen vs till also we be perswaded by the testimonie of the
holy Ghost yâ— saluation is laid vp in store for vs because God forgiueth sins he himselfe giueth merits and he himselfe giueth rewards that we may not â—aie still in this beginning Cal. in his Insti 3. b. chap. 2. Sect. 4. From faith to faith what it is For by it the righteousnesse of God is knowne from faith to faith ¶ From faith to faith yâ— is from an vnperfect faith to a perfect faith from a weake faith to a strong faith or from one battel of faith to an other For as we haue escaped one ieoperdie through faith an other inuadeth vs through which we must wade by the helpe of faith also Tindale How the faith that saued the olde fathers shall saue vs. Looke Abraham How Faith is a worke Faith is a worke therefore will some saie we be iustified by works but yâ— answere of the which so say auaileth not because loue also other vertues be the works of God yet are we not iustified by them The maior is not so to be vnderstood we be not iustified by faith because it is a worke or qualitie in vs but because it leaneth vpon mercie receiueth mercie And this saieng we be iustified with faith must be vnderstoode by the waie of a comparison that is to saye by mercie we bée pronounced iust but it must bée receiued with faith Although then faith be a worke or new qualitie in vs yet we bée not iustified by the worthinesse thereof for this faith is as yet vnperfect like as other vertues be but we be iustified by that thing wherevpon faith leaneth and the which faith receiueth that is to saye for Christs sake Out of a booke called the Summe of Diuinitie Of Faith before workes ¶ Looke Cornelius How Faith is perfect Faith is perfect when it receiueth and taketh holde of Christ perfect And yet it hath néede of increasement to the intent it maie become full in all his partes The man that saide Lorde I beléeue had perfect faith and yet was it greatâ—â—e increased afterward Likewise Peter had a perfect faith when he saide Lorde whether shall I goe c. Which faith of Peter was much more increased after he had receiued the holie Ghost at Whitsontide c. How Faith ouercommeth the world Faith is not an idle assent or thought but it is a stoute Gyaunt which as Saint Iohn saith ouercommeth the world but how Euen through the conquerour Christ which it possesseth How Faith and inuocation are inseparable No man commeth to Christ as to a Sauiour nor calleth vppon him but hée that beléeueth vppon him for like as no man beléeueth but he that heareth so no man calleth vppon him but hée that beléeueth Rom. 10. 17. Faith and inuocation are so knitte together that ye maie sooner separate the heate from the fire then plucke them asunder one from an other Hemmyng How Faith is called the marriage Garment Faith in Christes bloud maketh the marriage betweene our soules and Christ and is properlie called the marriage garment or the signe Thau Tindale Of Faith Loue and Hope Obiection If Faith Loue and Hope be thrée vertues inseparable then faith onelie iustifieth not Aunswere Though Faith Hope and Loue be thrée vertues inseparable in this lyfe yet haue they separable and sundrie offices in effectes As heate and drieth bée inseparable in the fire haue yet their separable operations for the drieth onelye expelleth the moistnesse of all that is consumed in the fire and heat onelye destroieth all coldenesse for drieth and colde maie stande together and so maie heate and moistnesse It is not all one to say the drieth onelie and the drieth that is alone Nor all one to saie Faith onelie and Faith that is alone The office of Faith Faith onelie which is a sure and vndoubted trust in Christ and in the father through him certifieth the conscience that the sinne is forgiuen and the dampnation and imposibilitie of the lawe taken awaye c. And with such perswasions mollifieth the heart and maketh her loue GOD againe and his lawe And as oft as we sinne Faith onelie keepeth vs that we forsake not our profession and that loue vtterlie quench not and hope faile and onelie maketh the peace againe For a true beleeuer trusteth in Christ onelie not in his own merits or works or ought els for the remission of sins Tindale What one mans faith doth profit in other Obiection When as Christ by the faith of the hearers healed the man sicke of the palsie it is demaunded of some in this place of Mathew what one manâ— faith doth profit an other Aunswere First of all we know for certeine that the faith of Abraham did profit his posteritie wheÌ„ as he embraced yâ— couenant promise made to him and his séede The like we ought to iudge in all the faithfull because by their faith they spread out the grace of God to their children posteritie and that before they bée borne And also the same taketh place in children young infants who for want of age are not apt to haue faith But they which are ripe of yeares whose faith is insufficient whether they be straungers or of yâ— same line or kinred an other mans faith in respect of the eternall saluation of the soule doth nothing profit them but onelie mediate Marl. fol. 173. And when Iesus sawe the faith of them ¶ And also his faith the had the palsie for except we haue faith our sinnes cannot be forgiuen Geneua ¶ That the faithfull maie praie for me offer me vnto God with their faithfull praiers yet vnles I haue faith my selfe I cannot be saued for the righteous liueth with his owne faith Abac. 2. 4. Rom. 1. 17. Sir I. Cheeke The Centurion beléeued his seruant was healed ¶ Of this we may learne yâ— the godly by their faith maie obteine corporal benfits for other but to be saued with eternall saluation by an other mans faith it caÌ„not be for no man can be saued without his owne faith Hemmyng ¶ Againe As one man by his wisdome may make an other man proue wise so he yâ— beléeueth may by his faith obtein faith for other men But as no man is wise by another mans wisdome but by his owne so is no man saued by an other mans faith but by his owne Hemmyng How faith is taken in these places following If I had all faith so that c. ¶ Héere faith is taken for the power to do myracles For when faith is taken for that assured trust in God through the bloud of Iesus Christ it can in no wise be without charitie and loue Sir I. Cheeke Faith is héere takeÌ„ for yâ— vse of doing miracles which the wicked may haue as Mat. 7. 22. also for yâ— faith called historical which beléeueth yâ— mighty power of Christ but caÌ„not apprehend gods mercy wtout him And this diuels haue Iames. 2. 19. therefore is separate from charitie but
libero arbitrio li. 3. Chap. 4. saith As thou by thy memorie doest not compel those things to be done yâ— are gone past so God by his foreknowledge doth not compell those things to be done which are to come And as thou remembrest some thinges that thou hast done and yet hast not done all things which thou remembrest so God foreknoweth all things which he doth not and yet doth not all things which he foreknoweth But God is a iust reuenger of that whereof he is no euill authour and so foorth Bullinger fo 490. How God is sayd to laugh He that dwelleth in heauen shall laugh them to scorne the Lorde shall haue them in derision Psal. 2. 4. And in an other place As for the scornesull he shall laugh them to scorneâ— God is not of such affection as man is to bée moued with mockage and laughter for he reioyseth not in the hurte of man but at his amendemenâ—â— For God abhorreth scornefull personnes but as that man which laugheth at other men is farthest from a minde to helpe them and to remedie their griefes so is God to such as despise his commaundement sette light by his threateninges and are not moâ—ed with his promises This is Gods laughter and scorning Augustine How God is said to sleepe ¶ Looke Sleepe How God is said to awake God is said to awake when he doth straight waie without anie tarrieng helpe succour and deliuer his eleâ—t and chosen out of their troubles Math. 8. Augustine How God is said to forget ¶ Looke Forget How God is said to sit ¶ Looke Sit. How God is said to stand Scripture attributeth standing vnto God for long sufferance wherewith he calleth vs to repentaunce Augustine How God is said to rise Arise O God ¶ The rising of God is the declaring of his power against his enimies Arise O God that is step forth and thew thy power against mine euimies to my deliueraunce as in the Psal. 3. 7. Up God and helpe me T. M. How God is said to walke Looke Walke How God is said to be a shooter He hath bent his bow saith Dauid Psal. 7. 12. 13 and made it readie he hath prepared weapons of death and ordeined arrowes to destroie that is he will auenge euill men and wil reward them for their oppression he will punish them for their vngracious deuises except they amend He hath whet his sword wel may god be coÌ„pared to a shooter for as a shooter yâ— lesse or more he draweth his shaft his stroke is therafter if he draw far vp to the yron then it paieth home as they say then it giueth a mightie stroke so god somtimes differreth to punish meÌ„ of their sins therfore except they amend when he punisheth he wil draw his shaft to yâ— head strike most grieuouslie Ther fore let vs remember that God is a shooter heape not vp his wrath against vs neither prolong the riches of his goodnesse which leadeth vs to repentaunce Rom. 1. How God is said to remember Looke Remember How God is said to be angrie Looke Anger How God onelie forgiueth sinnes It pertaineth to God onelie to forgiue sinnes and to giue the Holie ghost He alone forgiueth sinnes that alone died for our sinnes Ambrose in his 9. b. 76. Epistle ¶ It is the office of God onelie to quicken within and to take awaie sinne which saith by the Prophet I am he that putteth awaie your iniquities and sinnes Cyril in his 7. booke ¶ For to forgiue sinnes perteineth onelie to God therefore euerie man that sinneth is the seruaunt of sinne There ye are seruaunts and bondmen of sinne because ye are sinners Moreouer because it was likelie that they should saie for all that wée be vnder such bondage yet we haue sacrifites Priests which will make vs cleane of our sinnes he saith that euen they also be seruaunts and bondes for all men haue sinned and want the glorie of God Theophilact vpon the 1. chap of Luke How God will haue all men saued ¶ Looke All. How God is said to haue shoulders God is said to haue shoulders because he beareth vp all things as it were vpon his shoulders for all things stande by him Augustine How God is said to haue wings ¶ Looke Wings How God is said to haue eies Looke Eie How God is said to haue eares Looke Eares Of Gods face Looke Face What the nose of God doth signifie His nose doth signifie his inspirations in the hearts of the faithfull 2. Reg. 22. 9. Smoake went out at his Nostrels Augustine What the mouth of God is ¶ Looke Mouth What the tongue of God is Looke Tongue What the arme of God is Looke Arme. What the hand of God is Looke Hande What is signified by the right hand of God ¶ Looke Right hand What the left hand of God doth signifie Looke Left hand What the finger of God is ¶ Looke Finger What the feete of Good are ¶ Looke Foote What the hinder part of God is The hinder part of God is Christs humanitie the which hée tooke vpon him in the ende of the world that wée might liue with him Augustine What the shooe of God is Looke Shooe How God is said to come downe And the Lord came downe to sée c. ¶ God is said to come downe when he doth anie thing in the earth among men that is not accustemed among menâ— in manner shewing himselfe present among men by his wonderfull worke As in the Psa. 18. 9. T. M. How God is said to looke And the Lord looked vnto Abel and to his offering ¶ The Lord looked that is he was pleased with Abel and his Offering but with Cain and his Offering was he not pleased and there he saith that he looked not thereto The same vse of speaking is also in the second of Kings chap. 16. 12. Why God is said to search Looke Search How God is said to rest Looke Rest. How God cannot be shut vp in a Pixe God is infinite incomprehensible vnmeasurable higher then the high heauens iower then the déepe bottomlesse waters he measureth the wide world with his spanne and conteineth all enclosed in his fist With him yâ— light dwelleth the sun beams are at his ordering By him is ruled light and darknesse life and death and all together Wherefore when thou canst inclose in a Bore the raging Seas when thou canst pinne vp the Sunne béeing but a creature in thy Pixe then will I graunt thée to haue power ouer things infinite and incomprehensible In the meane time I must take it impossible by carnall capacitie and also by spirituall iudgment grounded vpon the word of God and by the gift of reason whereby all men considering the worke of God in the creation maie know their Creator to excell all creatures farre and that he can therefore be made by no creature much lesse can he lie
and meaning of the text séemeth to be this that whatsoeâ—er graces God doth poure vpon vs they doe also spring from this Well For whatsoeuer we doe receiue of Christ he doth not onelie giue it vnto vs as GOD but also the Father hath so giuen all things into the handes of Christ that whatsoeuer we receiue from GOD they come to vs by Christ as by a conduct Pipe They iudge therefore rightlie which saie that we are watered by the graces powred vpon Christ. This was the anointing with the which he was anointed and that he might anoint vs all with him wherevpon he is called Christ that is to saie anointed and we Christians that is to saie anointed by him c. Marl. vpon Iohn fol. 24. ¶ Looke on the next Leafe before GRAFFING How we are graffed in Christ and also cut off THere be thrée kinds of graffing in and two manners of cutting off First the children of the faythfull vnto whome by the vertue of the couenaunt that is made with the Fathers the promise doth perteine are graffed in Secondlye they are graffed in that receiue the séede of the Gospel but before it can bring forth anie fruite it is choked in them Thirdlie they bée graffed in that by the vnchangeable purpose or decrée of God are ordeined and chosen to lyfe euerlasting Now the first are cutte off when they doe vnfaithfullie refuse the promise that is made vnto their Fathers or els will not of a certeine malicious minde receiue it The second are cut off when the séede is choked in them I. Veron GRIEFE What greife is and how it is defined GRiefe as saith Cicero in his Tusculane questions is a disease which vexeth the minde and it is taken by reason of the euill which séemeth to be alreadie at hande and to bée present For yâ— disease which is taken for an euil which is come is not called griefe but feare If a man demand from wheÌ„ce this griefe springeth I answere from loue For when it goeth euill with them to whom we would good we begin to be grieued But if vnto them whom we care not for or who are not déere vnto vs there happen anie misfortune that is not customablye grieuesome vnto vs. Pet. Mar. vpon the Rom. fol. 237. GREEKES Of whome the Greeks came OF Iauan the sonne of Iaphet sprang the Greekes which is a part of Europe Lanquet Whie the Title was written in Greeke Latin and Hebrew In Gréeke letters and in Latine and Hebrew ¶ That the thing might be knowne to all nations because these three languages were most common Geneua The meaning of these places following There arose a murmuring of the Grecians towards the Hebrewes ¶ Whos 's ancestors were Iewes and dwelled in Grecia Therefore these spake Greeke and not Hebrew Geneua And disputed with the Greekes ¶ Which were Iewes but so called because they were dispersed through Grecia and other countries Geneua Spake vnto the Grecians ¶ He meaneth not the Iewes which being scattered abroad in diuerse countries were called by this name but the Grecians which were Gentiles Geneua I am debter both to the Greeks and Barbarous ¶ All those that were not Iewes by a common word were called heathen And heere they are diuided into Greeks barbarous By Greeks he vnderstandeth those that were learned â—iuill of good bringing vp By Barbarous he meaneth the rude and sauage people with whom no man could wel haue to doe The Bible note Of the Iewe first and also of the Grecian By the Grecian he vnderstandeth the Gentile and euerie one that is notâ— a Iewe. Geneua GREAT An exposition of this place following WHosoeuer will be great amonge you ¶ He saith not no man ought to be chiefe among you which he should haue said If it had not bene lawfull in the kingdome of God for some to bée greate and chiefe or if it had béene necessarie that all should haue ben in all things equall The celestiall spirits be not equall The Starres be not equall The Apostles themselues be not equall Peter is found in manie places to bée the chiefe amonge the rest which wée doe not denie Therefore this is not the meaning of Christ to haue none greate or chiefe among Christians séeing the verie necessitie of our state requireth that some be superiours and betters so farre it is from béeing repugnant to charitie In like manner there must be in the Church Gouernours Presidents Rulers of whome Paule maketh mention Rom. 13. l. Cor. 12. 28. Heb. 13. 17. And there is also in the bodie some principall members some inferiour c. Therefore Christ doth not require that in his kingdome all should be equall but this he doth require That none should desire to be greate or to be thought or counted chiefe Mus◠¶ The Anabaptists saith Bucer thinke héere that they are able to proue that it perteineth not to a Christian to beare rule that no man can be together a Magistrate a Christian because Christ said héere to his disciples Vos auteÌ„ non siâ— not considering that those which godlie and according to the wil of the Lord beare rule Nihil minus c. Doe nothing lesse then beare rule indéede yea verilie doe most of all serue Surelie Christ woulde haue his Apostles to haue their authoritie in Churches and they themselues did greatlie require to be obeied but because in that they sought nothing vnto themselues but onlie saluation and the glorie of God in those whom they ruled they did gouerne the Churches They had euerie where the superioritie they ruled such as beleeued they would haue yâ— godly to be obedient vnto them Interim nihilominus seruierunt omnibus c. And yet in the meane time serued all and had dominion ouer all So also in the ciuill gouernement who was euer in greater dignitie then Moses or more to bée feared for authoritie and power And yet who euer serued mo more diligentlie and more humblie which neuer sought anie thing for himselfe c. but day and night to the vttermost of his power â—ought for the safetie of the people c. If anie now so beare office and rule the workes of the hands of the Lord and gouerne the Shéepe of his pasture according to his will what doth hée else but serue all those whome he gouerneth And therefore Christ doth not héere dehort from bearing rule and béeing a Magistrate but from â—éeking rule and dominion For I had rather take this saieng of the Lorde in this generalitie then to restraine it to the Apostles onelie Eo quod omninus pius c. Because a godlie Magistrate doth altogether serue and not beare rule and hath by himselfe all things agreeable to this present exhortation of the Lord. Bucer GROVE The meaning of these placeâ— following THe groue also remained still in Saâ—â—aâ—â—a ¶ Wherein they did committe their Idolatrie and which the Lorde had commaunded to bée destroyed Deut. 16. 21.
for couetousnesse as when I cherish or flatter a rich man for his goods when I make much of them that haue done me plesures and may doe me moe The fifte way I may loue for my sensuall lust as when I loue to fare deliciously or els when I mad or dote vpon women The first way to loue my neighbour for the loue I beare to God is onely worthy to be praised The second way naturally deserueth neither praise nor dispraise The third the fourth and the fift to loue for glorie and aduantage or pleasure all three be stark naught Lupset LOVVLINESSE Wherefore lowly men come to worship THe lowly person shall come to worship ¶ Not for that lowlinesse deserueth these things but that these fall vnto the lowly for the lowlinesse of Christ. Hemmyng ¶ Saint Augustine saith that the whole lowlinesse of man consisteth in the knowledge of himselfe Caluine Psal. 9. Of loosing binding ¶ Looke Binding loosing Of the loosing of Lazarus ¶ Looke Lazarus LVCIFER What is meant by Lucifer ¶ Looke Nabuchodonosor LVKE The life of S. Luke written by S. Hierome LVke a Phisition born at Antioch was not ignorant of the Gréeke tongue as his writing do shew he was a follower disciple of the Apostle Paule a companion of al his peregrination he wrote a volume of the Gospell of whom the same Paule saith on this wise We haue sent with him a brother whose praise is in the Gospel throughout all the Congregations And againe to the Collossians Most deare Lucas the Phisition gréeteth you And to Timothie Luke is with me alone He set foorth also an other speciall good booke which is intitled the Actes of the Apostles the storie whereof came euen full to Paules time béeing tarieng two yeares at Rome that is to say vnto the fourth yere of Nero the Emperour there whereby we do wel perceiue that the same booke was made in the same Citie Therfore as for the circuites of Paule of Tecla the Uirgin and all the tale of Leo by him baptised we recken among the Scriptures that be called Apoâ—ripha For what manner a thing is it that a companion which neuer went from his elbow should among his other matters be ignoraunt of this thing alone Tertulian which was néere vnto that time reporteth that a certaine Priest in Asia being an affectionate fauourer of the Apostle Paule was conuict before Iohn for being Author of that booke and that the Priest confessed himselfe to haue done the thing for the loue that he bare to Paule and the booke by reason thereof to had escaped him Some Writers déeme that as often as Paule in his Epistles saith according to my Gospel he signifieth of the worke of Luke And that Luke learned the Gospell not onely of the Apostle Paule who had not bene conuersant with the Lord in the flesh but also of the rest of the Apostles which thing Luke also himselfe declareth in the beginning of his owne workes saieng As they haue deliuered them vnto vs which from the beginning sawe them themselues with their eyes and were Ministers of the things that they declared The Gospell therefore he wrote as he had heard but the Actes of the Apostles he composed as he had seene He liued lxxxiiij yeares not hauing any wife Buried he was at Constantinople vnto which Citie his bones were remoued conuaied out of Achaia together with the bones of Andrew the Apostle in yâ— 20. yere of Constantius yâ— Emperour Eras. In this second booke the blessed Euangelist S. Luke whose life we haue set foorth already at the beginning of his Gospell doth declare write vnto vs if we will be Theophile that is to say vnfained louers of God what was done and wrought for our secular comfort after the glorious Resurrection most triumphant Ascention of our Sauiour Iesus Christ how that our Lord Iesus did both promise also gaue most abundantly his holy spirit vnto all his Disciples And what this spirit did worke by the preaching of the word both in the Iewes and also in the Gentiles that beleeued in Christ this booke hath alwayes bene in great estimation and that most deseruingly For the Actes of the Apostles saith S. Hierom seeme to be but a bare history because in them onely the infancie of the Church which then began to spring is set forth but if we consider that Luke the Phisition whose praise is in the Gospell hath written them we shall also perceiue that all his words are the phisick of a languishing sick soule What other thing I beséech you is this sacred heauenly history but one of the chiefest parts of the Gospell For truly in yâ— other bookes which are intitled the Gospell the corne of wheate are cast into the ground discribed But héere in this booke yâ— selfe same corne is set foorth being already sprong vp and declaring most effectually his riches vnto the world Againe if we had not by Luke known after what manner Christ forsooke the earth where and in what place how and after what fashion the promised Comforter did come what beginning the Church had wherein it did flourish by what meanes it did increase should we not haue lacked a great parte of the Gospell Therefore Bede did right well saieng that Luke had not onely made an historie vntill the Resurrection and Ascention of the Lord as the other did but also did so set foorth by writing the doings of the Apostles as much as he knew to be sufficient to edifie the faith of the readers hearers that onely his booke touching the Actes of the Apostles was by the Church thought good to be credited all other which presumed to write of the same matter being reiected disapproued Chrisostome also to them that did meruaile why S. Luke had not written forth all the Apostolicall historie vnto the ende or that he had not described the Actes of euery one of them seuerally in books by themselues doth aunswere godly saieng These are sufficient vnto them that will apply their mindes and take héede Therefore leauing vnprofitable questions why was not this written or that written let vs take heede vnto those wholesome saiengs of the Euangelist that so we may apply this most comfortable salue ministred vnto vs by him vnto our wounded soules Sir I. Cheeke Luke warme ¶ Looke Colde LVNATIKE Of the man that was lunatike MAister haue pitie vpon my sonne for he is lunaticke ¶ They that at certaine times of the Moone are troubled with the falling sicknesse or any other kinde of disease But in this place we must so take it that beside the naturall disease he had a diuelish phrensie Beza LVTHER What he vvas LVther was an Augustine Frier And began to write against the Bishop of Romes Pardons in the yeare of our Lorde 1517. The cause why he first wrote against the Bishop of Rome Frier Tecel the Pardoner made his proclamations vnto the people openly in the
words al perfection as immortalitie wisdome truth innocencie power c. Geneua After the likenesse of God created he him ¶ That is after the shape and Image which was before appointed for the son of God The chiefe part of man also which is the soule is made like vnto God in a certeine proportion of nature of power working So that in that we are made like vnto God Tindale How God made man to be vndestroied God made man to be vndestroied ¶ That is when God made him in the Image of his owne likenesse neuerthelesse through the enuie of the diuell came death into the world whereby it may be easily gathered yâ— the wise maÌ„ doth speak ther of Adam being in the most perfect state of his first creation in the which if he had continued abiden still obaieng the commandement yâ— the Lord his God had giuen him neither death nor hel could haue had anie power of him he shoulde haue bene immortall he should haue liued for euer God then had created him to bée vndestroied if he had not through disobedience broken his commaundement I. Veron ¶ For God would not that man shuld perish But they after that they were created haue defiled the name of him that made them and are vnthankfull vnto him which prepared lyfe for them How the death of man and beast is alike It happeneth vnto man as it doth to beasts euen one condition to them both as the one doth so doth the other ¶ There is no difference betwéene a man and a beast as touching the body which of them both dieth but the soule of man liueth immortal the body of man riseth vp againe by the mightie power of the spirit of God The Bible note ¶ Man is not able by his reason and iudgement to put difference betwéene man and beast as touching those thinges wherevnto both are subiect or the eye cannot iudge any otherwise of a man béeing dead then of a beast which is dead Yet by the word of God and fayth we easily know the difference Geneua Who knoweth the spirit of man that goeth vpward ¶ Meaning that reason cannot comprehend that which faith beléeueth héerein Geneua ¶ The immortalitie of the soule is not knowne by carnall reason or sense but by the word of the spirit of God The Bible note How mans life is but sorow and care What profit saith the wise man hath man more of all the labour wherewith he wearieth himselfe vnder the Sunne but sorrow and care and nothing without paine griefe ¶ Euripides saith if thou which art borne mortall doe thinke to liue thy selfe without labour and vnquietnesse thou art a foole I. Northbrooke Of mans good purpose before grace A reason of the Pelagians Dunce men of mans good purpose before grace The grace of God say they doth helpe mans good purpose so that man doth first intend and purpose well as Dunce saith dispose himselfe by attrition to receiue grace and then God doth helpe him Aunswere Of truth there is no good purpose in man no good disposition nor good intent but all is against goodnesse and cleane contrarie against all things that agréeth with grace till that God of his méere mercy commeth and giueth him a will to will goodnesse yea and that when he thought nothing of goodnesse but doth cleerely resist all goodnesse This doth S. Austen proue in these words The Pelagians say that they graunt how the grace doth helpe euery mans good purpose but not that he giueth that loue of vertue to him that striueth against it This thing doe they say as though man of himselfe without the helpe of God hath a good purpose and a good minde to vertue by the which merit proceeding before he is worthy to be holpen of the grace of God that followeth after Doubtlesse the grace that followeth doth helpe the good purpose of man but the good purpose should neuer haue bene if grace had not preceded And though that the good studie of men when it beginneth is holpen of grace yet it did neuer begin without grace ¶ Héere we sée S Austen cléere against them D. Barnes How mans ordinance my be altered There be some orders in the primitiue Church commaunded by God some other were deuised by men for yâ— better training of the people Such orders as were coÌ„manded by God may in no wise be chaunged onely because God commaunded them for as God is euerlasting so is his word commaundement euerlasting On the other side such order as haue bene deuised by men may be broken vpon some good consideration only because they were men that deuised them For as they be mortall so all their wisdome and inuentions be but mortall And so indéed as touching such things as haue ben ordeined by men we are not bound of necessitie to the order of the primitiue Church But such things as God hath precisely coÌ„manded by his word may neuer be broken by any custome or consent Iewel Of the disposition of man As mans strength is so is his worke as is his will so is his worke as is his forecast so is his dooing as is his heart so is his mouth as is his eye so is his sleepe as is his mind so is his talke either of the law of the Lord or of the lawe of Behal In the Testam of Neptalin Of mans will and running It lieth not in any mans will or running but in the mercie of God Whereas some vpon this place doe ascribe part of iustification vnto the grace and mercie of God part of it vnto the same will and running or indeauour of man S. Austen maketh answere thus If saith he the Apostle did meane none other thing but that it doth not onely lye in the will and running of man except the mercy of God doe helpe we may also say on the contrary that it lyeth not only in the mercy of God without the will and running of man but sith it were a plaine vngodlynesse to saye so let vs not doubt but yâ— the Apostle did attribute all to yâ— mercy of God that he did leaue no manner of thing vnto our owne will endeuour Againe he saith in an other place Therefore that we should beléeue in God liue godly it lyeth not in the will and running of man but in the mercy of God not that we ought not both to will runne but because that he himselfe doth worke in vs both to wil and also to runne I. Veron Of two Hebrew words that signifie man A man sent from God ¶ The Hebrewes haue two words to signifie man Adam and Ish. Adam signifieth a man subiect to mortalitie miserie and calamitie Ish signifieth a man of reputation The Prophet Dauid comprehendeth both in one verse in the Psal. Heare this all ye people c. Bâ—th children of Adam and children of Ish. The Greeke word which the
glorie After y◠schoolmens diuinitie we should haue saide you haue deserued your first grace by y◠good motion of your hearts produced of nature but ye haue not yet obtained saluation but must deserue the same by good workes of condigne when Christ saith He that beléeueth in me hath life euerlasting he speaketh not lyke a schooleman For he should haue said he that beleeueth in me by the good motion picked out of nature he shall deserue the first grace but he shall haue euerlasting lyfe at that time when he hath deserued it of a condignes by his good works Paule calleth not euerlasting life the merit of condignes but the gift of God Therefore looke how farre wide this doctrine or the merite of congruence and condigne is from the Scriptures so farre it is to be cast off from the eares and hearts of the faithfull Musculus fol. 235. Obiection THey obiect that saieng of the Apostle I haue fought a good fight I haue runne out my race I haue kept my faith for the rest there is layed vp for me a crowne of iustice which which God shall restore mée in that daye the iust Iudge Is not héere mention made of both say they by the Apostle both the good woorke which hée didde and the rewarde also which hée looked for of God Aunswere AVgustine aunswereth saieng on this wise The Lord saith he shall render me my crowne the iust iudge Ergo hée oweth it me who shall render it thée than Ergo he shall render it as a iust Iudge for when he considereth our worke hée cannot vpon that consideration of the worke deny vs a reward I haue fought a good fight it is a worke I haue finished my race it is a worke I haue kept my faith it is a worke There remaineth a Crowne of Iustice for me that is the reward As for thy rewarde thou doest nothing and as for thy worke thou doest it not alone Thy Crowne commeth from him and thy worke from thy selfe but yet not without his helpe And a lyttle after Therefore thou seest when he doth render good things he doth preuent himselfe giuing good things to thée before to whome he maye render good things also after Loe hée rendereth reward vnto that good thing by the good workes to him that fought out his fight to him that ranne out of his race and kept his faith He rendereth good things but for what good things The same that he gaue before himselfe Did not he giue it thée to fight out thy good fight If it were he that gaue it thée why doest thou saye in another place I haue laboured more then they all but not I but the grace of God with me Loe thou saist againe I haue runne out my race Did not he giue thee also to runne out thy course If he gaue it thée not to runne out thy race what is that thou sayest in another place It standeth not in the willer nor in the runner but in GOD which hath mercie I haue kept my faith hast thou kept thy faith I knowe it and am content withall I graunt thou hast kept it But vnlesse the Lord doe kéepe the Citie they doe watch in vayne that doe kéepe it Therefore thou hast both fought out thy good fight and runne out thy race and kept thy faith euen through him as ayding thée giuing it to thée Giue me leaue O Apostle I know nothing of thine own but naughtinesse Giue me leaue O Apostle we say that thou didst teach I heare thée confessing God I finde thee not vnthankefull But we perfectly knowe that there be none of thine owne things gotten to thée by thy selfe but euill things Therefore when God doth crowne thy merites hée crowneth nothing els but his owne giftes Thus saith Saint Austen Musculus fol. 237. How we can merit nothing after our death When thou art departed from hence saith S. Austen thou shalt be receiued according to thy deserts and shall rise againe to receiue that which thou hast done Then God shall crowne not so much thy merits as his owne gifts This saith he And Hierom after he had recited the opinion of them which do hold that after we be departed out of this life we may both hurt reasonable creatures do good yet he doth expound that place of Ecclesiasticus The dead knoweth nothing and there is no reward any more for them in this wise They y◠do liue may for feare of death do good works but they which be dead can adde nothing to that which they haue caried hence with them out of this life Item They can neither doe iustly nor sinne not adde neither vertue nor vice This saith he ¶ And no doubt there is one season to worke in and another season to receiue for that which a man hath wrought in this life And men shall bée iudged at the iudgment to come not for the workes or merits which bée done after this lyfe but for the same which is done in this body as the Apostle saith Wherefore it appeareth that we haue no merit neither before this life nor in this life neither after this life Muscu fol. 234. Augustin saith God doth many things in man which man doth not but man doth nothing which God maketh not man to doe Wherefore we must in any wise beware that we doe not so establish mans merits that we do make voyd y◠grace of Christ and contemne the iustice of God For merit and grace be so contrarye one to another that as Barnard saith there is no meanes for grace to enter where merit doth kéepe place Musculus fol. 238. Proues that the merit of man is nothing auailable to purchase saluation Say ye that we bée vnprofitable seruants for notwithstanding we haue done all things that are commaunded yet haue we done no good thing for if our doings were good indéed then were we not vnprofitable but any good deede of ours is called good not rightly or duely but by abuse of speach Origen in his 8. treatie vpon Math. He that trusteth not to his owne déedes nor hopeth so be iustified by his workes hath the onely hope of his saluation in the mercie of God Basil vpon the 32. Psal. This is our full and perfect reioicing in God when we acknowledge that we are voide of any of our righteousnesse and are iustified by onely faith in Christ. Basil. in his booke of humilitie I say not vnto the Lord despise not the workes of my hands I haue sought the Lord with my hands and was not deceiued But I doe not praise or commend the workes of my handes For I am afraid least when thou lookest vpon them thou shalt finde more sinnes than merits This onely I say this I praye this I couer Despise not the workes of thine hands Sée thine owne worke in me and not mine for if thou séest mine thou doest condemne if thou séest thine thou crownest For all the good
worthy sauing peraduenture when new Phriests were appointed for the Parishes for then it behoued that the multitude of the place namely should consent Whether it is any meruaile yâ— the people in his behalfe was little carefull in kéeping their owne right for no maÌ„ was made a subdecon that had not shewed a long proofe of himselfe in his being a clarke vnder yâ— seueritie of discipline which then was vsed After yâ— he had ben tried in yâ— degrée he was made a Deacon From thence he came to yâ— honour of Priesthood if hée had behaued himselfe faithfully So no man was promoted of whome there had not ben in déed a trial had many years before yâ— eies of the people And there were many Canons to punish their faults So yâ— the Church could not be troubled with euill Priests or deacons vnlesse it neglected yâ— remedies howbeit in yâ— Priests also ther was required yâ— consent of them of the same citie which the very first canoÌ„ testifieth in his 67. distinctioÌ„ which is fathered vpoÌ„ Anacletus Finally al yâ— admissioÌ„s into yâ— orders were therfore done at certein appointed times of yâ— yeare yâ— no man should priuely créepe in without the consent of the faithfull or should with too much easinesse be promoted without witnesses Cal. in his Insti 4. b. chap. 4. Sect. 11. Wherfore brethren looke ye out among you seauen men of honest report c. ¶ If the Church had kept still this order in choosing of Ministers it had bene better with the christen common wealth and religion Lampridius a notable historiâ—graph in the life of Alâ—xander Seuerus doth write yâ— this was vsed customably among the christians when they should choose or make any Minster they did first publish his name abrode And if any man could alleadge any notable crime against him he was expelled and put backe from his office Sir I. Cheeke Why the Ministers are not now chosen as they were in the primitiue Church The alteration of gouernement and orders of the Church of Christ is well set out by Ambrose in the. 4. to the Eph. vpon these words Et ipse dedit c. Wher he saith on this sort That the number of the Christians might increase and be multiplied in the beginning it was permitted to euery one to preach the Gospell to baptise to expound the Scriptures but when the Church was enlarged there were certeine preachers appointed gouernours other officers ordeined in the church c. Therfore the writings of the Apostles doe not in all things agrée with the orders that are now in the church D. Whitegift Musculus also in his common places answering to this question why that Ministers of the word are not chosen now by the Ministers and the people as they were in the Primitiue Church but appointed by the Magistrate saith thus Such was the state of the Churches that they could choose their Ministers none otherwise because they had no christen magistrate If thou wouldest haue the manners and customes of these times then must thou call backe their condition and state How Ministers ought not to forsake their vocation Ministers must abide in their vocation so long as yâ— strength of the bodie will suffer them and that they be not thrust out by force For yâ— men people coÌ„mitted to their charge ought neuer to be forsaken so long as they can abide to heare the word of God And if they be altogethers conteÌ„ners of yâ— word of yâ— Lord wil not suffer it to be preached then as Christ coÌ„maunded his Apostles let them shake of the dust of their feete against them depart But so long as there are anie among them which will suffer the pastor to preach to intreat of the word of God he ought not to giue ouer his ministratioÌ„ Wherfore I know not whether Melitius did wel or no or whom Theodoretus maketh mentioÌ„ in his 2. booke 31. chap. yâ— he forsooke the Bishoprick of a certein church in Armenia being offeÌ„ded with the ouer great disobedieÌ„ce of his flock But the same man afterward being choseÌ„ Bishop of Antioch was for the defeÌ„ding yâ— catholike faith against the ArriaÌ„s thrust into exile In which fact God peraduenture declared that he was not wel pleased that he had departed from his first vocation Pet. Mar. vpon the Rom. fo 334. How a Scisme ought not to be made for the euill life of the Minister The Scribes Pharesies sit in Moses c. All therfore whatsoeuer they bid you obserue that obserue and do but after their works do not for they say do not c. ¶ Behold yâ— Lord sayth they say and doe not therefore the teachers liues were not agreeable to their doctrine yet for that they stood in Moses seate that is to say because they taught the word of God lawfullye and sincerely he biddeth to receiue their sincere doctrine but their life not being agréeable to their doctrine that he biddeth to refuse And therfore to make a scisme for the Preachers euil liues sake the Lord doth forbid Bullinger fo 846. MIRACLES A definition of true Miracles A Miracle is a worke hard and vncustomed by the power of God which passeth all facultie of nature created to this ende wrought to cause the beholders to wonder and to confirme faith towards the worde of God Wherefore the matter of miracles are workes and the forme is that they be harde and vnaccustomed The efficient cause is the power of God which ouercommeth nature created the end of them is both admiration and also confirmation of faith Pet. Mar. vpon Iudic. fol. 126. To what vse Miracles doe serue Miracles serue for thrée vses First that he which is healed thereby shoulde sinne no moreâ— Secondlye that the beholders shuld put their trust in the healer Thirdly that we which read of the miracles of the Lord should be confirmed in the glorye and doctrine of Christ and therewithall conceiue faith in him Hemmyâ—g Brethren be not in loue with signes which may be had common with the reprobate but loue ye rather miracles of charitie and true godlynesse which the more secret the more secure and for the which the lesse estimation that there is with men the greater is the reward with God In the beginning gathering of yâ— Church many things were necessary which now is néedlesse Miracles were vsed then which outwardly be diuided now When we go about to plaÌ„t a tree so long we water it vntill we sée it haue takeÌ„ root But wheÌ„ it is once substantially grounded braunches spread abroad we take no more paine to water it on like sort as long as yâ— people were altogether faithlesse this meane of miracles was of indulgence graunted them But when spirituall instruction had taken better place the corporall signes surceased straight Wherefore the Apostle sayth Lingua in signum sunt non fidelibus sed infidelibus Straunge tongues are for a signe not to them that
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
repentaunce sought of them but onely that they must beléeue Arbitramur hominem iustificari absque operibus legis We béeing taught of Christ thinke saith Thomas according to the truth of the Apostle that euery man whether he be Ieâ— or Gentile is iustified by faith Act. 15. 19. By faith purifieng theyr hearts and that without the workes of the lawe And that not onely without the Ceremoniall workes which did not giue grace but also without the workes of the Morall commandements according to that saieng of Titus 3. ver 5. Not of the workes of the righteousnesse that we haue wrought The reason is presumed that we are saued for our merites the which he excludeth when he saith Not of the workes of the righteousnesse which we haue done but the true reason is the onely mercie of God There is not therefore in them the hope of iustifitation Sed in sola fide but in faith onely Workes are not the cause that any body is iust before God but they are rather the executions and the ministring of righteousnesse In this point though he swarue from the truth in many other points he speaketh right I. Bridges fol. 143. Our Aduersaries when they doe teach that the iustifieng of vs doth not consist in faith onely but in workes also what doe they els but obscure the glory of Gods grace and extoll the merite of our workes They doe not waye that it is necessarye that our iustifieng doe consist in faith onely for as much as it is bestowed freely If they cannot abide the word onely or alone let him leaue it and vse this word fréely For in case we be iustified fréely by faith as the Apostle doeth testifie it must néedes followe that we be not iustified by faith works but by faith onely If it be not by faith onely but by workes withall then is it not freely but of duetie If it be of dutie and not fréely then there is no glory of Gods grace at all Musculus fol. 229. ONE Of one Mediatour ¶ Looke Mediatour What the Prophet Ose doth meane by one head THen shall the Children of Iuda and the Children of Israel be gathered together and appoint themselues one head ¶ To wit after the captiuitie of Babilon when the Iewes wer restored but chiefe this is referred to the time of Christ who should be the head both of the Iewes and Gentiles Geneua ¶ The number of the Children of Israel shall be as the sande of the Sea shore that cannot be numbred And it shall come to passe in the place where it was sayde vnto them Ye are no people of mine there shall it be sayd vnto them ye are the children of the lyuing God And the Children of Iuda the Children of Israel shall assemble together and shall appoint to themselues one head Upon which words S. Hierom writeth thus All these things shall come to passe because it is the great daye of the séed of God which séede is expounded not the Pope but Christ. There shall assemble together the Children of Iuda that is to say the Apostles the Children of Israel that is to say the Heathen conuerted together that is to say in one Church and shall appoynt vnto themselues one head that is to say not one Pope but one Christ. Iewel fol. 101. ¶ Let vs remember saith Augustine the corner stone that is Christ and not the Pope and the two walls the one of the Iewes and the other of the Heathen Iewel fol. 101. Of one Sheepefold And there shall be one Shéepefold ¶ When the Gentiles haue receiued the Euangelicall faith they shal be associate and ioyned to the faithfull people of the Iewes and so of them both there shall be one folde that is of the Iewes Gentiles there shall be one Church One God saith Paule one Faith and one Baptime Therefore we must be one euen as wée are called into one hope c. They which gather vpon this place that there shall be a mutual consent and agréement among men in the whole world insomuch as none shall remaine as Inâ—â—dell or vngodly doe erre and know not the Scriptures neither doe consider what is the state and drift of this place Againe ther are some which gather of this place that after the last day of Iudgment all both good and bad shall be gathered into one place of eternall life But the opinion of those men is most foolish For then shall the Shéepe be seperated from the Goates the iudgement of the Shéepe shal be one the iudgement of the Goates another as the Scripture plainly testifieth Marâ— vpon Iohn fol. 374. Of one Spirit He that cleaneth vnto God is one spirite with him ¶ Nico. Lyra vpon this place saith Vâ—us non secundum rem c. One spirit with God not one in déede but one in loue or according to affection So that we are vnited vnto God by faith and loue and none otherwise ORACLE What an Oracle is AN Oracle is properly the minde and aunswere of God by some diuine Interpreter declared as by some Prophet Priest or otherwise by man ORIGENIANI Of whom these Heretikes bare their name ORigeniani were Heretikes called after aâ—e Origen not he that was the great Cleark of Alexandria they condemned marriage yet liued they beastly their manner was to haue among them religious women like Nunnes whom they deâ—â—led yet vsed meanes to kéepe them from swelling Epiph. haer 63. Of the Heretikes that sprang of the learned Origen Origeniani againe were Heretikes which so called themselues of Origen Adamantius the great Clearke of Alexandria they taught as Epiphan saith haeres 64. that there was no resurrection that Christ was a creature the Holy ghost a like that the soules were first in heauen came downe into the bodies as it wer into prison that in the end the diuels should be saued Epiphanius as I read in Socrates Eccl. hist. li. 6. ca. 11. was become the enimy of Origen through the spite malice of Theophilus Bishop of Alexandria The diuell bare Origen a displesure he procured heretikes to father vpon him lewd opinions He complaineth himselfe in a certaine Epistle how that Heretikes corrupted his works Pamphilus Martir the great friend and familiar of Eusebius wrote an Apologie in his behalfe Eusebius li. 6. ca. 3. 18. 20. 26. reporteth of the famous men that fauored Origen Socrates Eccle. histor lib. 6. cap. 12. writeth in his commendation Athanasius gaue of him a notable testimonie Chrisostome would in no wise bée brought to condemne either Origen or his works Socrates li. 6. cap. 11. 12. 13. ORIGINALL SINNE That no man is without originall sinne THe death of our Lord Iesus Christ the sonne of God is a mightie remedie against the wound of originall sin wherewith the nature of all men is in Adam corrupt and slaine and from whence the infection of all concupiscence hath sprong Augustine in the Articles falsely
froward man saith S. Austen so long as hee hath all things after his owne will pleasure so long he â—audeth and praiseth God But if he be a little pinched with pouertie aduersitie then he raileth curseth then he banneth and blasphemeth God his most righteous works but the righteous vpright men they euermore laud praise God as wel in aduersitie as in prosperitie euen as Iob did therefore saith thâ— Prophet to you that be righteous that is men truly penitent sorie for your offences trusting through Gods mercie all your sins to be couered not imputed nor neuer to be layd to your charge to you I say Exultate iusti in Domino O ye righteous reioyce ye in the Lord. The prooues Christ allowed the praise and confession of Peter when hée sayd Tu es Christus filius Dei viui Thou art Christ the sonne of the liuing God And dispraised the man possessed with the Legion of Diuells who confessed as much as Peter did when he ran to Iesus and fell downe vpon his knées and worshipped saieng Quid mihi tibi Iesu filij Dei altissimi O Iesu the sonne of God the most highest what haue I to doe with thée When Symon Magus had fained him to beleeue in Christ wold haue bought the gift of the holy ghost for mony Peter said vnto him thy mony perish w e thee because thou wéenest the the gift of God may be obtained with money Thou hast neither parte nor fellowship in his businesse for thy heart is not right in the sight of God c. The wicked may with their mouth crye Domine Domine but note what I set by their praise saith Christ I shall saye vnto them Ego non noui vos I know you not I allow you not nor it was no pleasure to me to heare you praye or preach It was but blasphemy Non erat collaudatio it was no true praise it was but such as Symon Magus did giue vnto God or such as Bariesu would fayne haue giuen vnto God whom Saint Paule rebuked saieng O thou full of guile and of deceipt the sonne of the Diuell the enimie vnto all goodnesse thou ceasest not to subuerte the right wayes of the Lord. Richard Turnar RIGHTEOVSNESSE What righteousnesse is RIghteousnesse is the méere gifte of God without the workes of the lawe and is not paid as a due debt but bestowed on the beleeuers as a grace Beza The name of righteousnesse is not restrained to anye one man but betokeneth all the worshipers of God without exception Howbeit the Scripture calleth those men righteous not which are accounted such for desert of their workes but such as doe long after righteousnesse because that after the Lord hath imbraced them with his fauour in not â—aieng their sinnes to their charge he accepteth their rightfull indeuour for ful perfection of righteousnesse Cal. vpon the. 5. Psa. ve 13. The Christian righteousnesse Although saith the Christian I am a sinner by the lawe vnder the condition of the law yet I dispaire not yet I dye not because Christ lyueth which is both my righteousnesse and euerlasting lyfe in that righteousnesse and lyfe I haue no sinne no feare no stinge of conscience no care of death I am in déede a sinner as touching this present lyfe and the righteousnesse thereof and the childe of Adam where the lawe accuseth me death raigneth ouer me and at length will deuoure me But I haue another righteousnesse of lyfe aboue this lyfe which is Christ the sonne of GOD who knoweth no Sinne nor Death but is righteous and lyfe eternall by whom this body being dead brought into dust shall be raised again deliuered from the bondage of the law and sinne and shall be sanctified together with the spirit Luther vpon the Gâ—l â—ol 6. Of the righteousnesse which commeth by faith But the righteousnesse which is of faith speaketh on this wise Say not in thy heart c. ¶ That is to say he that is iustified through fayth is not curious he doubteth of nothing that perteineth to his saluation butâ— is perswaded that in Christ he hath the full redemption He asketh not for signes from heauen where he knoweth his Sauiour and mediatour is he goeth not about to learne the truth by the dead for he beleeueth that Christ being risen from death did teach all truth Read the 13. chapter of Deut. Sir I. Cheeke Say not c. ¶ Because we cannot performe the lawe it maketh vs to doubt who shall goe to heauen and to saye who shall goe downe to the déepe to deliuer vs thence But faith teacheth vs that Christ is ascended vp to take vs vp with him and had descended into the deapth of death to destroy death deliuer vs. Geneua And he receiued the signe of circumcision as a seale of the righteousnesse ¶ This is the righteousnesse of fayth whereof mention is made heere and in many other places if through faith we doe take hold vpon the mercie of God declared vnto vs in our Sauiour Iesus Christ. We are through the same faith counted as righteous before God as if we had fulfilled the law to the vttermost Sir I. Cheeke Saint Austen saith thus in one place The righteousnesse of the Saints in this world standeth rather in the forgiuenesse of sinnes then in perfection of vertues wherewith agrée the notable sentences of Barnard Not to sinne is the righteousnesse of God but the righteousnesse of man is the mercifull kindnesse of God he had before affirmed that Christ is to vs righteousnes in absolution and therefore that they only are righteous that haue obteined pardon and mercye Cal. in his Inst. 3. b. chap. 11. Sect. 12. How by the righteousnesse of Christ we obteine to be iustified By the onely meane of Christs righteousnesse we obteine to be iustified before c. Saint Ambrose hath excellently well shewed how there is an example of this righteousnesse in the blessing of Iacob For as Iacob hauing not deserued the preheminence of the first begotten sonne hidde himselfe in the apparell of his brother beeing clothed with his brothers coate that fauoured of a swéete smell hée crept into the fauour of his father and receiued the blessing to his own commoditie vnder the person of an other So we doe lye hidden vnder the precious purenesse of Christ our elder brother that we may gette a testimonie of righteousnesse in the sight of God The words of Ambrose be these Whereas Isaac smelt the sauour of the garmentes peraduenture this is meant thereby that we are not iustified by works but by faith because fleshly weaknesse hindereth workes but the brightnesse of faith which meriteth forgiuenesse of sinnes ouershaddoweth the errour of déedes And truely so it is that we maye appeare before the faith of God vnto saluation it is necessary for vs to smel swéetly with his odour and to haue our faultes couered and buryed with his
himselfe the Empires both of God and man Hitherto Chrisostome And it is manifest to all men that the papaâ— grew tooke increase by the decay of the Empire at the fall of the Monarch they challenged full possession of all dominion both spirituall and temporall Of the same iudgement is S. Hierome writing vpon the same place of Paul vnto Aglasia in the eleuenth question whose words are these Nec vult aperti c. Neither will he openly say that the Romane Empire should be destroied which they yâ— gouerne it thinke to be euerlasting wherefore according to the reuelation of S. Iohn In the forehead of the purple whoore ther is written a name of blasphemy which is Rome euerlasting The same Hierome in his 13. booke of his Commentaries of the Prophesie of Esay vpon the 24. chapter writeth thus Licet ex eo quod iuxta septuaginta c. Forasmuch as the seauentie Interpreters write not the daughter Babylon but the daughter of Babylon some do interpret the rest not Babylon in Chaldea but the citie of Rome which in the reuelation of S. Iohn the Epistle of Peter is specially called Babylon The same in his preface vnto the booke of Didimus De spiritu sancto which he translated out of Greeke into Latin writing to Pauinianus he vttereth these words Cum in Babylone versarer c. Of late saith he when I was in Babylon was an inhabitant of the purple harlot liued after the lawes of the Romaines I thought to intreate somewhat of the holy Ghost The same writing to Marcella a vertuous gentlewoman of Rome whom he allured to forsake Rome to dwell néere vnto him in Bethleem one especiall reason that he vseth to perswade her is this that as Bethleem whither he would haue her to repaire is situated in the holy land and the place consecrated to the birth of Christ so Rome where she desired to remaine was the Babylonicall harlot according to the Reuelation of Saint Iohn appointed for the birth of Antichrist which there should arise and exercise tyrannye and from thence shoulde deceiue the whole world with his wicked wiles Hue vsque Hieronimus Ambrose writing a Commentarie vpon the Reuelation of S. Iohn is of the same iudgement Primasius also a verye auncient writer who lykewise Commenteth vppon the Apocalips expoundeth these Prophesies of Antichrist to bée fulfilled in the Romane Empire Augustine in his worke De ciuitate Dei not once or twise but oftentimes is bolde to call Rome Babylon and Babylon Rome As in his 6. booke and. 17. Chapter he calleth Rome an other Babylon in the West And in his 18â— booke and second chapter hée calleth Babylon of Chaldea the first Rome and Rome of Italy the second Babylon willing men to consider that in the beginning of the Citie of God which was the Church in Abrahams time the first Rome that was Easterne Babylon her enimie was builded in Chaldea about the same time that the first Babylon was destroied least the citie of God should lacke her enimie the second Babylon which is Rome in Italy was erected Hue vsque August ¶ Looke more in Antichrist Babylon If Caput come of Capio which signifieth take TheÌ„ may Rome wel be called so which nothing doth forsake If you decline Capio capis and to the grounds come Her nets are large cannot misse to caâ—ch both all and some RVDIMENTS What these Rudiments were and wherefore they were called poore WEake and beggerly Rudiments ¶ The poore and weake Rudiments be circumcision sacrifices the choise of daies and meates and other obseruation and kéeping as a thing necessarie to obteine euerlasting life the grace of God He calleth them poore or weake because they be not nor consist of themselues whose nature onely consisteth in signifieng And what strength so euer they haue that they haue because they import or signifie some waightie thing Doctor Heynes ¶ The Galathians of Panims beganne to be Christians but by false Apostles were tourned backward to beginne a new the Iewish ceremonies and so in stéed of going forwarde toward Christ they ran backward from him Geneua Sabboth Wherefore the Sabboth was instituted YE shall doe no labour therein but hallowe the sabboth as I commanded your fathers ¶ The foundation of the faith is to beléeue Gods premise that he made the whole world doth also gouerne it further that he knoweth will iudge all things c. Those things did the law require in keping of the sabboth to confesse both with word and signe to giue diligent héed to the hearing interpreting of the law to thinke of the glory of God to reléeue the faithful soule with the foode of the word to minister occasion also vnto the simple that they likewise might attempt such things in their houses amongst their household folks to be pitifull ouer the wearines of such neighbours as laboured sore al the wéeke long reléeue them to attend giue héed to the exercises of the spirit to the consolation and comforting of their neighbours not onely to absteine from outward works and fulfill their appetites and lustes for that did the Lorde forbid The Sabboth should bée applyed to the lawfull seruing of God not to sinfulnesse and wantonnesse It is commaunded to be sanctified and not polluted and defiled with naughtinesse To God alone must wée also kéepe it and call on his name Other Gods or Gods fellowes ought we not to enquire of nor fall downe vnto them But when such occasions come as turne our rest into occupation labour then ought we remember that the Sabboth was ordeined for man not man for the Sabboth So that in the meane season the feare of God and the charitie towards our neighbour which are the chiefe and principall things in the obseruation of the Sabboth be not lightly regarded T. M. A Sabboth of rest it shall be vnto you ¶ Sabboth feasts and new moones signifie the ioye and gladnesse of the conscience the renuing of man and the rest wherein wée rest from our owne workes not doing our wills but Gods which worketh in vs through the Gospell and gladde tidings while wée earnestly beléeue it Exech 20. 12. Exo. 20. 8. 31. 13. Deut. 5. â—4 God rested the seauenth day ¶ What we should learne in this we may plainly sée in the commaundement Kéepe holye the Sabboth day for that day was instituted for this cause because then God rested from his works in that day a rest is commaunded vs that in it we should do no manner of worke and why déerely beloued shall we rest God is not pleased with idlenesse he will not haue vs like the idle men yâ— in the ninth houre of the day stand still idle in the market but God commaunded vs to kéepe that day holy vnto him which is to serue him in it and not our selues
that he reconciled vnto Christ to testifie our duties vnto God and to shewe our selues thankâ—ull vnto him and therefore they be called Sacrifiâ—es of laudo praise and thankes giuing The first kinde of sacrifice Christ offered to God for vs. The seconde kinde wée our selues offer to God by Christ. And by the first kinde of sacrifice Christ offered also vs vnto his Father and by the seconds we offer our selues and all that we haue vnto him and the Father And this sacrifice generally is our whole obedience vnto God in kéeping his lawes and commaundements of which manner of sacrifice speaketh the Prophet Dauid saieng A sacrifice to God is a contrite heart And S. Peter saith of all Christian people that they be an holy Priesthood to offer spirituall sacrificesâ— acceptable to God by Iesus Christ. And Saint Paule saith that alwayes we offer vnto God a sacrifice of laude and praise by Iesus Christ. Cranmer How the Priests cannot offer vp Christ in sacrifice No man saith S. Paule can offer vp a greater sacrifice then himselfe The Priests therefore cannot offer vp Christ in sacrifice because Christ being offered vp must néedes be the greatest sacrifice and so can he not be when a Priest sacrificeth him selfe for if the Priest sacrificed himselfe he should be yâ— greatest sacrifice yâ— he could offer for no man can offer a greater sacrifice theÌ„ himself yea god requireth none other sacrifice but our selues as writeth S. Paul Giue your selues a liuing sacrifice to God And the Psalmist The sacrifice that God accepteth is a penitent spirit a contrite and an humble heart Whereby it is manifest that the Congeegation redeemed by the sacrifice offered on the Crosse doth not nor cannot offer by the sacrifice of Christs body for as S. Paule writeth he cannot be offred vp but be dyeth Wherefore he offered vp himselfe once for all because hee could not dye but once c. Crowley How it is to offer our bodies a quicke sacrifice Make your bodyes a quicke sacrifice ¶ The sacrifices of the new Testament are spirituall This is a sacrifice most acceptable vnto God if we mortifie our mortall bodyes that is to say if we kill and â—lay our fleshly concupiscencâ—s carnal lusts and so bring our flesh through the helpe of the spirit vnder the obedience of Gods holy lawe Sir I. Cheeke ¶ The Iewes in Moses law were commaunded to offer vp the carkases of beasts but Christians should exhibite their own liuely bodyes for a sacrifice to God in mortifieng their carnall lusts and seaming themselues by faith to godlinesse and charitie The Bible note ¶ In stéede of dead beasts liuely sacrifice In steede of the bloud of beasts which was but a shadowe and pleased not God of it selfe the acceptable sacrifice of the spiritual man framed by faith to godlinesse and charitie Geneua What manner of sacrifice we offer to God By him therefore offer we the sacrifice of land ¶ We béeing a liuely priesthood doe offer 3â— manner of sacrifices The first is the sacrifice of praise and thanks giuing which S. Paul doth héere call the fruite of our lips The seconde is mercie towarde our neighbour as the Prophet Ose saith I will haue mercy and not sacrifice Read the. 25. Chap. of Mathew The third is when we offer our bodies a liuely and an acceptable sacrifice to God mortifieng our carnall and fleshly concupiscences Rom. 12. 1. Sir I. Cheeke Of the sacrifice of the table and of the sacrifice of the crosse S. Cipriane opening the difference of these two sacrifices saith thus Our Lord at the table wheras he sate at his last supper with his disciples with his owne hands gaue not his own very body and very bloud realy and indeed but bread and wine but vpon the Crosse he gaue his owne body with the souldiers hands to be wounded What the sacrifice of righteousnesse is Then shalt thou be pleased with the sacrifice of righteousnesse c. ¶ The sacrifice of righteousnesse is the mortifieng of the flesh and meekning of the hearts the praising of God and knowledging our selues sinners T. M. Offer the sacrifice of righteousnesse ¶ That is serue God purely and not with outward ceremonies The difference betweene a sacrifice a sacrament If a man say of the sacrament of Christs body and bloud that it is a sacrifice as well for the dead as for the quicke and therfore the very déede it selfe iustifieth and putteth away sinne I answere that a sacrifice is the slaieng of the body of a beast or a man wherfore if it be a sacrifice then is Christs body ther slain and his bloud there shed but that is not so And therefore it is properly no sacrifice but a sacrament and a memoriall of that euerlasting sacrifice once for all which he offered vpon yâ— crosse now a. 15. hundred yeres agoe and preacheth only to them that are alyue c. Tindale What sacrifices do signifie Sacrifices doe signifie the offering of Christs body on the Crosse. D. Hâ—ynes Of the Leuiticall sacrifices When any of you will bring a sacrifice vnto the Lord. ¶ That the Leuiticall sacrifices were preachings of the passion and death of Christ and of his Gospell which should afterward be published throughout all the world men hath not dremed it but the Holy ghost hath taught it by many testimonies as wel of the olde Testament as of the new As Psa. 39. Esay 41. Ioh. 1. 1. Pet. 1. Heb. 10. c. Of sacrifices made by fire Euen a sacrifice made by fire ¶ In the whole Burnt-offering all was consumed but in the Offering made by fire onely the inwards were burnt The Bible note What the sacrifice of thankes is The Sacrifice of thankes is our obedience in walking in those good workes that God hath prepared for vs to walke in Crowley He shall bring vnto his thanke offerings vnleauened bread ¶ The Hebrue word signifieth to praise and giue thanks this sacrifice they vsed when any man knowledged himselfe to bée a sinner and confessed his sinnes vnto the Lord willingly to reconcile himselfe vnto him The Bible note ¶ Peace offerings containe a confession and thankes giuing for a benefite receiued and also a vowe and a free offering to receiue a benefit Geneua The sacrifice of the olde law what it ment Although in the olde Testament there were certaine sacrifices called sacrifices for sinne yet they were no such sacrifices that could take away our sinnes in the sight of God but they were ceremonies ordeined to this intent that they should be as it were shadowes and figures to signifie before hande the excellent sacrifice of Christ that was to come which shoulde bée the very true and perfect Sacrifice for the sinnes of the whole world Cranmer SACRILEDGE What Sacriledge is SAcriledge is rashly to touch or to vsurpe vnto himselfe holy things which are dedicated vnto God
by Salt for as Salt maketh meates sauorie so godly wisdome causeth our communication and talke to be allowable and haue a grace we ought to take héede with whom and before whom we do talke according to the audience to moderate and rule our communication Sir I. Cheeke Let your speach be alwaies gratious c. ¶ Perteining to edification and mixt with no vanitie Geneua How the nature of Christ is set out by the ceremonie of salt Upon all thine offering thou shalt bring Salt ¶ By this ceremonie is the nature of Christ set forth which is figured in all sacrifices For Christ is the true and heauenly Salt by whoÌ„ all that beleeue in him be made sauorie and pleasant vnto God the father so that they shall neuer so putrifie that they shall Perish The Bible note How salt in Baptime is not Christs ordinaunce The vse of Salt in the olde Testament was appointed to the Iewes by the law prescribed by Moses to them that were vnder the lawe If it had bene Christs pleasure yâ— his ministers should haue looked backe vnto the rites of Moses taken out of them such as they listed he would rather haue had declared the same or els the Apostle wold haue done it wherefore our opinion is saith Musâ—ulus that this vse of Salt also in Baptime is to be attributed vnto yâ— wil worship of the Bishops Mus. fo 290 Of the salted couenant Let it be a salted couenant for euer ¶ Like as Salt doth preserue flesh from corruption so this couenant shuld be sure stable and incorruptible The Bible note Neither shalt thou suffer the salt of the couenant of thy God to be lacking ¶ All offerings must be salted with Salt signifieng that al our works must be directed after the doctrine of the Apostles and Prophets and then shall they be acceptable in the sight of the Lord if they sauour of the Salt thereof or else not T. M. What the sowing of Salt meaneth Destroied the citie and sowed Salt in the place ¶ He sowed Salt there to make it barren for euer for Salt maketh the â—round vnapt to bring forth any thing as saith Plinie in hisâ— 13. booke the. 17. chapter Abimelech after he had destroied the citie of Sichem soweâ— Salt therein which was a token of a wildernesse and desart For Salt drieth the ground and maketh it vnfruitfull In Hebrew Malach signifieth Salt Thereof commeth the Uerbe Malach which is to Salt but in the Coniâ—gation Niphal Niuilah is a Uerbe which signifâ—eth to destroy to breake downe to wast That word leremy vsed in his 14. chapter And Dauid in his 107. Psalme God turneth a fruitfull land into a saâ—â—ish ground that is maketh it wast desart In the yeare 1165. Frederike Oenobarbus the Emperour ouerthrew Millaine sowed Salt there For that citie tooke part with Alexander the third being Pope against Caesar which thing Frederike tooke in ill part Pet. Mar. vpon Iudic. fol. 170. SALVATION A firme Argument for the certeintie of our saluation ANd seeing it is sayd that faith shall be imputed vnto vs vnto righteousnesse as it was in times past imputed vnto Abraham we haue a most firme argument of the certeintie of saluation For as Abraham behaued himselfe towardes the promise of God as touching that he should haue issue So must we behaue our selues towardes the promises of the remission of sinnes But he was certeine neither doubted hée whereof we ought to be certeine of the saluation promised vnto vs and by no meanes to doubt thereof This reason let vs holde fast and not suffer it to slip from vs. Pet. Mar. vpon the Rom. fol. 96. As the holy Scriptures teacheth vs we ought to hope such is the nature of hope not to confound we may manifestly infer that we ought not to doubt of our saluation There are which pretend the their doubt héereof springeth for yâ— they are vncertein whether they shal perseuer vnto yâ— end or no. But these meÌ„ shuld coÌ„sider yâ— we ought alwais to pray for perseueraÌ„ce For as saith Cipriane whom Augustine followeth in all the things which we aske in the Lords prayer is included perseueraÌ„ce And as Iames teacheth we must aske without doubting wherfore it is manifest yâ— we must by no meanes doubt of perseuerance especially seeing we haue in our hearts the holy Ghost alwayes bearing an excellent testimonie vnto vs thereof For as Saint Paule saith in this Epistle It is the spirit that beareth witnesse to our spirit that we are the sonnes of God and â—e which hath not the spirit of Christ is none of his And Paul writeth of himselfe that he is sure that neither life nor death nor principalitie nor power can pluck him from yâ— loue of God namely from the loue wherewith God loued him Pet. Mar. vpon the Rom. fo 967. How without the Church is no light or saluation S. Cipriane De simplicitate praelatorum saith Whosoeuer is separated from the Church is ioyned to an adulterous church yâ— same man is separated from the promises of the church neither perteineth he to Christs merits which hath left yâ— church of Christ. He is a strauÌ„ger he is vncleane he is an enimy He cannot now haue God his father who hath not the church his mother If he may scape that was out of the Arke of Noe he may also escape that is abroad out of the church He must néeds be a most wicked man whosoeuer he be that leaueth his owne country the fellowship of very good men and falleth away to the enimies Lactantius therefore most truely sayd It is onely the catholike church which receiueth true religion Héere is the fountaine of truth This is the household of faith This is yâ— temple of God into the which if one enter not or out of the which if any depart he is excluded from the hope of saluation life euerlasting for our sauiour said that out of the sheepfolde life is not to be sound Bullinger fo 843. The causes of our saluation The speciall cause why we obteine euerlasting life is yâ— voluntarie frée will of God And the second cause are yâ— merits of Christ for he died for the saluation of mankinde but this is also a frée gift of the good will of God The third cause is our faith by the which we embrace receiue this good wil of God and the merits of Christ. Marl. vpon Mat. fol. 373. It is most true that the eternall election of God in Iesus Christ is the onely and sole cause of saluation vnto vs miserable and mortall men And holy faith imbracing the mercie of God in Iesus Christ by the testimonie of the holye Ghost in our heartes is that which doth assure vs that it is so Moreouer I say vnto thée that if any man should goe about to take from thée this assurednes and to make thée doubtfull of thy saluation he goeth about
owe thée euill will ¶ Scornful or mocking persons after Dauid Kimhi are those which be subtill and craftie to hurt other and which are ready to defame other and to open and tell secrets and so to breake concord vnitie those also which make a mocke at the word of God and despise it for foolishnesse as in the 14. 6. and. 19. 25. and. 22. 10. ¶ Rebuke not a scorner c. Meaning them that are incorrigible which Christ calleth dogs swine or he speaketh this in comparison not that the wicked should not be rebuked but hée sheweth their mallice and the small hope of profit Geneua SCORPION The Papists compared to Scorpions IN three respâ—cts are Heretikes and specially the Disciples of Antichrist Hipocrites compared to Scorpions First because that lyke as a Scorpion whereas he is milde to looke vnto doth at length strike priuely with venomous sting for these men pretend simplicitie before the world and yet worke mischiefe by defaming men behinde their backes Secondly because that the Scorpions â—ting s 〈…〉 ngeth with his taile so these men preferre temporail gaine before spirituall graces wound mens consciences deadly when they promise most to help theÌ„ And thirdly because that when a Scorpion stingeth with his taile he is not felt at the first but yet sheweth in his poyson by little and little afterward So they that be beguiled with those Heretikes féele not the wound at the first but when the poyson hath rankeled through all the inward parts then they feele theÌ„selues stong in the end Of these men the Apostle writeth thus They that be of that sect serue not the Lord Iesus but their bellies and deceiue the hearts of the simple through faire speach flatterie Marl. vpon the Apoc. fol. 129. ¶ They stung their consciences with terrible dreames and visions and with fearfull reâ—elations of Purgatorie of Hell to builde them vp faire houses and to lyue in wealth and pleasure Finally they venomed their faith with their poysoned councells and promises so tooke they from them yâ— true hope in Christ making merchandise of them through couetousnes faire words Thus cloystering together lyke Locusts they haue left nothing gréene but they haue withered and destroyed No workes might then be vsed of Gods prescription but such as were fantasied by them for aduauntage as Masses founding Chauntries building Priests singing Images gylting kissing of reliques praieng to dead men and such lyke And when they were once franke and full they stoode vp togethers proudly against the Lord and his word Bale ¶ As the Scorpions of the earth haue power That is secretly to persecute and to sting with their taile as Scorpions do such is the fashion of the Hypocrites Geneua As the paine that commeth of a Scorpion when hée hath stong a man ¶ For at the beginning the sting of the conscience séemeth as nothing but except they soone seeke remedye they perish Esay 2. 19. Ose. 10. 8. Luke 23. 30. Geneua SCRIBE What a Scribe is A Scribe was he that had the office of interpreting aunswering vnto the sentences of the Prophets as it appeareth of Herod as king the Scribes in the third chapter afore In an other place he supposeth that they wer officers as our Bishops Chauncelers Commissioners Archdeacons Officials Tind Euery Scribe which is taught c. ¶ The office of Scribes was to interpret and to expound the Law and the Prophets He is then a Scribe taught to the Kingdome of God that hath the spirit that is to say the true meaning of the Law and of the Prophets and not onely out of the dead letter but out of the treasure of his heart and with a feruent spirite of GOD bringeth â—oorth Christ out of the Lawe and Prophets Sir I. Cheeke ¶ Because the Scribes office was to expound the scriptures he meaneth him that doth interpret them aright and according to the spirit Geneua ¶ Euery Scribe bringeth forth of his treasure things both new and olde new things that is the swéete tidings of yâ— Gospell to vnbinde vs and olde things that is the olde Testament and Moses lawe to binde vs. The Scribes were the Doctors of the Lawe foolish and superstitious Glosers maintainers of blinde customes contrarye to the truth Epiph. de haeres SCRIPTVRE How the Scriptures are easie to be vnderstood IT may be said the Scriptures are hard yet that notwithstanding if thou read them they shall doe thee good for the Lord Iesus Christ if he finde vs occupied in the scriptures and exercised in the studie thereof not only vouchsafeth himselfe to be refreshed and fed in vs but also séeing such a banket prepared bringeth with him his father vnto vs. Origen in his 20. hom vpon Iosua Northbrooke At the comming of Messias the people shall be lifted vp and shall prophecie that before lay asléepe vnder their masters And they shall goe vnto the mountaines of the Scriptures there shall they finde Mountaines Moses and Iosua the sonne of Nun the Mountaines of the Prophets the Mountaines of the new Testament the Apostles and Euangelists and when they shall flye to such Mountaines and shall be occupied in the reading therof if they finde not one to teach them yet shal their indeuour or good minde be allowed for that they haue fledde to the Mountaines Hierom vpon the. 3. Chap. of Nahum I. Northbrooke It cannot be possible that he that with earnest studie and feruent desire readeth the Scriptures should euermore be forsaken for although he want the instruction of man yet God him selfe from aboue entring into our hearts lighteneth the minde powreth his beames into our wits openeth things that wer hidden becommeth vnto vs a schoolemaster of that we know not Namely if we will doe so much as lyeth in vs. Chrisost. in his 36. hom vpon Genesis I. Northbrooke We by our selues without a master shal be able to vnderstand the things which are there intreated off So that we occupie our selues in these Epistles day and night for we doe not by the sharpnesse of wit and vnderstanding pearse vnto all those things which we vnderstand For euen they which are of more dull wits doe by continuall studie atteine to hard things Euen as the cogitations and senses of man are most hard to bée knowne yet notwithstanding our friends whom we feruently loue and with whom we are continually conuersant do oftentimes euen by a becke open vnto vs the cogitations and senses of their mindes without any token of words speach by them spoken So shall it come to passe in these Epistles of holy scriptures so that a man loue them and be continually conuersant in them He which asketh receiueth and he which séeketh findeth vnto him that knocketh it shall be opened Chris. in his Pref. to the Rom. I. N. The Scripture of God is lyke vnto a Pothecaries shoppe full of medicines of sundrie sortes that euery
man may there choose a conuenient remedie for his disease Basil vpon the first Psal. I. Northbrooke In the word of God is plentie for the strong man to eate there is inough for the childe to sucke There is also milke to drinke wherwith the tender infants of the faithfull be nourished and strong meats wherwith the lustie youth of them that is perfect may receiue the spirituall increasement of holy vertue Fulgentius in his Sermon of the confessours I. Northb. Nothing can deceiue them that search the holy Scriptures for that is the candle whereby the theefe is spied Theophilactus of Lazarus I. N. The Scripture is a flud wherin the little lambe may wade and the great Olyphant may swimme Gregorie in his Epistle to Leonard I. N. The Scriptures are easie to the slaue to the husbandman to the childe and to him that may séeme to be verye simple of vnderstanding Chrisost. in his first Homil. vpon Mat. How Christ and the Church are learned in the Scriptures In the Scriptures we haue learned Christ In the Scriptures we haue learned the Church These Scriptures wée haue commonlye and why doe wee not commonlye retaine both Christ and the Church in them August Epist. 166. Against them that finde fault that the Scriptures be darke The holy spirit hath so nobly and wholesomely tempered the holy Scriptures that he might with the easie places of it serue the greedy hunger of men and with the dark places to take away the loathsomenesse For there is no point almost found in the darknesse of it which is not plainely spoken in some other place Whereby saith Musculus it is manifest inough that if any thing be spoken darkly in some place of the Scriptures the light of it must be sought ought of those places where the matter is more plainly expressed c. Mus. fol. 151. Where things are more plainely vttered in the Scriptures there must we learne how they are to be vnderstood in darke places August li. 83. quest Let vs come saith Chrisostome to the leuell and marke of the holy Scripture which doth expound it selfe And by and by after The sacred Scripture expoundeth himselfe and suffereth not the hearer for to erre Chrisostom in his 2. chap. Gen. Homil. 13. In the Scriptures are all things needfull for our saluation The holy Scriptures béeing inspired from God are sufficient to all instructions of truth Athanasius against the Gentiles Not all things the the Lord Iesus did are written as the Euangelist witnesseth For the Lord both did sayd many things that are not written but these were chosen out to be written which séemed sufficient for the saluation of the vnbeleeuers Augustin to the Bre. in the wildernesse in his 49. treatise vppon Iohn Whatsoeuer is required for our saluation is already conteined in the holy Scriptures He that is ignoraunt shall finde there what he may learne He that is stubburne and a sinner may finde there scourges of the iudgement to come the which he may feare He that is troubled may finde ioyes and promises of euerâ—asting lyfe through the beholding of which he may be stirred to good works Chrisost. in his 19. Homil. vpon Math. Reade the Scriptures wherein ye shall finde fully what is to be followed and what is to be auoided not all thinges that our Lorde Iesus did are written c. As before is sayd Augustine to the brethren in c. For as much as Christ himselfe hath not reuealed these things which of vs will saye they bée these or these For who is there either so vaine or so rash who notwithstanding hée speaketh the truth to whome he lysteth and what he lyâ—teth will affirme without anye testimonie of the Scriptures that these be the things that the Lord would not then open Augustine in the. 96. treatise vpon Iohn If there be anie thing néedfull to be knowne or not to bâ—e knowne we shall learne it by the holy Scriptures if we shall néed to report a falsehood we shal fetch it out from thence if to be corrected to be chastened to be exhorted or comforted to be short if ought lacke that ought to be taught or learned we shall also learne it out of the same Scriptures Chrisost. vpon the. 2. of Tim. the 3. chap. Lyke as in a Merchaunts ship are carried diuerse things necessarie for mans lyfe So in the Scriptures are conteined all things néedfull to saluation Lyra vpon the last chap. of the Prouerbs How holy Scripture is to be read Now to the intent that the reading of holy Scripture may be to our profite we must applye our selues to it not onelye thankfully and reuerently but also with great sobernesse and pure affection ioyning prayer therevnto also For God reuealeth his mysteries out of heauen Dan. 2. 18. He giueth vnderstanding to the lyttle ones Psal. 119. 130. according also as Christ teacheth Mat. 12. 25. Notwithstanding for as much as it is not giuen to all men to read holy writ ther is expresse mention made of hearing which ingendereth faith by the effectuall working of yâ— holy Ghost in mens harts for fayth commeth by hearing and hearing by the word of God Rom. 10. 27. Marl. vpon the Apoc. fol. 6. ¶ Looke Search Of the ignoraunce and knowledge of Scriptures Ignoraunce of the Scriptures sayth Saint Hierome is the mother and cause of errours And in an other place he saith the knowledge of the Scriptures is the food of euerlasting life Hierom. in the. 23. of Math. How by the Scriptures all doubts are tried Consider in what daunger they be that haue no care to read the holy Scriptures for by the same Scriptures only the iudgement of this triall must be allowed Origen in his â—0 boo 16. chap. to the Rom. Neuer moue question héereof but onely learne of the holy Scriptures For the onely proues that ye shall there finde are sufficient to proue the Godhead of the holy God We must needes call to witnesse the holy Scriptures for our iudgements and expositions without these witnesses they carrie no credit Origen in his first Homely vpon Ieremy We must read the Scriptures with all dilligence and bée occupied in the lawe of the Lord both day night yâ— we may become perfect exchangers be able rightly to discerne what money is lawfull and what is counterfait Hierom. in his 3. b. and. 5. chap. to the Ephe. I require the voice of the shepheard read me this matter out of the Prophets read me out of the Psalmes read it out of the lawe read it out of the Gospels read it out of the Apostles August in his booke of Pastors the. 14. chap. Neither will I alleadge the Councell of Nice against you nor shall you alleadge the Councell of Arminium against mée By the authoritie of Scriptures let vs weigh matter with matter cause with cause
fol. 102. 103. Who brought singing first into the West Church Saint Austen in his booke of Confessions testifieth that singing in the west Church happened in the time of Ambrose For when that holy man together with the people watched euen in the Church least he should haue béene betraied vnto the Aâ—ans he brought in singing to auoide tediousnesse and to driue away the time The iudgement of diuerse learned men concerning singing Franciscus Petrarcha in his booke De remedijs vtriusque fortunae declareth that S. Athanasius did vtterly forbid singing to be vsed in the Church at seruice time because saith hee he would put away all lightnesse and vanitie which by the reason of singing doth oftentimes arise in the mindes both of the singers and of the hearers We ought saith S. Hierome to sing to make melodye and to praise the Lord rather in minde then in voice And this it is that is sayd Singing and making melodie to the Lord in your hearts Let young men sayth he heare these things yea let theÌ„ heare whose office it is to sing in the Church that they must sing to God not in the voice but in the hart neither must their throate be annointed after the manner of game plaiers with swéete ointments that in the church singing more sit for game-players should be heard but in feare in worke in knowledge of the Scriptures ought they to sing in the Lord. Let the voice of the singer so sing that not the voice of him yâ— singeth but the wordes that are read may delight It is without doubt sayth Saint Ambrose a great incrudelitie and vnfaithfulnesse to thinke thus of the power of God that thou canst not be heard except thou criest out Let thy worke cry let thy faith cry let thy minde cry let thy passions sufferings cry let thy bloud as the bloud of holy Abel cry wherof God said to Cain the voice of thy brothers bloud crieth vnto me For he heareth in secret which maketh cleane in secret We cannot heare man except he speaketh vnto vs but vnto God not words but thoughts doe speake Guilhelmus Durandus saith that the vse of singing was ordeined for carnall and fleshly men and not for spirituall godly minded men Rat. Di. Off. Saint Gregory did greatly disalow certeine deacons of Rome in his time which when they ought by their office to haue giueÌ„ their mindes to the preaching of the Gospell and the prouision for the poore set all their pleasure on pleasaunt singing not caring how they liued afore God so that with their voices they might please the world He was therefore compelled to make a decrée that all such as be in the holy ministrie should from thence forth vnder the paine of excommunication giue their mindes no more to singing but applye themselues to the studies of the holy Scriptures and the reading of the Gospell S. Iohn Chrisostome saith on this manner It is the dutie of a deuout minde to pray to God not with the voice or with the sound of the voice but with the deuotion of the minde and with the faith of the heart Againe he sayth the crieng of the voice is not the worke in praier vnto God whome we knowe that he beholdeth the secrets of the heart but the crieng of faith the deuotion of a godly pure minde Therfore the best way to pray is to pray with hart minde spirit soule inward maÌ„ Erasmus Roterodamus expresseth his minde concerning the curious manner of singing vsed in Churches on this wise and â—aith Why doth the Church doubt to follow so worthy an authour Paule Yea how dare it be bolde to descent from him What other thing is heard in Monestaries in Colledges in Temples almost generally then a confused noise of voices but in the time of Paule there was no singing but saieng onely Singing was with great difficultie receiued of them of the latter time and yet such singing as was none other thing then a distinct and plaine pronunciation euen such as wée haue yet among vs when we sound the Lords praier in the holy Canon And the tongue wherin these things were sung the common people did then vnderstand and aunswered Amen Now what other thing doth the common people heare then voyces signifieng nothing And such for the most parte is the pronunciation that not so much as the wordes or voices are heard onely the sound beateth the eares When plaine song prick-song and descant were brought into the Church Pope Gelasius Pope Gregory the first S. Ambrose with other brought in first of all the plaine song into the Churches Antonius Guil. Durand Pope Vitalian being a lustie singer and a fresh couragious Musition himselfe brought into the Church pricke song Descant and all kinde of swéete and pleasaunt melodie and because nothing should want to delight the vaine foolish and idle eares of fond and fantasticall men he ioyned the Organs to the curious musikell Thus was Paules preaching and Peters praieng turned into vaine singing and childish plaieng vnto the great losse of time and to the vtter vndoing of christen mens soules which liue not by singing and piping but by euery word that commeth out of the mouth of God In the yeare c. 653. Theo. Basil in his b. of Reliques ¶ Looke Musicke SINGLE LIFE What the fruites of single lyfe among the Priests are NOt onely they doe not that they teach but also cruelly without mercy they lay their iniuÌ„ctions vpon others not coÌ„sidering each mans abilitie Such be they that forbidde men to marry And from that thing that is lawfully to be done driue force men to an vnreasonable purity They binde lay on heauie burdens and cause men to fall vnder them And often time we sée them that teach such things to doe contrary to their owne saiengs They teach chastitie and yet kéepe no chastitie They doe all things for the commendation of men and vaineglory that they may be séene and noted of the people And commonly they be such as loue the highest places at feasts and bankets and to be saluted and honoured in the market places of the people to be called Rabby that will be called Bishops Priests and Deacons Origen in Mat. tract 24. They refuse marriage but not lust or pleasure For they estéeme not chastitie but hypocrisie and yet the same hypocrisie they will haue called chastitie Epiphan contra Origen heraef 42. Chrisostome writeth of the vowed and chast women in his time saieng we may say saith he that marriage is a great deale better then such virginitie héereafter it were better ther were no virgins at all The name of virginitie continueth still but virginitie it selfe in their bodies is quite gone They liue more in pleasure then harlots in the stewes Ther is often and dayly running for midwiues to virgins houses This manner of virginitie of women amongest men is more
SVSPENTION What Suspention is SUspention is the censure of the Eldershippe whereby one is for a time depriued of the Communion of the Sacraments Often this sorte are forbidden which as yet make profession of religion And in olde time among the Iewes the vncircumcised whether they were straungers or Iewes Exo. 12. 48. 49. Thus with vs they were by the same reason to bée debarred for a time which haue not embraced true religion or embracing make no profession thereof They also are put backe which professing religion commit any haynous crime for thus in times past the vncleane although not with greatest pollution were put of for a time as namelye those that were vncleane by touching of a dead bodye Num. 8. which after the same manner ought to bée obserued with vs. Neither it is doubtfull but when as Christ hath warned that he against whome a brother is offended shoulde not offer his gifte vntill hée were reconciled if hée doe it not of his owne frée will if the offence be knowne ought to be by the authoritie of the Senate compelled therevnto SVVEARING Why the Iewes were suffered to sweare by the name of God IN the olde lawe the Iewes in an earnest iust weightie cause were permitted to sweare in the name of God but not by all manner of creatures least they dwelling among the Heathen and accustoming their othes shuld by continuance of time fall into the filthy worshipping of their Idolls forgetting God Sweare by his name saith Moses Deut. 6. 13. and see that ye walke not after strange Gods of the Nations yâ— you remaine among So that ye neither make mention saith Iosua 23. 7. nor yet sweare by the names of their Gods Who sweareth aright They sweare iustly being required of the Magistrates which minding fraud nor deceit witnesseth onely the truth Which séeketh no parcialitie but the right not themselues but the glory of God the profit of their neighbour and the Common-wealth of Gods people What swearing is lawfull And sweare by his name c. ¶ To sweare that which is true in a cause of faith either to the honour of God or profit of thy neighbour is lawfull and then will Moses that the oth bee made in the name of God By which he meaneth that if we must néedes sweare we referre the oth to God onely although thou sweare by a booke or other thing as Paul did by his conscience Rom. 9. 1. T. M. And shall sweare by his name ¶ We must feare God serne him and confesse his name which is done by swearing lawfully Geneua To sweare by the Lord and to the Lord are two things And they sweare to the Lord c. ¶ To sweare vnto the Lord is to giue thy selfe wholly to him with a pure hart which thing true worshippers do as is said of Dauid Psal. 132. 2. But to sweare by the Lord is to call on the name of the Lord as a witnesse and Iudge as it is said Iosua 2. 12. T. M. Thou shalt not forsweare thy selfe ¶ As we are forbidden to take the name of God in vaine or to sweare by any manner thing giuing the honour and glory vnto creatures that ought to be ascribed onely to God the Creator so when we are called before Magistrates we may lawfully take an Oth and sweare the Lord liueth Exo. 32. 8. 9. 10. 11. Deut. 6. 13. Heb. 4. 3. Rut. 1. 17 1. Reg. 20. 3. Sir I. Cheeke All priuate swearing is forbidden Sweare not at all saith Christ but let your communication be yea yea nay nay ¶ He saith twice yea and twice nay that is yea in heart and yea in mouth nay in heart and nay in mouth And if men when you meane truly will not beléeue you by your yea and nay let them take héede saith S. Basil â—or they shall tast the paine that belongeth to the vnbeléeuers therfore it is both foolish and damnable when a man cannot be beléeued by yea and nay without an oth because he wold be beleeued to sweare The Gospell saith S. Hierom permitteth no manner of priuate swearing because the whole language of a Christian should be so faithfull true and perfect that euery sentence thereof shall be able to stand for an oth How customable swearing is daungerous Of customable swearing commeth the damnable vice of periâ—â—â—e If a man shall vse commonly to sweare he cannot chuse but many times damnably to forsweare himselfe That a man hath in customeâ— he shall doe at all times but he shall not at all times refraine it The Lord saith Moses will not hold him guiltlesse that taketh his name in vaine Deut. 5. 11. Exo. 20. 7. A man that vseth much swearing saith Iesus Sirach shall bée full of iniquitie and neuer shall the plague depart from his house All théeues and swearers are vnder one curse of God saith Zachary Stoned was he by the law that blasphemed the name of the Lord in Israel The Doctors against swearing Tell vnto me my friend saith Iohn Chrisostom what doâ—â— thou proâ—â—te by thy swearing If thine aduersary shuld thinke thée to sweare aright he would neuer compell thee to it but because he thinketh thee thereby to become a periâ—rer therefore enforceth he thée to an oth Seldome hath the priuate oth a good conclusion But happely thou wilt say I cannot â—â—ll my wares vnlesse I doe sweare or my debter beleeueth me not vnlesse I make him an oth Wherevnto I aunswere rather be content to haue thy wares vnsolde and to loose thy money then thy saluation in Christ. Reason faithfully with conscience and let thy soule be more deare vnto thee then thy corruptible substaunce For though thou loose part of thy substance yet maist thou liue but if thou loose God thou canst not liue A greater reward shalt thou haue for loosing of it in the feare of God then if thou hadst giuen it in almes for that is done in paine for the loue of the Lord requireth a more worthy crowne then that is done without paine Moreouer I counsell thée as my friend saith Chrisostome if thou be a true Christian that thou neuer compell any other man to sweare For whether he sweareth right or wrong thou art not without daunger afore God considering that Christ whose seruaunt thou oughtest to be hath giuen thee a sore commaundement to the contrary Beside that though his oth were true yet is not thy conscience cléere from periury for so much as the matter being doubtfull vnto thée thou puttest him to the daunger thereof And if it were false then hast thou enforced him to periury and so for lacke of Christen charitie lost both his soule and thine owne for whom Christ suffered his death Worse is he saith S. Austen then an homicide that compelleth a man to sweare whome he knoweth to forsweare himselfe For the homicide slayeth but the body whereas he slayeth the soule yea two soules rather That is to
Si quis dixerit c. If any man shall say that the Sacraments of the new lawe were not all ordeined of our Lord Iesus Christ or that ther be fewer or mo then seauen or that any one of the same verilye and in proper speach be not a Sacrament accursed bée hée Councell of Trident. Sessio 7. Two manner of Faiths Looke Faith What the two Lambes doe signifie Two Lambes of a yeare olde without â—pot ¶ The Iewes say that by the beast that is sacrificed the sinner is vnderstood For when the beast is lead to be killed the trespasser ought say they to thinke as though he for his offences were lead vnto the same and thus to confesse O Lord I am guiltie of death I haue deserued to be stoned for this trespasse not this beast or to be strangled for this transgression or to be burnt for this crime But these Sacrifices doe by shadowe signifie Christ the true lambe of God who would afterward cleanse our sinnes and pay the price of them How grieuous therefore should we acknowledge and confesse our sinnes to be for the which no beast but the innocent sonne of God hath died For the Father sparing vs hath yéelded his sonne to death The Bible note How the priuiledge of two wiues came in Which had two wiues ¶ With the promise of multiplication of séede came in the priuiledge of two wiues The promise performed and ended in Christ the priuiledge ceaseth Gods lawe taketh place which ioyneth two in one flesh and no mo Gen. 2. 24. Geneua Two tyrants and what they be The Scripture speaketh of two huge and cruell tyrants which shall destroy christendome before the last day of iudgement One through false doctrine and that is as Daniel and Paule both doth prophesâ—e the Bishop of Rome The other by power and force of armes that is the Turke of whom Daniel in the. 7. chapter speaketh where he doth attribute vnto him 3. hornes only which he shuld plucke of from the. x. hornes and those 3 are Asia Greece Aegypt which he hath plucked off long since and kéepeth them in possession within the which limits the Prophet hath included him for although he be busie in Hungary readie to inuade Germany yet he cannot think that euer he shall haue them in quiet possession as he hath Asia Greece Aegypt for the Prophet is plaine and manifest Sleadane in his Chronicle Of two natures in Christ. ¶ Looke Christ. Word Vagabunds What these Vagabunds were TOke vnto them certeine vagabunds ¶ Certein companions which doe nothing but walke the stréets wicked men to be hired for euery mans money to do any mischiefe such as we coÌ„moÌ„ly call the rascals very sinks dunghil knaues of all townes and cities Beza VAILE What the vaile and renting of the temple did signifie AND the vaile of the temple did rent in two péeces ¶ This vaile was a certeine cloth that hanged in the temple diuiding the most holy place from the rest of the temple as our cloth that is hanged vp in Lent diuideth the altar from yâ— rest of the Church The renting of which vaile signified that the shadowes of Moses lawe shuld vanish away at the flourishing light of the Gospell Tindale VALES II. What they were VAlesi were heretikes which had their originall of one Valens that liued in Bacathis a couÌ„try in Philadelphia Their manner was to geld themselues and as many straungers as lodged among them they abused the sâ—ieng in the Gospell If thy member offend thée cut it off c. Epiphan haer 58. VAINE GLORIE A good remedy against it IF thou be tempted to vaine glory for thy good déeds then looke of thine euill héereto and put the one in one ballance and the other in the other And then if thou vnderstand yâ— lawe of God any thing at all tell me whether weigheth heauier Tindale VAPOVR What Vapour is VApour is a dewie mist as the smoke of a séething pot Tind VESSELL What is meant by this vessell NEither would he suffer that any man should carry a vessell through the temple ¶ That is any prophane instrument of which those fellowes had a number yâ— made the court of the temple a market place Beza VINE What the Allegory meaneth I Am the true vine ¶ This Allegory is taken out of diuers writings of the Prophets who in diuers places compare the Church to a vineiard and men in the Church to vines and the works of faith of loue and of righteousnesse to grapes Therefore when the Lord calleth himselfe the true vine wée must not so vnderstand himâ— as if he were naturally and substantially a vine for naturally and substantially he is God and man not a vine but representeth the true vine Therfore it is called a vine by similitude not by propertie euen as he is called a Sheepe a Lambe a Lyâ—n a Rocke a Cornerstone such lyke from which such similitudes are brought Marl. vpon Iohn fol. 500. What is heere meant by the vine And hée shall binde his Asse sole vnto the Uine ¶ A country most abundant with vines and pastures is promised him Geneua How Israel is compared to an empty vine Israel is an emptie vine ¶ As the vine spoyled of her grapes beareth new the yeare following so the Israelites enioyeng rest after afflictions renued their former wickednesse and Ioolatrie The Bible note ¶ Whereof though the grapes were gathered yet as it gathered new strength it encreased new wickednesse so that the correction which shuld haue brought them to obedience did but vtter their stubburnenesse Geneua VINEGER Of the propertie thereof VIneger of it selfe is sharpe sowre and tart and is no fitte drinke to moisten a man that is a thirst For though vineger be colde in operation yet is it dry and hath vertue exicatiue Therefore vineger is a sawce and no proper drinke And if it be dronken of him that is moist it maketh him drye But if he be drye afore it killeth him quickly at yâ— least if it be stroÌ„g vineger And specially if it be such vineger as was giuen to Christ hanging vpon the crosse which as S. Mathew saith was mingled with Gall. Saint Marke calleth it Vinum mirlatum Wine mingled with Mirre Whervpon the worshipfull Clarke Saint Bede doth gather vpon the wordes of S. Marke that they gaue vnto Christ wine mingled with Mirre Mirre is the Gumme of a certeine trée growing in Arabia called Mirre which Gumme is both gréene and bitter like vnto gall This bitter tart drinke giuen vnto Christ did both fulfill the prophesie which was that the Iewes should so vse Christ in the time of his thirst and also it made a spéedie end of his life For as soone as he had tasted of that tart and strong vineger he bowed downe his head and sayd Consummatum est All is done All the things which the Prophets haue fortold
all congregations of waters the Sea generallye but also because it was of olde time a constant opinion after the storyes that it hath his originall beginning from the Occean Sea Ye may also vnderstand by the drinesse of Nilus that it ouerflowed not the lande contrary to the olde accustomed manner thereof Some had leauer haue this to be figuratiuely applyed As there be certeine waters of the Gospell which the holy Ghost giueth so are there also the troubelâ—us waters of Aegypt that is of worldly doctrine Therefore when the word of God is ouerheard those waters drye vs. For the holy Ghost reprehendeth the world of sinne and openeth and declareth the works of darknesse In these waters doe Réede and Rush grow that is vaine trifling works such as are the works of hipocrits which after the outward shew and appearance séeme fresh but are within vaine and naught worth ¶ Hee sheweth that the Sea and Nilus their greate riuer whereby they thought themselues most sure shoulde not bée able to defend them from his anger but that he woulde â—â—nd the Assirians among them that they should kéepe them vnder as slaues Geneua The meaning of this place following Iesus Christ that came by water and bloud ¶ The water and bloud that came out of his side declare that we hauâ— our sinnes washed by him he hath made full satisfaction for the same Geneua How water in the Sacrament signifieth the people The people is anexed in the Sacrament through the mixture of water therefore I meru 〈…〉 le much that they are so contentions and will not see that as the water is the people so the wine is Christs body that is to say in a mystery because it representeth Christs bloud as the water doth the people Cipriane ad 〈…〉 Whiles in the Sacrament water is anneâ—ed with the wine the faythfull people is incorporate ioyned with Christ and is made one with him with a certeine knot of perâ—â—ct charitie ¶ Now whereas he sayth that we are ioyned and incorporate with Christ what fondnesse were it to contend sith we are there onely in a mysterie and not naturallye I. Frith VVAVE OFFERING What it signified ANd waue them for a waue offering ¶ This sort of offeringâ— after the Priest had lif 〈…〉 d vp was moued into euery side of all coasts to signifie that God was Lord of all the earth Tâ—e Bible note This sacrifice the Priest did moue toward the East West North and South Geneua ¶ Waue offering because it was wauen in the Priestes hands to diuerse quarters Tindale VVEDDING GARMENT What the wedding garment is and who be clothed therewith WHich had not on a wedding garment ¶ Many doe in vaine héere contend about the wedding garment whether it be fay â— or an holy and godly lyfe Séeing that fayth can neither be separated from good workesâ— neither canne good works procéede but from fayth But the onely meaning of our Sauiour Christ was this that we are called of the Lords vpon this condition that we should by the spirit be made lyke vnto him And therefore that wee might continuallye abide in his house wée must put off the olde man with all his pollutions and defiling spottes of sinne and must frame and giue our selues to a newe lyfe that our apparell maye aunswere so honourable a calling They therefore are clothed with this wedding garment which haue put on the Lord Iesus Christ and the new man which after God is shaped in righteousnesse and holynesse and as the wedding garment doth declare the minde to bee ioyfull affected towarde the wedding dinner and to reuerence the same euen so also by this wedding garment there is required that the guestâ— be such which with ioy with reuerence of the diuine maiestie and with giuing of thankes should obteine and enioy the heauenly benefits Marl. fol 499. ¶ The wedding garment is Christ himselfe whom in Baptime we put on through â—aith where from procéedeth loue and charitie which is the common badge of all true faithfull christians Sir I. Cheeke ¶ They that with their mouthes doe professe the Gospell and the true christian religion and so doe associate and a fellowship themâ—elues with the church and congregation and bee not inwardly sanctified with the spirit of God be without the bridegromes liuâ—rie ¶ Faith in Christs bloud maketh the marriage betwéene our soules and Christ and is properly called the marriage garment or the signe Tindale VVEDLOCKE ¶ Looke Marriage VVEAKE AND SICKE The meaning of Saint Paule in this place FOr this cause many are weake and sicke among you ¶ For this cause that is â—or lacke of good examining of our selues many are weake sicke in the faith many asleepe haue lost their faith in Christs bloud for lacke of remembrance of his body breaking bloudshedding not yâ— only but many are weak and sick euen striken with bodily diseases for abusing the SacrameÌ„t of his body eating the bread with their téeth not his body with their heart minde peraduenture some slaine for it by the stroke of God which if they had truely iudged and examined themselues for what intent they came thether why it was instituted should not haue ben so iudged chastened of the Lord. For the Lord doth chasten to bring vs to repentance and to mortifie our rebellious members that we may remeÌ„ber him Héere ye may shortly perceiue the minde of Paule Tindale fol. 164. ¶ Looke Examine VVEEKES How the weekes in Daniels prophesie be taken A Wéeke in Daniels prophesie is not taken for a wéeke of dayes but for a wéeke of years so that euery wéeke is counted for seuen yeares And the halfe yeare that he speaketh of is taken for the thrée years an halfe wherin Christ héere in earth stablished his Testament A wéeke is taken for seauen yeares As in Leuit. 25. 8. where the 70. wéekes that Daniel speaketh of are 190 yeares T. M. Then number 7. weeks of yeares ¶ A wéeke is sometimes taken for the number of 7. daies as before 23. 15. sometime for yâ— number of 7. yeares as heere and in Dan. 9. ver 24. 25. 26. T. M. VVELLES What the welles of the Sauiour are WIth ioy shall ye drawe water out of the welles of the Sauiour ¶ The wells of the Sauiour are the word of God the doctrine of the Gospell and promises of Christ wherewith trembling soules and afflicted consciences are refreshed Out of these saith he that they shal drawe water not out of mens traditions which are but puddles T. M. ¶ The graces of God shall be so abundant that ye may receiue them in as great plentie as waters out of a fountainâ— that is full Geneua VVENT OVT FROM VS What is meant by this place of Iohn Looke Vs. VVEEPE Causes why we should weepe AVgustine in his 4. Sermon of the first Sundaye in Lent writeth that there bée two
husband or wife doe violate the promise of the bed the chast wife maie forsake her husband if he bee a fornicatour as wel as the husband maie put awaie his wife if shée haue plaied the whoore Marl. fol. 420. It is said whosoeuer putteth awaie his wife lette him giue her a letter of diuorcement ¶ These words doe perteine to the lawe of eschewing adulterie and doe teach that truelie and vndefiledly we ought to keepe the faith of wedlocke For euen as the Iewes thought that they behaued themselues falsely and amisse before God if they kéepe not the lawe after a politike order Euen so againe whatsoeuer the politike or morall lawe did not prohibite they fondlie imagined that it was at their plesure Moses in respect of the externall order did not forbidde the diuorsements with their wiues which wer woÌ„t to be obserued but onelie to take awaie the occasion of lust for it was a certeine testimonie of manâ—mission of frée libertie that euer after the woman might be frée from the bondage and power of the man and also the man by the same did acknowledge and confesse that he did not put awaie his wife for anie crime or fault but because the did not please him Marl. fol. 101. How the Bill of diuorcement was made Some write that the Bill of Diuorcement mencioned in the fift of Mathewe was made after this forme following as should appeare by a copie taken out of the lawe of the Hebrues This Bill made the 29. daie of Iune in the yeare of the creation of the world 5030. witnesseth that I H. K. the sonne of W. K. dwelling in the citie of London haue well aduised my self no man constraining me and haue dimist and set at libertie and left thée A. K. to thy self which hast bene héeretofore my wife and nowe hauing dimist thée and set thée frée I giue the leaue to do what thou wilt to go and giue thy selfe to wife to whom so euer it shal please thée In witnes wherof I giue vnto thée this Bill of diuorcement dimissorie Epistle beeing an instrument of libertie according to yâ— law of Moses Marl. fol. 102. Whie the Iewes were suffered to be diuorced The Iewes were suffered by the lawe for their weaknesse sake to be diuorced from their wiues giuing them a Testimoniall in their hands to auoide a further inconuenience yâ— was least when they were moued or angrie with them they would either haue poisoned or killed them The meaning of these places following Whosoeuer marrieth her that is put awaie from her husband committeth adulterie ¶ They that gather by this place that a man cannot be married againe after he hath putte awaie his wife for adulterie while she liueth reson fondlie For Christ speaketh of these diuorses which the Iewes vsed of which sort we cannot take the diuorcement for adulterie for adulterers were put to death by the lawe Let not man therefore put a sunder that which God hath coupled together ¶ He that putteth awaie his wife for adulterie or fornication doth not put asunder that which God hath coupled for it is GOD himselfe which commaundeth such to be stoned to death that doth separate them Where is the Bill of your mothers diuorcement c. God was not the cause whie the congregation of the Iewes which is vnderstood by mother was once his spouse was diuorsed forsaken but their owne offence diuorsed them was the cause whie they were sold to the vsurer c giuen ouer into the hands of the Gentiles or heathen and sparkled among the Medians Persians Babilonians Grecians and Romaneâ—s T. M. DOO Whatsoeuer God willeth to doe is well done THou shalt not doe that which is good in thine owne eies but doe that onelie which I commaund thee ¶ Upon this place Saint Iohn Chrisostome in his Oration against the Iewes saith thus Of a truth that which is done according to the will of God although it seeme to be wicked yet it is altogether pleasant and acceptable before God Contrariwise whatsoeuer is done beside the word of GOD and otherwise then he wil haue it done though it be as a thing acceptable to God yet it is of all other the worst and most wicked D. Wilson in his booke against vsurie fol. 182. How the doers of the lawe are iustified For before God they are not righteous which heare the lawe but the doers of the lawe shall be iustified ¶ That is shall be pronounced iust and righteous This sentence is onely spoken to the rebuke of the Iewes setting no small store by themselues in that behalfe of the lawe which yet they kept not This thing laieth Paule to their charge on this wise It is not inough for thée O thou Iewe to heare the law onelie to be a professour therof and a leaner vnto it but if thou wilt needs be iustified and made righteous in the sight of God by the law as thou so greatlie crakest then must thou kéepe the lawe not onelie heare it now that doest thou not out art guiltie of the breaking of it and therefore must thou haue an other waie to become righteous in the sight of God then by the keeping of the lawe which is as this whole Epistle doth after and before plainlie proue faith that fastlie beleeueth sinnes to be forgiuen fréelie by Christ not for our workes or deseruinges no not wheÌ„ we haue done the best yâ— we can And to this purpose doth Saint Ambrose writing on this selfe text expound Paule saieng Not they are righteous which heare the lawe but which beléeue in Christ whome the lawe promised affirming plainlie that to beléeue in him is to doe the lawe Tindale The Apostle in this place goeth about to rifell the foolishnesse of the Iewes which supposed that the hearing and vnderstanding of the lawe was sufficient to the accomplishing of the same although they in no part fulfilled it which Saint Paule héere confuteth as though he would saie vnto them You bragge that you are iustified by the lawe where in no part ye doe fulfill the lawe but bragging of a little superficiall vnderstanding of the lawe perswade your selues straight that you doe fulfill the lawe as though the accomplishing of the lawe consisted in knowledge and vnder standing and not in fulfilling but heerein you are deceiued for not the heares but the dooers of the law are instified And because none fullie accomplisheth the law so absolutelie as Gods iustice requireth therefore our iustification commeth not by the lawe where of the Iewes bragâ—â—d Rom. 10. and therefore in the same Chapter the Apostle concludeth thus Nam perfecto c. for Christ is the fulfilling of the law to iustifie all that beleeue â— Gough So that ye bee dooers of the worde and not hearers onelye deceiuing your selues For if 〈…〉 hâ—are the worde and declareth not the same by his workes he is like vnto a manâ— beholding his bodilie face in a glasse and so
foorth For there are diuerse men at this daie and hath beene alwaies which thinke that religion consisteth in often hearing the word of God and in disputing the same at common meeting but our Lorde Iesus Christ pronounceth in Mathew where he saith Whosoeuer therefore heareth of me these words and doth them that true pietie doth not consist in knowledge talking but in the action and conuersation Marl. fol. 148. DOCTOVRS How farre the Doctours ought to be beleeued WE ought to indulge or bring in nothing of our owne head neither to choose that which anie man hath brought in of his owne head or of his owne braine we haue the Apostles for our authors which did not choose of their own braines what they shuld bring in but did faithfully assigne and deliuer vnto nations that which they receiued of the Lord. Therefore if an Angell from heauen should preach anie other Gospell vnto vs wée would pronounce it to be accursed That which hath no authoritie out of the Scriptures or by the Scriptures maie as easilie be contemned as it is proued We doe by good right condemne all new thinges yâ— Christ hath not taught for Christ is the waie vnto the faithfull If Christ therefore hath not that which we doe teach we doe also iudge it execrable Ambrose de vir li. 4. The discussing of our iudgement must be taken onely of the Scripture We haue néede to bring the Scripture for witnesse for our meaning and expositions without these witnesses haue no credit My consent without exception I owe not to anie Father were he neuer so wel learned but only to the canonicall scriptures His reason is this for whereas the Lord hath not spoken who of vs can saie it is this or that Or if he dare saye so how can he proue it I require the voice of the Shepheard reade me this matter out of the Prophets read it me out of the Psalmes read it me out of the Lawe read it out of the Gospell read it out of the Apostles August in Iohn Tract 94. Neither ought we to take the dispensations of all men how catholike so euer or commendable so euer they be as the canonicall Scriptures as though we maie not saue the reuerence that is due vnto such men improue or refuse anie thing of their writings if we finde they meant otherwise then the truth doth allow béeing by the helpe of God found by vs or by other August in Epist. ad Fortuna I am not moued with the authoritie of this Epistle For I doe not take the letters of Ciprian as the canonicall Scriptures but I do trie his writings by the canonical Scriptures and whatsoeuer in them doe agrée with the authoritie of the holie Scriptures I doe receiue it with his commendation and whatsoeuer doth not agrée with Gods worde I doe by his good leaue refuse it August con Cresigramacion li. 2. cap. 32. Trust not me saith S. Austen nor credit my writings as if they were the canonicall Sciptures but whatsoeuer thou findestâ— in the word although thou didst not beléeue it before yet ground thy faith on it now whatsoeuer thou readest of mine vnlesse thou knowe it certeinlie to be true giue thou no certeine assent vnto it August prol li. 3. de Trini Tom. 3. We must be pertakers of other mens saiengs wholy after the manner of Bees for they flie not a like to all floures nor where they sit they crop them not quite awaie but snatching so much as shall suffice for their honâ—eâ— making take their lâ—aue of the rest Euen so wee if waâ—ves wise hauing gotte of other so much as is sounde and agreâ—able vnto truth will leape ouer the rest which rule if we keepâ— in reading and alleadging the Fathers wordes we shall not swâ—rue from our profession the Scripture shall haue the souereigne place and yet the Doctours of the Church shall loose no paâ—te of their due estimation Saint Austen to Saint Hierome saith on this wise I recken not my brother that ye would haue vs so to reade your bookes as if they were written by the Apostles or Prophets DOEG How Doeg was a figure of Antichrist DOeg was a wiâ—ked â—oâ—etous man the kéeper of king Saules Mules who to the satisfieng of his coâ—et 〈…〉 isnesse gaue himselfe to flatterie and to serue the kings turne in all things were it right or wrong insomuch that when hée had falsely accused 〈…〉 that good and godlie Priést vnto the king hée at the k 〈…〉 es commaundement all other reâ—using that wicked déede fell vpon A 〈…〉 melech with the swoorde and slewe both him and all the Priestes of the Lorde to the number of 85. All such cruell and couetous men although sometime they will appeare holie as Doeg did which went to the Eabernacle of common place of praier and was ther occupied as though he had bene an holie man maie bée called Doegs Doeg by interpretation and turning of his name into Latine signifieth Commotâ—â— in English â—ehementlye moued By whom saith Saint Austen is signified Antichrist which with falâ—e signes and fained myracles shall moue all the worlde before the comming of the Lord into iudgement And as Doeg wrought wickednesse for the pleasing of king Saule by whome is signified the Diuell so shall Antichrist moue and stirre the worlde to sâ—nne for the pleasing of the diuell and aduauncing of his kingdome DOGGES Who they be and what is signified thereby A Dogge is counted a vile beast and so vile that in the olde lawe it was forbidden to offer the price the gaine or the â—auntage that was got by the selling of a dog to the building or repairing of the Tabernacle of the Lord. And because dogs be great raueners malicious and enuious beasts therfore the Scribes Pharesies and high Priests of Moses lawe in persecuting of Christ were called dogges Ric. Turnar Giue not that holie things vnto dogges c. ¶ The dogges are those obstinate and indurate which for the blinde zeale of their leauen wherewith they haue sowred both the doctrine also the workes maliciouslie resist the truth and persecute the ministers thereof and are those wolues among which Christ sendeth his shéepe warning them not onelie to be single and pure in their doctrine but also wise and circumspect and to beware of men for they shuld bring them before Iudges kings and slaie them thinking to do God seruice therein That is as Paule to the Romaines testifieth of the Iewes for blinde zeale to their owne false fained righteousnesse persecute the righteousnesse of God Tindale fol. 238. ¶ Declare not the Gospell to the wicked contemners of God whome thou séest left to themselues and forsaken Geneua ¶ This holie thing is Gods word Dogges are they that persecute the word Tindale The meaning of these places following For dogges are come about me ¶ By dogges are vnderstood the tyrannie