the poore and sicke Geneua The Bishops oth to the Pope â— N. elect Bishop of N. from this time forth will be faithfull and obedient to blessed Peter and to the holie Apostolique Church of Rome and to our Lord N. the Pope and to his successours entring canoniallie The Counsell which they shall commit vnto mée by themselues messengers or by their letters to their hinderaunce I will not willinglie disclose to any man I will be an helper vnto them to reteine and defende against all men the Popedome of Rome the roialtie of Saint Peter I will doe my endeauour to kéepe defend increase and inlarge the rights honors priuiledges authoritie of the Church of Rome of our Lord the Pope of his foresaid successours Neither wil I be in counsell practise or treatie wherin shal be imagined against our Lord the Pope himselfe or the same Church of Rome any sinister or preiudicial matter to their persons right honor state or power And if I shall vderstand such things to be imagined or procured by anie I wil hinder the same as much as lieth in me with as much spéed as conuenientlie I maie I wil signifie the same vnto our said Lord or to some other by whom it maie come to his knowledge The rules of the holie Fathers the decrées ordinaunces sentences dispositions reseruations prouisions commaundements Apostolica I will obserue with my whole might and cause them to be obserued of other Heretikes scismatikes and rebells against our Lord the Pope I will persecute and to my abilitie fight against Héere is not one word of the Gospell neither yet of Christ. Bullinger How by meanes of this oth certeine Bishops rebelled heere at home against their owne Prince About the yeare of Christ. 1102. Ranulph Bishop of Durham excited Robert Curtâ—eise Duke of Normandie to warre vpon his brother Henrie the first who fauoured nothing the vsurped power of the Bishop of Rome for the crowne of England who assembled a strong armie and landed at Portsmouth But by meditation peace was made on this condition that Henrie should paie 3000. marks yearlie to Duke Robert ¶ About the yeare of our Lord. 1106. Anselme the Bishop of Canterburie by whose meanes the Priestes of England were constrained to forgo their wiues stroue with Henrie the first for the inuestitute of Bishops and giuing of benefices ¶ About the yeare of our Lord. 1164. Thomas Becket Bishop of Canterburie stroue with king Henrie the second for the liberties of the holie Church as he called them ¶ About the yeare of our Lord. 1045. in the seauenth yeare of king Henrie the fourth sir Richard Scrupe Archbishoppe of Yorke and diuerse other of the house of the Lord Mumbrey for grudge they bare to king Henrie gathered to them a great power of Scots and Northumbers intending to haue deposed him from all kinglie authoritie but he had knowledge thereof and made against them in so spéedie wise that he came vpon them vnwares and taking the said Bishoppe with his Alies commaunded them to be beheaded at Yorke Cooper BLASPHEMIE What blasphemie is BLasphemie is to withstand the truth which a man knoweth as did the Pharises attributing the works of Christ vnto the diuell Tindale ¶ To blaspheme signifieth among the diuines to speak wickedlie and among the more eloquent Grecians to slaunder Beza vpon Mat. 9. 3. But for thy blasphemie ¶ The name of blasphemie the which prophane writers vse generallie for euerie kinde of reproch the Scripture referreth vnto God when his maiestie and his glorie is defaced And there are two sortes of blasphemie as either when God is robbed of his proper honour as if so bée a man should arrogate yâ— vnto himselfe which is proper to God or els when anie thing is attributed and giuen to him which his nature will not beare Therfore they call Christ a sacrilegious blasphemous person because hée béeing a mortal man vsurped to himselfe diuine honour And this was a true definition of blasphemie if so bée Christ had bene nothing more then a man Onelie they sinne in this that they refuse to beholde the diuinitie which was euident to be seene in his myracles Marl. vpon Iohn fol. 389. ¶ Blasphemie is to attribute that thing vnto a creature which is proper or peculiar to God as to forgiue sinnes is proper vnto God who saith by the Prophet Esay I am I am hée that wipeth awaie thine iniquities for mine own name sake c. Of this place the Scribes Pharises argued that Christ was a blasphemer because he tooke vpon him to forgiue sins which no doubt had bene a true argument if Christ had bene like vnto the Scribes that is to wit if he had ben méere man and not God also c. What blasphemie of the holie spirit is Blasphemie of the holie spirit is when men sée and knowe the open manifest truth of God his word their conscience being fullie certified therof And yet notwithstanding wil raile vpon it and persecute it to the vttermost of their power saieng it is of the diuell and not of God which sinne shall neuer bée forgiuen Tindale ¶ Looke Sinne against the holie Ghost BLESSE What it is to blesse and who be blessed To blesse God is to giue him praise and thanks for his benefites ¶ To blesse a king or a Prince is to thanke him for his kindnesse and to praie to God that he may long raigne to the laude of God and wealth of his Commons ¶ To blesse a mans neighbour is to praie for him and to doe him good ¶ To blesse my bread meat is to giue God thanks for it To blesse my selfe is to giue God thanks for his great benefites that I haue receiued of him to praie to God of his infinit goodnesse he wil increase those gifts yâ— he hath giuen mée vnto his laude and praise and as touching this flesh to fulfill his will in it not to spare it but to scourge cut and burne it onelie that it maie be to his honour glorie This is the forme of blessing and not to wagge two fingers ouer vs. I. Frith To blesse in the Hebrue manner of speach is nothing else but to with an happie successe and to desire good things for him As Symeon when he blessed Christ and his parents shewed by his affection that he wished well to the kingdome of their new king Hemmyng ¶ The word blesse when we talke of men signifieth among the Hebrues to with well when it is referred to God it betokeneth as much as to giue a man good fortune as they terme it or to enrich him abundantlie with all good thinges For in as much as Gods fauour is workfull his blessing bringeth foorth of it self abundance of al good things Cal. in the. 5. Psal. verse 12 To blesse is to speake well professe well liue well S. Augustine saith I will blesse the Lord in all
Moses and sée that yee walke not after strange Gods of the nations that you remaine among See that ye neither make mention sayth Iosua nor yet sweare by the name of their Gods Thus in the olde lawe were they suffered to sweare in an earnest iust and waightie cause But now after the rule of Christ be the matter neuer so true we maye not of our owne selues nor by our own authoritie and priuate power sweare or promise anie manner of thing c. What the principall causes be that stop the Iewes from Christianitie I reade in the persecution of Scotlande of one George Wisehart a Gentleman and Martyr of a certeine storie which he resiteth on this wise I once sayth hée chaunced to méete with a Iew when I was sailinge vpon the water of Rhene I dyd enquire of him what was the cause of his partinacye that he dyd not beléeue that the true Messias was come consideringe that they had séene all the prophesies which were spoken of him to be fulfilled Moreouer the prophesies taken awaye and the Scepter of Iuda by manye other testimonies of the Scripture I vanquished him that Messias was come the which hée called Iesus of Nazareth This Iewe aunswered againe vnto mée When Messias commeth he shall restore all thinges and hee shall not abrogate the lawe which was giuen to our fore-fathers as ye doe For why wée sée the poore almost perishe through hunger amonge you yet you are not moued with pitie towardes them But amonge vs Iewes though wée bée poore there is no begger founde Secondarilie it is forbidden by the Lawe to faine anie kinde of Imagrie of thinges in heauen aboue or in the earth beneath or in the Sea vnder the earth but one God onelye to honour but your Sanctuaryes and Churches are full of them Thirdlye a peece of bread baken vppon the Ashes ye adore and worshippe and saie that it is your God In the booke of Mar. fol. 1446. Why the Iewes were suffered to be diuoâ—ced ¶ Looke Diuorcement Howe the Iewes were driuen out of diuerse Realmes About the yeare of our Lorde 1179. were many Iewes in Englande which agaynst the feast of Easter did vse to Crucifie younge children in despite of Christian Relygion ¶ About the yeare of our Lord. 1186. They crucified a childe in the towne of Bury About the yeare of Christ. 1235. the 18. yeare of the reigne of king Henrie the third the Iews dwelling in Norwich were accused for the stealing of a childe whome they purposed to crucifie ¶ About the yeare of our Lord. 1245. and the 28. yeare of Henrie the third king of England at Tollet in Spaine a Iew digging in the ground to enlarge his vineyard found a hollow stone wherin was a booke of the bignesse of a Psalter written in Gréeke Latine and Hebrew the matter wherof was of the worlds to come And declared the coÌ„ming of Christ to be the beginning of the third world which was expressed on this wise In the beginning of the third world the sonne of God shall bée borne of a Uirgin By occasion of this booke the Iewes were turned to the faith of Christ. ¶ About the yeare of our Lord. 1264. and in the. 47. yeare of the reigne of Henrie the third king of England 500. Iewes were slaine by the Citizens of London because one Iew would haue forced a christen man to paie more then two pence for the vsurie of xx s. the wéeke ¶ About the yeare of our Lord 1279. and in the sixt yeare of the reigne of king Edward the first king of England 284. Iews were put to execution for clipping of the kings coine ¶ About the yeare of our Lord. 1475. at the citie of Trident a childe named Symon was murthered of the Iewes of that Citie in dirision of the passion of Christ for which murther and villanie the Iewes suffered great and worthie punishment ¶ In the yeare of our Lord. 1492. There were driuen out of Spaine by commaundement of the king 125. families of the Iewes of the which 30. thousand died of the pestilence in their iourneie as they were departing Of the conuersion of the Iewes Bretheren I will not haue you to be ignoraunt of this mysterie that you be not high minded in your selues for that the blindnesse is happened vpon parte of the Israelites vntill that the fulnesse of the Gentiles come in so Israel shall be saued ¶ This conuersion of the Iewes I doe disseuer from those tokens which began to be done a great while a goe do passe before the comming of the Lorde and I doe applie it vnto those signes which shall goe nearest before it But how that conuersion shall be fulfilled and what shall be the point of the fulfilling of the Gentiles let him define which is able We can rather wish it then for a certeine define it Augustine sayth that there shall be sometimes a manifest vocation or calling of the Iewes in the saluation of the Gospell but how and what time it shall be he doth not expresse Musculus fol. 451. ¶ He sheweth that the time shall come that the whole nation of the Iewes though not euerie one perticularly shall bée ioyned to the Church of Christ. Geneua IGNORAVNCE What a pleasure it is to the diuell for a man to be ignorant in the Scripture VNto the diuell it is a torment aboue all tormentes and a paine aboue all paines if they sâ—e anie man readinge the worde of GOD and with feruent studie searchinge the knowledge of Gods lawes and the mysteries and secrets of the Scriptures Héerein standeth all the flame of the diuels in this fire are they tormented for they are ceased and possessed of all them that remaine in ignoraunce The reading of the Scriptures is a greate fence against sinne and the ignoraunce of the Scriptures is a daungerous downefall and a great dungeon To knowe nothing of Gods lawe is the losse of saluation Ignoraunce hath brought in heresies and vicious life Ignoraunce hath turned all thinges vpside downe How no man is excused by Ignorance Ignoraunce excuseth no man if thou of ignoraunce followe a blinde guide thou shalt perish together with him The ignoraunce of Scriptures and the word of God is the head spring of all heresies and perniâ—ious errours For why Without the Scriptures the power of God connot be knowne which is Christ. Sir I. Cheeke vpon these words of S. Math. Ye are deceiued vnderstanding not the Scriptures Wherevnto the mainteâ—ners of ignorance maie be likened They be like that Painter that Plutarch speaketh of that had euill fauouredlie proportioned a painted Henne and therefore chased away the liue hennes least that his euill workmanship should be perceiued Those chase awaie Gods word least their fancie should be discouered I LE What is signified by the I le THey that dwell in the Iles shall sée c. ¶ Some reade And he that dwelleth in this I le c. Hierusalem
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
true would fulfill his promise vnto them and heartilie longed for this seede and so did both eat his bodie drinke his bloud Acknowledging with infinit thankes that Christ should for their sins take the perfect nature of manhood vpon him also suffer the death This promise was giuen to Adam and saued as manie as did beléeue and were thankfull to God for his kindnesse I. Frith fol. 109. Of the first Adam earthlie and the second heauenlie The first man was of earth earthlie and the second man the Lord himself from heauen ¶ As concerning Adam it hath no darknes in it at all It is knowne how he is of the earth is called earthlie But where as Christ the second Adam is said to bée from heuen that is peruerted by heretiks The true meaning of it is that Christ Adam are alledged by the Apostle as the two heads in mankind to this intent that he might expresse by them the condition of our mortalitie and glorification As manie as be of Adam be earthlie and bearing the Image of their parent subiect vnto death and corruption And this all we be vniuersallie On the other side the elect which be borne not of bloud nor of the will of the flesh nor of the will of man but of God they be called héere heauenlie albeit in flesh they be of Adam and of them it is reported that they shall be such in the resurrection as the heauenlie Christ is also If the Valâ—ntinians and the Euthichians doe gather of this the one sort that the flesh of Christ commeth not of our flesh the other sort that it did not holde the true nature of man it followeth that the flesh of the elect persons also is of the verie same condition For the Apostle saith héere not onelie that the second man Christ is of heauen heauenlie but he addeth that also manifestlie saieng And such as is the heauenlie such be they also that be heauenlie And because you shall not referre it to Angels in knitting vp the matter he doth conclude Therfore like as we haue borne the image of the earthlie so we shall beare also the image of the heauenlie Wherfore it appeareth that the Apostle doth attribute this vnto the faithfull bicause they do expresse in them both the Images of Adam of Christ one of corruption mortalitie the other of incorruption and immortalitie So that in the former they do expresse the earthlie Adam in that they do die be corrupted In the latter they do expresse the heauenlie Adam that is Christ when they shall rise in the end of the world to glorifieng immortalitie and incorruption This is the true right meaning of the Apostle which cannot stand vnlesse we do graunt that the flesh of Christ was taken of our flesh without sinne carried into heauen to the glorie of immortalitie through the coniunction of the word and the power of God Otherwise we can haue no hope that after the Image of the earthlie man we shall be like vnto the heauenlie Musculus fol. 138. How Adam was not deceiued but Eue. And Adam was not deceiued but the woman ¶ The woman was first deceiued and so became the instrument of Sathan to deceiue the man And though therefore God punish them with subiection and paine in their trauaile yet if they be faithfull and godlie in their vocation they shall be saued Geneua How the sect of the Adamites sprang vp The Adamites were a sect of heretikes which tooke their beginning of a Pickard who came into the land of Boheme and said that he was the sonne of God and named himselfe Adam And he commaunded all men and women to goe naked that whosoeuer desired to companie carnallie with anie woman should take her by the hand and bring her to him and saie hée feruentlie desired her companie and then would Adam saie Go together and increase and multiplie This heresie was begun in the yeare of our Lord. 1412. in the time of Sigismonde the Emperour And men suppose that it endureth yet not onelie in Bohemia but in other places also ADDE What it is to Adde or take awaie from the word of God TO Adde or take awaie from the word of God is this To thinke otherwise or teach otherwise of God then he hath in his word reueled They ta kt from the word that beléeue lesse then in his word is expressed Those adde to the word first which teach or decrée anie thing either in matters of faith or ceremonies contrarie to the word Secondlie such as make anie religion or opinion of merits in anie thing that they themselues haue inuented beside the word of God Last of all they doe adde to the word which forbid that for a thing of it selfe vnlawfull which Gods word doth not forbid and to make that sinne which Gods word doth not make sinne If anie man shall adde vnto these things c. ¶ The effect is that men must neither put anie thing to nor take anie thing awaie from the Scripture â— according as it is said in an other place All the saiengs of God are as it were cleansed with fire they are a shield to them that trust in them put not anie thing to the words thereof least he perchance do reproue thée and thou be found a liar Pro. 30. 5. 6. Marl. vpon the Apoc. fol. 317. They saith Gasper Megander be said to adde to the Scripture which counterfeit it and marre it and make a cloke of it for their leasings and errours of which sort be the heretikes and deceiuers c. Marl. vpon the Apoc. fol. 317. ADOPTION How the Lawiers define adoption THE Lawiers as it is had in the institutions define Adoption to be a legitimate an imitating nature found out for their solace and comfort which haue no children Further they make a distinction betwéene Adoption and Arrogation For Arrogation they saie is when he which is his owne man and at libertie is receiued in stéede of a sonne But Adoption is when hee which is receiued is vnder an other mans power Howbeit the lawes forbid that the elder should be adopted of the younger for it séemeth a thing monstrous that the sonne should erréed the father in yeares And therefore Cicero oftentimes vehementlie inueigheth against that Adoption of Clodius Now God adopteth vnto himselfe his elect not for that he had not an other sonne for he had his onlie begotten sonne Christ in whom he was well pleased but for that in all the nature of man he had yet no children for through Adam we were all made strangers vnto him Wherefore God for this cause sent his naturall and legitimate sonne into the world that by him he might adopt vnto himselfe manie children out of our kinde c. Pet. Mar. fol. 205. We haue receiued the spirit of Adoption saith S. Paule ¶ Adoption is the inheritance promised by grace Tindale ¶ So he meaneth the holie Ghost of
As manie as I loue I rebuke and chasten ¶ To chastice saith Gasper Megander is to correct one to his behoose And therfore héere is to be noted the difference betwéene the afflictions of the godlie the vngodlie for the godlie are afflictted to their owne profit namelie that they maie be nurtured to patience holde fast in the feare of the Lord according as you maie sée in Iob. 5. 17. lere 31. 18. and. 47. 28. Pro. 3. 11. Heb. 12. 6. But the correction of the vngodlie is called a consuming of them Ieremie 30. 23. 24. and 46. 10. And therefore the chosen doe amend at the Lords chatisement as did Dauid 3. Reg. 12. 13. but the reprobates are hardened the more by Gods scourge as Pharao was Exo. 9. 7. 35. Marlo vpon the Apo. fol. 69. Whie the iust be afflicted There are two principall causes whie God doth yéelde the iust men to be punished of the vngodlie and vniust The one is for their exercise the other for a speciall example For exercise that they maie thereby be trained in faith hope praier and praise of his name Such a matter Paule expressed saieng We will not haue you ignorant brethren of our trouble which betided vs in Asia c. The other is the elect and godlie persons be made examples of faith and patience when they doe with constant faith and sufferaunce beare the struglings of their afflictions in this world and so doe shine as bright as starres in the Church of the faithfull c. Musculus fol. 511. How our afflictions suffered for the truth shall be witnesses against our enimies And this shall turne to you for a testimoniall ¶ This shall be the end of your troubles and afflictions They shall be witnesse both before God and man as well of the trecherous and cruell dealing of your enimies as also of your constancie A notable saieng that the afflictions of the godlie and holie men perteine to the witnesse of the truth Beza ¶ This their sufferance shall both be a great confirmation of the Gospell and also by their constancie the tyrannie of their enimies shall at length be manifest before God and man Chapter 12. 12. Mathew 10. 19. Marke 13. 11. Geneua How afflictions are called light things For our light afflictions which is but for a moment ¶ Afflictions are not called light as though they were light of themselues but because they passe awaie quicklie when as indeede our whole life is of no great continuaunce Beza Light afflictions which is so called in respect of the euerlasting life Geneua How the rest of Christs afflictions are fulfilled And fulfill the rest of Christs afflictions c. ¶ The afflictions of the Church are said to bée Christes afflictions by reason of that fellowshippe and knitting together that the bodie and the head haue the one with the other not that there is anie more néede to haue the Church redéemed but that Christ sheweth his power in the dailie weaknesse of his and that for the comfort of the whole bodie As Christ hath once suffered in himselfe to redéeme his Church to sanctifie it so doth he dailie suffer in his members as partakers of their infirmities and therefore a reuenger of their iniuries Geneua Looke passion AGAINST Who is against Christ and who not WHosoeuer is not against vs is on our side ¶ Hée that doth not withstand the Gospell nor let the preaching of it but rather doth fauour it and willeth it to bée set foorth suffering himselfe to bée taught and rebuked by it though that he doe not followe Christ in all things yet ought wée not to count him for an enimie but much rather for a friend Christ saith in the. 12. Chapter of Mathew He that is not with me is against me but that saieng is nothing contrarie to this where he saith Hée that is not against vs is with vs. For in the twelfe of Mathew he speaketh of open blasphemies and haters of the truth Sir I. Cheeke Although he shew not himselfe to be mine yet in that he beareth reuerence to my name it is inough for vs. Geneua He that is not with mée is against me ¶ Hée declareth to the Pharesies that they were in two sorts his enimies not onelie because they did forsake him but also make open war against him Geneua AGONIE Whie Christ was in such an agonie BUT being in an agonie he praied more earnestlie ¶ This agonie sheweth that Christ stroue much was in great distresse for Christ stroue not onelie with the feare of death as other men vse to doe for so manie martyrs might séeme more constant then Christ but with the fearfull iudgement of his angrie Father which is the fearefullest thing in the world and the matter was for that he tooke the burthen of all our sinnes vpon himselfe Beza ¶ The word signifieth the honour that Christ had receiued not onelie for feare of death but of his Fathers iudgement and wrath against sinne Geneua AGRIPPA For what cause Agrippa was so willing to heare Paule I Would also heare the man my selfe ¶ Agrippa will heare Paule not for to learne the truth whereof he was nothing desirous but that he might heare some new thing beeing in this matter like vnto manie which now a daies goe to sermons not to learne how to amend their liues but to heare newes Sir I. Cheeke Agrippa said vnto Paule somewhat thou perswadest me to be a Christian. ¶ He sawe a little light but it was soone out much like vnto those that hearing a Sermon are for the time well minded but after returne to their olde trade The Bible note ALABASTER What the propertie of Alabaster is SAuing an Alabaster bore ¶ This was a verie fine and delicate boxe being made of Alabaster which was a kinde of glasse verie necessarie to preserue ointment in it was so called of the Grecians and of taking the primatiue A because for the smoothnesse thereof it could not be held Plâ—ie in his 36. booke and viij Chapter maketh mention of the Alabaster stone For when he had spolien in the. 35. Chapter of the Onix stone he goeth forward thus Some men saith he call this the Alabaster stone the which they make holowe to put in ointment bicause it is said to preserue the same verie well These things agrée with that which Homere writeth saieng the little Onir will drawe vnto it a pipe of the Oile Spiknard or Nardus ointment Marl. vpon Mathew fol. 620. ALBANENSES The opinions that these heretiâ—es held THis sect began about the yeare of our Lord. 1120. which held sundrie heresies One was that the soule of man after his death was put into an other bodie An other that Baptisme was of no efficacie The third that there were two Gods one good and an other euill And that of the good God procéeded good thinges and of the euill God euill things The fourth that in hell were
none other paines then be in this world The fift that the generall iudgement is past and that there is none to come The sixt that it is not lawfull for anie man to swere The seuenth that a man hath no fréewil called in latine Liberum arbitrium The eight that the matter whereof the world was made was not made of God but is coeternall with God The ninth that there is no originall sin Also that sinne conuneth not of frée-will but of the diuell The tenth they denied that the bodie should eftsoones arise at the daie of iudgement The eleuenth they abiected all the olde Testament as a vaine thing and of no authoritie Eliote ALBIGENSES The opinion of these heretikes THese were heretikes which began by Tolonce in Fraunce the yeare of our Lord. 120. which helde the heresies of the Albanenses touching the soule of man that after death the soule was put into an other bodie And that Baptisme was of none effect And that there was two Gods the one good and the other euill And that the generall iudgement was past And beside that they said it was not lawfull for a Christian man to eate flesh Eliote ALLEGORIE What the nature of an Allegorie is AN Allegorie is that which is one in words and an other in sentence and meaning It is as much to saie as straunge speaking or borrowed speach as when we saie of a wanton childe This Shéepe hath maggattes in his taile hée must bée annointed with Byrchin salue which speach I borrowe of the Shepheard c. Tindale An Allegorie is when the words are not transferred from the proper signification but sound one thing and couertlie shew foorth an other thing as when it is said that pearles are not to bée giuen to Swine héere euerie worde kéepeth still his proper signification and in them is taught that the precious doctrine of God ought not to bée sette foorth vnto impudent and obstinate men c. Pet. Mart. vpon the Romaines fol. 327. What the true vse of an Allegorie is First Allegories proue nothing And by Allegories vnderstand examples or similitudes borrowed of straunge matters and of an other thing then that thou intreatest off And though circumcision be a figure of Baptisme yet thou canst not proue Baptisme by circumcision For this argument were féeble The Israelites were circumcised therefore wée must bee baptised And in like manner though the offering of Isaac were a figure or example of the resurrection yet is this argument naught Abraham would haue offered vp Isaac but God deliuered him from death therefore wée shall rise againe and so of all other But the verie vse of Allegories is to declare and open a text that it maie be the better perceiued and vnderstoode As when I haue a cleare text of Christ and of his Apostles that I must bée baptised then I maie borrowe an example of circumcision to expresse the nature power fruite or effect of Baptisme For as circumcision was vnto them a common badge signifieng that they were all souldiers of God to warre his warre and seperating them from all other nations disobedient vnto God Euen so Baptisme is our common badge and sure earnest and perpetuall memoriall that wée perteine vnto Christ and are separated from all that are not Christes And as circumcision was a token certefieng them that they were receiued vnto the fauour of GOD and their sinnes forgiuen them Euen so Baptisme certifieth vs that we are washed in the bloud of Christ and receiued to fauour for his sake And as circumcision signified vnto them the cutting away of their owne lusts and slaieng of their fréewill as they call it to followe the will of God euen so Baptisme signifieth vnto vs repentaunce and the mortification of our vnrulie members and bodies of sinne to walke in a newe life and so foorth Tindale fol. 15. Of two kinde of Allegories There are two kindes of Allegories For some are set foorth vnto vs by holie Scripture as Christ is Ionas who was in the heart of the earth thrée daies as he was in the bellie of the Whale Againe that he is Salomon or the serpent hanged vp in the desert or the Lambe And that the two sonnes of Abraham are two testaments Those I saie for as much as they are found in the holie Scriptures maie in no wise bée reiected but are firme places whereby when néede requireth maie bée proued doctrines There are other allegories which men through their owne iudgement and reason finde out whom indéede wée confesse that they maie followe their owne fantasie so that they beware of two things First that they deuise nothing that is repugnaunt to sound doctrine Secondlie that they obtrude not those their deuises as naturall and proper sences of the holie Scripture Pet. Mar. vpon the Rom. fol. 345. ALL. How this word All is taken AND all the cattell of Aegipt died ¶ This word all is not taken heere for euerie one but a great number or of all sorts of cattell some as 1. Tim. 2. 1. T. M. How this place God will haue all men saued is vnderstood God will haue all men saued ¶ That is will haue the Gospell preached to all men without exception offer to all men repentance and will haue all men praied for Tindale ¶ The meaning of this foresaid text is that God hath chosen of euerie estate condition order or degrée of men whom he will haue to be saued and to come to the knowledge of the truth Whereby we do learne that God doth as well choose the king as the subiect and as well the subiect as the king as well the riche as the poore and as well the poore as the rich And that there is no estate or condition of life out of the which he will not haue some to be saued and come to the knowledge of the truth I. Veron ¶ Héere we learne that God refuseth no nation whether they be Iewes or Heathen Also that he refuseth no estate whether they be poore or rich king or subiect it is all one to him he hath no respect of persons but will haue his Gospell to be preached vnto al nations estates that such as be preordinated vnto life maie come to the knowledge of the truth Sir I. Cheeke ¶ We take it to be spoken of all estates and kindes of men namelie that God will haue some of all kinde of men to be saued which interpretation agreeth excellentlie well with the purpose of the Apostle He had commanded that praiers supplications shuld be made for all men especiallie for kings and those which haue publike authoritie that vnder them we maie liue a quiet life in all pietie chastitie And therefore to declare that no estate or kinde of men is excluded he added That God will haue all men saued As if he should haue said no man is letted by that vocation and degrée wherein he is placed so that it be not repugnaunt to the
their Brides doe sette themselues foorth at the gates of the Cities by the space of seauen daies together to be abused in fornication And by this meanes Iuda was deceiued of Thamar his daughter in lawe ANABAPTISTS How this sect began and who was the Author thereof About the yeare of our Lord 1525. in Mulhausen a tâ—wâ—â— in Thuringe was a Preacher named Monetarius which taught openlie that he would reforme the state of the Church and made aduaunt priuelie that reuelations were shewed to him by God and that the sword of Gedeon was committed to him to ouerthrowe the tyrannie of the Impius He led out great companies commaunding them to spoile and rob Monasteries and the palaces of great men But while the vnrulie people were scattered and disseuered without order the Princes of Saxonie sodainlie oppressed them and tooke their Captaine whome they put to death This Monetarius was the first Author of the diuelish sect of heresie of the Anabaptists which long time after vexed Germanie and is not yet altogether extinguished The Anabaptists caused great trouble and rufling in the North parts of Germanie and at the Citie Monstere choosing to their King one Iohn a leade a Coblar as saith Sledane exercised much crueltie expelling other out of the Citie that would not condescend vnto their beliefe This Iohn a leade in token that he had both heauenlie and earthlie power gaue to his Garde gréene and blew and had for his Armes the figure of the world with a sword thrust through it He married himselfe fiftéene wiues and ordeined that other should haue as manie as they listed and all other thinges to bée common amonge them The Bishop of Monstere by the aide of other Princes besieged the Citie against the rebellious Anabaptists fiftéene or sixtéene monethes In which time the stubborne and froward people sustained so great scarsitie and hungar that they béeing aliue were like dead corses and did eate commonlie dogs cats mice with other wilde beasts and séething hides leather and olde shooes did powne the same and make bread thereof After long siege the Citie was wonne spoiled and destroied with great crueltie and slaughter of that wicked people Cooper ANANIAS How his dissembling was punished Brought a certaine part and laid it at the Apostles féete ¶ By the casting of his moneie at the Apostles féete would he haue bene counted to be one of the Christian Congregation and that one of the chiefe But in holding part backe he declared vtterlie what he was that is subtill and an hypocrite mistrusting the Holie ghost which thing because Peter would in no condition should be vsed among that sort therefore punished hée it so earnestlie Tindale How he needed not to haue sold his possession if he had lust Was it not thine owne and after it was sold was it not in thine owne power c. ¶ By this place we maie euidentlie sée that in the Primitiue Church no man was compelled to make his goods common for Peter telleth plainlie that it did lie in Ananias power whether he would sell his land or no and when he had sold it the moneie was his owne so that he might haue kept it if he had lusted ANATHEMA What Anathema is ANathema saith Chrisostome are those things which being consecrated to God are laied vp from other things and which also no man dare either touch or vse Pet. Mart. ANDREVV Of the death of Andrew the Apostle I Erome in his booke De catologo Scriptorum Eccl. writeth how that Andrew the Apostle and brother to Peter which did preach to the Scitians Sogdians Saxons and to the Citie Augustia was crucified of Eneas the Gouernour of the Edessians was buried in Patris a citie of Achaia Booke of Mar. fol. 52. Of an heretike called Andrew This man was an Italian who went about the countreie leading a blinde redde dogge and by telling mens fortunes he brought them into great misfortunes by deceiuing of them with heriticall fables Futrop ab vsperg ANGEL What an Angell is ANgell is a Gréeke word and signifieth messenger and all the Angels are called messengers because they are sent so oft from God to man on message Euen so Prophets Preachers and the Prelates of the Church are called Angells that is to say messengers because their office is to bring the message of God vnto the people The good Angels héere in this booke are the true Bishops and Preachers and the euill Angels are the heretikes and false preachers which euer falsifie Gods word with which the Church shall be thus miserablie plagued vnto the end of the world Tindale This word Angell hath vndoubtedlie sprong from the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latin is as much to saie as Nuncius a Messenger By the which it is plaine that Saint Augustine saith Angelus non nature sed officij nomen est As I am a man naturallie but I am a priest a preacher by office So naturallie an Angell is a spirit but when he is sent on message then is he an Angell Saint Augustine defineth an Angell on this wise Angelus spiritus est substantia in corpora inuisibilis rationabilis intellectualis immortalis An Angell is a spirit that word Spiritus is in the place of Genesis a spirit that is a substaunce bodilesse or a substaunce without a bodie inuisible endued with reason vnderstanding and immortall They eate not they drinke not they marrie not they sléepe not but liue euermore in heauenlie ioie and fruition of God fulfilling his blessed will and pleasure with all readinesse without anie wearinesse or slacknesse and therefore we saie in the Lords praier Fiat voluntas tua sicut in coelo in terra They serue God not with crieng of the mouth for they haue none but with crieng of minde and that they doe continuallie And as Esay the Prophet saith these be part of their holie crieng Sanctus sanctus sanctus Dominus Deus Sabaoth As they are without bodie so they occupie no circumscriptiue place that is to saie no bodilie place no seuerall nor quanticatiue place and yet their intellectiue and spirituall place is so that when they be in Heauen they be not in earth And contrarie when they be in earth they be not in Heauen For there is no power finite that can be in two places at once And if ye will knowe saith Saint Austen how Angels doe eate and drinke yée shall vnderstand that Angels taking vpon them the visible and tangible bodies of men Edent habent potestatem sed non necessitatem Rich. Turnar Wherefore Angels were made An Angell is the creature of God in spirituall vnderstanding mightie made to serue God in the Church from which end of their creation some are fallen and become enimies of the Church Other that fell not but continued in their innocencie doe serue to God and his Church How Angels ought not to be worshipped We ought saith Saint Austine to beléeue that the bountifull Angels
inuenters of a common weale PLato saith that the first inuenters of a common weale were the Antes for as we sée by experience they liue togethers they trauaile togethers and make prouision in the winter togethers And in going and comming from their worke they hurt not one an other but each one reioiceth at others trauaile and none doe giue them to anie priuate thing but altogethers for the common wealth and they liue by thousands together in one little hillock where as two men onelie in a common weale cannot liue in peace and concord ANTICHRIST What Antichrist is ANtichrist is not the proper name of a person but of an office For as S. Iohn in his first Epistle and second Chapter saith manie are Antichrists ¶ Antichrist signifieth not anie perticuler man which as the people dreame should come in the end of the world For yée sée that in Saint Iohns time he was alreadie come But all that teach false doctrine contrarie to the worde of God are Antichrists Tindale Marke this aboue all things that Antichrist is not an outward thing that is to saie a man that should sodeinlie appeare with wonders as our Fathers talked of him no verilie For Antichrist is a spirituall thing is as much to saie as against Christ that is one that preacheth false doctrine contrarie to Christ. Antichrist was in the olde Testament and fought with the Prophets He was also in the time of Christ and of the Apostles as thou readest in the Epistles of Saint Iohn and of Paule to the Corinthians and Galathians and other Epistles Antichrist is now shall I doubt not endure vnto the worlds ende But his nature is when he is vttered and ouercome with the word of God to go out of the place for a season theÌ„ to come in againe with a new name a new raiment As thou séest how Christ rebuked yâ— scribes the pharesies in yâ— gospel which were verie Antichrists saieng Wo be vnto you Pharesies for ye rob widdows houses ye pray loÌ„g praiers vnder a colour ye shut vp the kingdome of heauen suffer theÌ„ not yâ— would to enter in ye haue taken awaie the key a knowledge ye make meÌ„ to breake Gods coÌ„mandements with your traditions ye beguile yâ— people with hipocrisie such like which things al our prelats do but haue yet got theÌ„ new names other garments are other wise disguised Ther is difference is yâ— names betwéene a Pope a Cardinal a Bishop so foorth to saie a Scribe a pharesie a Seuiour so foorth but the thing is al one Euen so now wheÌ„ we haue vttered him he will chaunge himselfe once more turne himself into an angel of light 2. Cor. 11. read yâ— place I exhort thée whatsoeuer thou art that readest this note it wel The Iews looke for Christ and he is come 1500. years agoe they not aware we also haue looked for Antichrist he hath reigned as long we not ware that because either or vs loked carnallie for him not in yâ— place where we ought to haue sought The Iewes had found Christ verilie if they had sought him in yâ— law Prophets whither Christ seÌ„deth theÌ„ to séeke Iohn 5. We also had spied out Antichrist long ago if we had looked in yâ— doctrine of Christ his Apostles where because the beast séeth himself now to be sought for he roareth séeketh new holes to hide himselfe in changeth himself into a thousand fashions with al maner wilines falsehood subtiltie craft because yâ— his excommunications are come to light he maketh it treson vnto the king to be acquainted with Christ. If Christ they may not liue together one hope we haue yâ— Christ shal liue for euer The old Antichrist brought Christ vnto Pilate saieng by our law he ought to die and when Pilate had them iudge him after their lawe they answered It is not lawful for vs to kil anie man which they did to the intent yâ— they which regarded not the shame of their false excommunications shold yet feare to confesse Christ because yâ— the temporall sword had condemned him They do all things of a good zeale saie they They loue you so well yâ— they had rather burne you then yâ— you should haue fellowship with Christ. They are zealous ouer you amisse as saith S. Paul Gal. 4. 17. They would deuide you from Christ his holie Testament and ioine you to the Pope to beléeue his Testament Tindale fol. 60 It is to be noted that as oft as anie mention is made of Antichrist it must not be restrained vnto anie one man but rather be extended to some whole kingdome which sets it selfe against Christs kingdome For ther haue ben many Antichrists from the beginning according as Iohn declareth 1. Iohn 2. 18. namelie euen as manie as haue gone about to lead Christs Church awaie from the purenes singlenes of Gods word by their vntoward noisome errors c. Marl. vpoÌ„ the Apo. fol. 183 A prophesie of Antichrists birth While king Richard was yet in the land of Palestine he sent to the I le of Calabria for Abbas Ioachim of whose famous learning woÌ„derfull prophesies he had heard much Among other demaunds he asked him of Antichrist what time in what place he should chieflie appeare Antichrist saith he is alredie borne in the citie of Rome will set himselfe yet higher in yâ— seat Apostolike I thought saith yâ— king that he shold haue ben borne in Antioch or in Babilon to haue come to the stocke of Dan. I reckoned also yâ— he shold haue raigned in the temple of God within Hierusaleâ— onelie haue trauailed for yâ— space of three yeares a halfe wheras Christ trauailed to dispute against â—noch Helias Not so saith Ioachim but as the Apostle reporteth he is the onelie aduersarie which extolleth himselfe aboue al yâ— is called God For whereas the Lord is called but holie he is called the most holie father This Antichrist shal be opened him shall God destroie with yâ— spirit of his mouth light of his coÌ„ming c. Bale The time of Antichrists disclosing If ye will weigh Paules words diligentlie we shall also know the time wherin Antichrist must be disclosed to the world For writing to yâ— Thessalonians yâ— thought yâ— Christ should shortlie come to iudgement minding to bring them out of yâ— opinion saith yâ— there shall a departing come before the daie of iudgmeÌ„t yâ— is to say yâ— men must fal from yâ— Emperour of Rome as Hierom Anselme Theophilact Bede Dionise almost all yâ— rest of yâ— interpreters take it True it is yâ— Paule spake this thing dark lie least he shold offend mens minds Therfore then saith Paul yâ— great wicked bodie shall shew foorth himself yea he shal not onlie succéed especiallie at Rome in his owne strength but also as Daniel writeth he shall bring to naught yâ—
rest of the hornes strength of yâ— empire of Rome So yâ— we now sée plainly inough yâ— the people hath not onlie shronke from the obedience of the Emperoâ—r of Rome but also yâ— the Emperours haue no dominioÌ„ in Rome more theÌ„ these 700. years The Bishops haue occupied this place in the stead of yâ— Emperours by the which Bishops chieflie The Emperours power hath béene diminished wherefore we must graunt that they bée right Antichrists B. Ochine The Lord shal not come vnlesse there come first a decaie that the sinfull man be reuealed the childe of perdition which shall bee the aduersarie bée aduaunced aboue all that is called God or godlie c. ¶ No man doubteth but that he doth speake of Antichrist that hée reporteth yâ— he shal be reuealed before the comming of Christ so that the reuealing or opening of Antichrist is the token of these times which doe goe before the comming of the Lord. And héere we maie sée what Barnard saith vppon the Psalme Qui habitat Sermo 6. at the end Now saith hée there is peace with pagans peace with heretikes but we haue not peace with false children Thou hast multiplied people Lord Iesus but thou hast not multiplied gladnesse for there be manie called and few chosen All Christian men and well néere all doe séeke things of their owne and not of Iesus Christ. Yea the verie offices of the dignities of the Church are chaunged into a filthie gaine trafike of darknesse and there is not sought in them the saluation of mens soules but the wast of riches for this they be sworne for this they doe haunt Churches saie Masses sing Psalmes they doe striue shamefullie now a daies for Bishopriks for Abbotshippes for Archdeaconries and other dignities so that the rents of the Churches be wasted in the vse of superfluitie and vanitie There remaineth that the man of sinne the childe of perdition be reuealed the diuell not onelie of the daie but of the noone daie which is not onelie transfigured into an Angell of light but is aduaunced also ouer all that is called God or that is worshipped This saith Barnard wherby it appeareth well inough vnto whoÌ„ he thought that the words of the Apostle should be referred so that no man can charge vs yâ— we be the first that haue referred the same vnto the head of the most corrupt Clergie I meane the Simon of Rome He gathered by yâ— simonie buieng selling couetousnes excesse of the Church-men in his time that the reuelation of Antichrist was at hand Where we must marke by the waie that Barnard did not onlie acknowledge the Antichrist should soone be reuealed but also that he was in the Church els he could not haue bene reuealed if that his comming had bene yet behinde as it is surmised in the Poperie Musculus fol. 451. Proues that the Pope is Antichrist no heathen Prince First S. Paule 2. Thes. 2. speaking purposelie of Antichrist saith expreslie that he shall sit in the Temple of God which is the Church of Christ. And Christ saith Mat. 24. that they must come in his name But it is manifest that the Heathen Emperours did not â—it in this Temple of God therefore Heathen Emperours be not this Antichrist And by the same reason Mahomet is not Antichrist because he sitteth without the Temple of God And so Ottomanus Now the Pope sitteth in the mids of the Temple of God and boasteth himselfe to be God chalenging vnto himselfe such authoritie as is proper onelie vnto God and vsurping such honour as in peculiar vnto God Therefore not in the heathen Emperours but in the Pope is the Prophecie accomplished Againe it is manifest in scripture that Antichrist shuld deceiue the world with false doctrine vnder pretence and colour of true religion and therefore the scriptures so oftentimes warneth men that they be not seduced by him which were néedlesse if anie open professed enimies of Christ shuld be that Antichrist For there is no likelihood that anie heathen man a Iewe or a Turke should deceiue anie multitude of true Christians but he that vnder the pretence of the name of Christ seeketh most of all to deface the honour of Christ he is a subtill aduersarie the verie spirit of Antichrist As Saint Iohn also in his Epistle cap. 2. doth testifie It is cléere therefore that Antichrist is no Heathen Emperour which was neuer of the Church nor anie false Prophet that tooke vpon him to teach in the Church The same may be said of Mahomet But that the Pope is most euidentlie Antichrist vpon the words of our Sauiour Christ when he commaunded that he which had no sword should sell his coate and buy one signifieng the great daunger that was at hand Lord said the Apostles héere are two swords These words saith the Romish gloser are the Ciuill and Ecclesiasticall power which remained in Peter and therefore his successors the Pope hath preheminence of both W. Fulke The markes to know Antichrist by Saint Gregorie saith He is Antichrist that shall claime to be called the vniuersall Bishop and shal haue a gard of Priests to tend vpon him Gregorie li. 4. Epist. 38. Sacer. Againe he saith Ego fidenter dico c. I speak it boldlie whosoeuer calleth himselfe the vniuersall Priest or desireth to be so called as doth the Pope in the pride of his heart he is the forerunner of Antichrist Grego li. 4. Againe in the same place he saith The king of pride that is Antichrist is comming to vs and an armie of Priests is prepared which thing is wicked to be spoken S. Barnard saith thus Bestia illa c. That beast that is spoken of in the booke of Reuelation vnto the which beast is giuen a mouth to speake blasphemie and to kéepe warre against the Saints of God is now gotten into Peter chaire as a Lion prepared vnto his praie Bar. epis 125. pag. 311. Antichrist shall cause all religion to be subiect vnto his power Hierom aglasiani The greatest terror and furie of his Empire the greatest woe that he shall worke shall be by the bankes of Tiber. The place of Antichrists raigne Daniel the Prophet describeth the foure Monarchs of the world vnder a similitude of foure Beasts that is to saie the Empire of Babilon which was of the Assirians The Empire of the Persians of the Grecians and of the Romaines And out of the fourth Beast that is to saie out of the head of yâ— Monarch of Rome sprang a little horne that is to saie Antichrist himself who hath so aduaunced his might and power that he hath broken the power both of the other hornes and also the Empire of Rome and hath preuailed against the godly The same thing Paule the Apostle confirmeth saieng Before Antichrist be reuealed and appeare verie strong there must be a daparting or going away that is to say the people must
fall away from the obedience of the Emperour Moreouer Iohn in his Apocalips setting foorth the Church of Rome vnto vs to be not the spouse of Christ but of Antichrist saith That he saw a certeine whore the mother of all vncleannesse abhomination of all the world holding a golden Cup in her hand of whose mingled liquor all the dwellers of the earth should be made dronke from the highest to the lowest And further this whore shall be made dronke with the blood of Saints and of the Martirs of Christ and vpon hir forhead she had written Babilonia And least any man should doubt whether Iohn speake of Rome or not hée saith plainlie that the Whore sate vpon seauen hills which thing is well knowen to be agréeable vnto Rome wherevpon it is called the Citie with seauen hills wherefore Antichrist seate must be at Rome which thing is euident both by holie scripture and also by Hierom in an Epistle he wrote to Fabiola against Iouinian to Marcello and Aglasia in the 47. Chapter of his Commentaries vpon Esay and in the second Chapter vpon Ose The same is confirmed by authoritie of Tertulian writing against the Iewes and the Gentiles in a booke of the resurrection of the bodie and of Saint Austen also in his booke De ciuitate Dei In the same opinion is Nicolaus de lyra and many other beside Bar. Ochine Of Antichrists disciples Saint Paule foretelleth of Antichrists disciples 1. Timo. 4. that they shall beare a great countenaunce of continent life forbid mariage And of such Saint Hierom saith Iactant pudicitiam suam inpudenti facie They make bragge of their chastitie with whorish countenaunce Iewel Of Antichrists progenie Antichrist was the sonne of a certaine wicked person called Sinne hauing to his mother a certaine woman called Perdition who caused him to be brought vp of a corrupt nursse called dame Falsehood the daughter of Satan The person of this Antichrist is not simple but compounded of two natures that is to say diabolicall and humaine as Iesus Christ is compounded both of diuine and humaine And as of God and man is made one Iesus Christ so of the Diuell and of the Pope is made one Antichrist And as Iesus Christ is the head of the beléeuing Church which is his bodie so is Antichrist likewise the head of the malignaunt Church which is his bodie and doth receiue of him béeing hir head all manner of corrupt humours running downe into her And because he is borne into the world onelie to bée contrarie to Iesus Christ therefore all his thoughts all his will all his workes all his doctrine and briefelie all his life is repugnaunt to IESUS CHRIST euen to the drawing of his sword against him Albeit he would haue the world beléeue that hée doth all this for the better obseruing of Christian religion F. N. B. the Italian ¶ Looke more of Antichrist in Rome Pope ANTIPAS Of his faithfull seruice to God ANtipas my faithfull witnesse was put to death among you ¶ It is a likelihood that this Antipas was some one of the notable Ministers of the Church whom the seruants of Satan could the lesse away with because he taught Christ there more earnestlie and stronglie then other did and stood more stoutly against the aduersaries in defence of the things which the true faith conteineth and that is to be coniectured vpon this that he calleth him a faithfull witnesse such a one as Stephen was at Hierusalem And trulie this name agréed verie well vnto him for this word Antipas is as much to say as before or against all men For nothing ought to moue a Christian heart from the constancie of faith and pure confession of the truth Marl. vpon the Apoc. fol. 44. ANTROPOMORPHITAE What a kinde of Heretikes they were THese were Monkes inhabiting the Desarts of Aegypt who affirmed that God had a bodie and members as a man had And héere vpon it rose saith Socrates li. 6. cap. 7. that God the father hath bene painted like an olde man in a graie beard They were about the yeare of our Lord. 380. The Antropomorphites perswaded themselues that God might be known by the senses as men which did attribute vnto God a humane bodie but their opinion is vtterlie reiected for the holie scripture testifieth that God is a spirit and it also putteth a manifest difference betwéene a spirit a bodie when our Sauiour saith Féele and sée because a spirit hath neither flesh nor bones And there is none which vnderstandeth not that a humaine bodie and his members cannot consist without flesh and bones Further their foolishnesse héereby appeareth because there is not a bodie found which is euerie way pure and simple for let it be as equall as thou wilt at the least way it hath parts whereof it is composed and that all composition is against the nature of God euen the Ethnicke Philosophers perceiued c. Pet. Mar. vpon Iudic. fol. 118. APPARICIONS OF SOVLES ¶ Looke Soule APELLES What his heresie was APelles was a Marcionite he said that Prophecies were of a contrarie spirit he was guided by one Philumena a woman He thought it was not for men to reason of religion but euerie one to continue as he beléeued Eusebius li. 5. cap. 12. How Tertulian confuteth his heresies Apelles the Heretike being in manner ouercome with the foresaid reasons of Tertulian graunteth that Christ had indéed true flesh but he denied that he was borne but brought from heauen and he obiected that the bodies which were taken by Angels were true bodies but they were not borne such a bodie saith he had Christ. Tertulian aunswereth héerevnto They saith he which set forth y◠flesh of Christ after the example of the Angels saieng that it was not born namely a fleshly substance I would haue them compare the causes also as well of Christ as of the Angels for which they came into the flesh No Angel did at any time therefore descend to be crucified to suffer death and to rise againe from death If there were neuer anie such cause why Angels should be incorporate then hast thou a cause why they tooke flesh and yet were not borne They came not to die therefore they cannot be borne But Christ being sent to die it was necessarie that he should be borne that he might die for none is woont to die but he which is borne c. Pet. Mar. vpon Iudic. fol. 210. APOLINARIS Of the heresies he fell into THis man was Bishop of Laodicia Who notwithstanding he had written 30. bookes of our faith against Porphirius fell into heresie saieng that Christ receiued no flesh of the Uirgin Mary but that in the act of his incarnation◠some part of the word was conuerted into flesh He said that Christs soule was not of that part that was rationall but onlie of that part which kept the bodie liuing And therfore in his incarnation he tooke onelie the bodie and not the
that by that instrument he worketh manie things c. Pet. Mar. fol. 325. And his arme shall rule for him ¶ His power shal be sufficient without helpe of anie other and shall haue all meanes in himselfe to bring his will to passe Geneua ¶ Where the Lord saith he hath made bare his holie Arme is as much to saie as he is readie to smite his enimies and to deliuer his people Geneua Therefore mine owne Arme helped me ¶ God sheweth that he hath no néede of mans helpe for the deliueraunce of his and though men refuse to doe their dutie through negligence ingratitude yet he himselfe will deliuer his Church and punish the enimies Read Chap. 59. 10. Geneua ARMINIANS Of their hereticall and damnable opinions THese people were of the Countreie of Armenia and of late yeares christened but now they be subiect to the Turkes They in some things erred from the Church of the Latines and Greekes They haue one great Bishop whom they cal Catholicum They celebrate much like vnto our fashion They kéepe holie neither the Natiuitie of Christ nor his Baptime saieng he néeded not to be purged nor clensed of sin Also they tooke from all sacraments the vertue to confer grace They eftsoones baptise those that came from the Church of the Latines to them saieng that we be not of the Catholike faith but they They saie that no man maie be christened vnlesse he receiue the Sacrament of the Altar that Infants néed not to be baptised affirming that in them is no Originall sinne That the holie Ghost procéedeth of the Father and not of the Sonne That the Sacrament of the Altar maie not be consecrated of bread cleane without leauen Also in the consecration they put no water into the wine Moreouer they saie that the receiuing of the Sacrament profiteth onelie the bodie That when Christ descended into Hell he led with him all that wer there That Matrimonie is no Sacrament and may bée dissolued at the will of the man or woman That Christ did rise the Saterdaie after good Friday All these and other heresies are condempned by sundry generall counsailes and the consent of all Christendome Eliote ARRIVS Of his heresie and lamentable end ARrius borne in Libia yet a Priest of Alexandria hearing Alexander the Bishop intreating curiouslie of yâ— Trinitie thought verilie that he maintained the opinion of Sabellius set himselfe against the Bishop and said that the sonne of God had a beginning of essence that there was a time when he was not he said that God was not alwaies a Father that the sonne was not from euerlasting but had his beginning of nothing Béeing called before the Emperour he would subscribe to the Nicene counsell and sweare to His deceipt was to carrie in his bosome his hereticall opinion written in a péece of paper and when he came to the booke he would sweare yâ— he thought as he had written meaning in his bosome His end was lameÌ„table for comming from the Emperour after the oth he had taken with great pompe through the stréet of Constantinople he was taken with sodeine feare withall he felt a laske immediatlie he asked of them where there was anie house of office thither he went and voided his guts As manie as went by were wont to point at the place with the finger and saye in yonder Iakes died Arrius the heretike Socrates li. 1. cap. 3. 25. Epiphan Haeres 68. 69. ¶ About the yeare of our Lord. 499. Transamandus king of the Vandales in Afrike banished 220. Bishops for that they withstood and resisted the heresie of Arrius ¶ About the yeare of Christ. 522. Iustine the Emperour banished all the Bishops of the Arrians Maniches and other heretikes and indeuoured to restore againe the pure and sincere Christian faith But shortlie after he fearing of the power of Theodorich the king of the Ostrogothes permitted the Arrians to turne to their Churches ¶ About the yeare of our Lord. 591. Leonigildus king of Spaine slew his own sonne Hermogile because he would not consent to the heresie of Arrius Cooper Of the conâ—utation of the Arrians Looke Christ. ARROVVES What the Arrowes of the Almightie are FOr the Arrowes of the Almightie is in mée c. ¶ The Arrowes of the Almightie after some mens opinion are the sorenesse of his iudgement and his wrath After some other they are the trouble which the lawe moueth in the hearts of men while they therby are stirred to hate themselues so are healthfullie killed as it is said Psalme 38. 2. Some againe expound them to be the crosse of miserie and wretchednesse wherein God had now wrapped him For the Saints saie they receiue their crosse of the hand of God The same wil that this sentence be an increasing and amplifieng of that which his aduersarie had fierslie laide against him Eliphas in the beginning of the fourth Chapter had said that the plague was come vpon him had touched him With this say they meteth he now Beholde it not onelie toucheth mée but woundeth mée with Arrows and those venoumed with venome haply with the gall of Dragons with which touching both my bloud waxed wood and all my spirit is suppled vp Moreouer God hath not onelye throwne these dartes vppon mée but also his dreadfull feares that is whatsoeuer hée hath that is terrible laieth he on mée T. M. How Arrowes are sometimes taken â—or thunder and lightnings Then he sent his Arrowes that is to saie his lightninges and scattered them Read Psalme 77. 17. Geneua How they are sometimes taken for sicknesse For thine Arrowes haue light vppon mée ¶ Thy sicknesse where with thou hast visited mée Geneua ASIA What Asia is ASia is one of the three parts of the world conteining Asia the lesse Lidia Caria Bithâ—â—â—a Galatia Capadocia Armenia Cilicia Sarmatia Assiria Arabia Persia Hircania Media the two Indies with manie mo as Ptolome describeth in his twelue Tables Cooper Of whom Asia was first possessed Sem the first sonne of Noe Prince of Asia called also of some Melchisedech a iust and peaceable King a Priest of Almightie God from whome Christ liniallie descended possessed Asia with his children For of Elam came first the Persians of Assur the Assirians of Arphaxat the Chaldeans of Lud the Lidians and of Aram the Sirians Grafton ASKING The manner of asking of God THis saith Dauid Kimhi was the manner of asking of God Hée which would enquire concerning anie publike affaire or otherwise of anie weightie matter came vnto the Priest and hée putting on an Ephod stoode before the Arke of the Lord. In the Ephod or in the brest plate were 12. precious stones wherein were written the name of the twelue Tribes And there were also set the names of Abraham Isaac and Iacob And in those stones were all the letters of the Alphabet The asker ought to turne his face vnto the Priest and to aske not in déede so apertlie that his
5. 6. BATHES How bathes without God are of no force or vertue IF the Bathes that be in Swicerland◠in Iuliers in Sicilie in Valeria in England and diuers other countreies doe helpe those that are diseased the same is to be attrributed to the goodnesse of God For there is no earthlie things which haue in them any force or vertue to help men except they be made effectuall by the power of him is y◠Omnipotent Neuertheles those benefits which are giuen to vs by meanes are not to be contemned neither ought we to abuse them For all the giftes of God ought to be vsed to the glorie of God to our soules health and for the necessitie of our bodie But we must alwaies beware that we doe not ascribe that to Creatures which belongeth onelie to God Marl. vpon Iohn fol. 147. Of Bath a certaine measure And it contained two thousand Bath ¶ Bath Epha séeme to be both one measure Euerie Bath conteined ten pottels The Epha conteined in drie things that which Bath did in liquor Read Eze. 45. 10. Geneua BEELZABVB An Idoll whom the Philistines worshipped GOe and enquire of Beelzabub the God of Ekron ¶ The Philistines which dwelt at Ekron worshipped this Idoll which signifieth the God of flies thinking that he could preserue them from the biting of flies Or els he was so called because flies were ingendred in great abundance of the Sacrifices that were offered to that Idoll Geneua If they haue called the master of the house Beelzabub ¶ It was the name of an Idoll which signified the God of Flies and in despite thereof was attributed to the Diuell and the wicked called Christ by this name Geneua BEHEMOTH What beast this is thought to be THe word Behema signifieth simplie a Beast and vnder that name are Oxen al other Beasts comprehended Héere it is said in the plurall number Looke vpon Behemoth whom I created with them◠although y◠word Behemoth be the plurall number in the Hebrue yet it is spoken wit of one Beast no moe Howbeit forasmuch as God meant to betoken héere one sort of beasts that is the cause why he setteth Behemoth in the plural number Neuertheles it cannot be coniectured what kinde or beast it is that he speaketh except it be an Elephant by reason of the hugenesse of that beasts bodie c. Caluine vpon Iob. fol. 730. ¶ The Hebrues vnderstand by Behemoth the greatest beast in the earth that is an Elephant Other vnderstand thereby anie earthlie beast that is great but vnto an Elephant doe all the properties héere recited right well agrée wherfore it séemeth most agréeable to the truth that by the word by signified in Elephant T. M. BELEEVE What it is to beleeue TO beléeue is not to doubt of the promises of God but rather to be fullie perswaded of the promises of God that as God hath promised so shall it vndoubtedly chaunce vnto vs. Basill ¶ To beléeue is certainlie to be perswaded and assured in minde through the holie Ghost that by the Lord Iesus we are purged from our sinnes and made the children of God that by his mans nature we are made pertakers of his Diuinitie by his mortalitie we haue obtained immortalitie by his cursse euerlasting blessing by his death life brieflie that by his descending into the earth we ascend into heauen Traheron ¶ To beléeue in the name of Christ is to receiue him as the Sonne of God and the Sauiour of the whole world which is done of vs when we depende whollie vppon him by a sincere faith and trust and commit our selues whollie as disciples vnto him c. Marl. vpon Iohn fol. 18. ¶ To beléeue in God is to be sure that all thou hast is of him and all thou néedest must come of him Which if thou doe thou canst not but continuallie thanke him for his benefites which continuallie without ceasing receiuest of his hande and therto euer crie for helpe for thou art euer in néede canst no where els be holpen And thy neighbour is in such necessitie also wherefore if thou loue him it will compell the◠to pittie him and to crie to God for him continuatlie and to thanke as well for him as thy selfe Tindale fol. 238. How it is prophecied that few will beleeue Christs words Who will beléeue our report and to whom is the Arme of the Lord reuealed The Prophet sheweth that very few shall receiue this their preaching of Christ of their deliuerance by him Iohn 12. 38. Rom. 10. 16. And that none can beléeue but whose hearts God toucheth with the vertue of his holie spirit Geneua Lord who hath beléeued our report ¶ Meaning the Gospell and the good tidings of saluation which they preached Geneua How men are driuen to beleeue through the workes of God Then beléeued they his workes ¶ The wonderfull workes of God caused them to beléeue for a time and praise him Geneua The meaning of this place following He that beléeueth shall not make hast ¶ He shall be quiet and séeke none other meanes but be content with Christ. Geneua I beléeued therfore did I speake ¶ I felt all these things therfore was moued in faith to confesse thē 2. Co. 4. 13. Geneua BEAME What this beame signifieth O Hypocrite cast out first the Beame that is in thine owne eie c. ¶ Thou vnderstandest all Gods lawes falselie and therefore thou kéepest none of them trulie his lawes require mercie and not Sacrifice moreouer thou hast a false intent in all thy workes that thou doest and therefore are they all damnable in the sight of God Hipocrite cast out the Beame that is in thine owne eie learne to vnderstand the law of God truly and to doe thy workes aright and for the intent that God ordeined them and then thou shalt sée whether thy brother haue a mote in his eie or not and if he haue how to plucke it out or els not Tindale fol. 237. BENEDICT Why he is set among the Heretikes THis man was the first founder of the order commonlie called Saint Benedicts and died saith Volateran li. 21. in the yeare of our Lord. 518. He was the first and the onelie deuiser of a seuerall trade of life within y◠first 600. yeares after Christ and because he presumed to inuent a new waie which all the godlie Fathers before him neuer thought of I saith the Authour laied him heere downe for a Schismatike couched him in this Catalogue of Heretikes BERILL The description of Berill and what is betokened thereby THe eight a Berill ¶ This stone glittereth like water when the Sunne shineth vpon it and it is said to heate the hand of him that holdeth it It betokeneth men enlightened with the grace of the holie Ghost which bring other to the loue of heauenlie things by preaching and teaching the same grace Marl. vpon the Apoc. fol. 300. ¶ The Berill is of a pale
5. 1. Marl. vpon the Apocalips fol 53. ¶ My minde is to yoke you with no other lawe nor to burden you with anie other traditions then I haue alredie giuen you neither with ceremonies rites nor auncient customes in the obseruation of daies moneths times nor yeares in holie daies fastings vigils nor Sabotes for they were but shadowes of things to come Bale vpon the Apoc. fol. 40. The meaning of this place following What is the burden of the Lord. The Prophets called their threatnings Gods burden which the sinners were not able to susteine Therefore the wicked in deriding the word would aske of the Prophets what was the burden as though they would saye you séeke nothing els but to lay burdens vpon our shoulders And thus they reiected the word of God as a burden But bicause this word was brought to contempt and derision he will saith the Prophet teach them another manner of speach and will cause this word burden to cease and teach them to aske with reuerence what saith the Lord. For the thing that they mocke and contemne shall come vpon them Geneua ¶ The wicked mens hearts were so hardened against 〈…〉 truth that they vsed scornefullie to scosfe at Gods threatening prophestes in mocking calling them Gods fardle or burden The Bible note Of the burden of Babel The burden of Babel which Esaie the sonne of Amos did sée ¶ That is the great calamitie which was prophesied to come on Babel as a most gréeuous burden which they were not able to beare In these twelue Chapters following he speaketh of the plague wherwith God would smite those straunge nations whom they knew to declare that God chastened the Israelites as his children and these other as his enimies And also that if God spared not these that are ignoraunt that they must not think straunge if he punish them which haue knowledge of his lawe and kéepe it not Geneua BVRIAL How Buriall is a looking glasse of resurrection BUriall was brought in by God It is no inuention of man without good ground but it is Gods ordinaunce to the end it should be a witnesse to vs of the resurrection and euerlasting life When men be buried they are laid vp in the earth as in a store house vntill they be raised vp againe at the last daie and so our buriall is vnto vs a loking glasse of the resurrection Caluine vpon Iob. fol. 472. The Pompe of buriall forbidden But when thou doest heare saith Chrisostome that our Lord did rise againe naked cease I praie thée from the madde expence of the burieng what meaneth this superfluous and vnprofitable expence which vnto them that make it bringeth hurt and no profite to the dead but rather harme What the Greekes and Hebures doe call their buring places The Gréekes doe call their burieng places Camâ—tereum that is to saie a Dorter or sléeping place signifieng thereby that we ought to be as sure or rather more sure that they that be buried shall be raised againe at the last daie of the generall resurrection then we are sure to rise againe when we lay our selues downe to sléepe and that therefore we ought no more to 〈…〉 be wâ—ese 〈…〉 out friends when wée sée anie of them to be laide into the ground then wée ought to be soriâ— when we sée them goe to â—edde and laie themselues downe to take their rest béeing most assured by the vndouted infallible word of God that we shall receiue them againe immortall and most gloriouâ—â— The Hebrues doe call their burieng placed oâ— the 〈…〉 〈…〉 the liuing because that they that be buried 〈…〉 God and shall be receiued againe by his 〈…〉 I. Veron What 〈…〉 is to be buried with Christ. 〈…〉 buried with Christ 〈…〉 Bapâ—â—â—e in to his death that like as Christ was raised from the dead by the glorie of the Father so wée also should walke in newnesse of life ¶ This partaking of death and life with Christ is nothing els but the mortifieng of our owne flesh the quickening of the spirit in that the olde man is crucified and we may walke in newnesse of life Calâ—ehill Of the Burial of Iohn Baptist. ¶ Looke Iohn Baptist. BVRNE What it is to Burne IT is is better to marrie then to burne ¶ To burne after Saint Ambrose is when the will consenteth to the lust of the flesh Tindale ¶ Then to burne with the fire of concupisence that is when mans will so giueth place to the lust that tempteth that he cannot call vpon God with a quiet conscience Geneua What these burning lights doe signifie And your lights burning ¶ These burning lightes that Christ willeth us to haue in our handes are a liuelie faith working through charitie The works of the Christians ought to be liuelie feruent and burning Sir I. Cheeke Of burnt offerings and peace offerings They offered burnt offerings and peace offerings ¶ Burnt offerings were they which were all burnt but of peace offerings a certeine part was offered an other part was giuen vnto the Priest an other part returned vnto him which offered it to eate it with his friends in the sight of the Lord. Pet Mar. vpon Iudic. fol. 271. Whie it was called a whole burnt offering And offered a whole burnt offering◠¶ It is called a whole burnt offering because the whole sacrifice was consumed with fire by the which is signified that the person which did offer the same should haue his heart and minde wholie vppon God as it is written Loue thy God with all thy heart with all thy soule c. The Bible note How the Christians doe offer burnt 〈…〉 Although that the burnt offering of 〈…〉 〈…〉 Sheepe of Calues and Birdes offered in the olde lawe be abolished by the glorie of Christ whose death and passion they did adâ—â—brate aâ— S. Paule witnesseth Heb. 10. Shall we thinke thereâ— fore that we now which be Christians haue not burnt 〈…〉 fice to offer vnto God yes mâ— then they had For so often as we doe preach or the king or anie other godlie man doth cause or helpe Christs Gospell to be purelie and sincerelie preached to the people so oft doe we offer a burnt sacrifice of swéete sauour vnto God a sacrifice that pleaseth God farre aboue the offering of a young fat calfe that hath hornes and houesâ— This is that swéete sacrifice whereof Malachie the Prophet doth speake in the first Chapter saieng From the rising of the Sunne to the going downe of the same great is my name among the Gentiles and in euerie place shall sacrifice be made and offering set vp to my name This sacrifice and burnt offering is not the sacrifice of the wicked Masse but it is the sacrifice of the preaching of Christes death and the meritas of hiâ—â—sionâ— We doe also offer burnt sacrifices vnto the Lord when we doe offer our selues our hearts our mindes and all 〈…〉 dilie members to the true seruing of God in
perfect faith Of the spirituall sacrifice that the Christians doe dailie offer vnto God Looke Rom. 12. 1. Phi. 4. 18. 1. Pet. 2â—5 Ric. Turnar Sée more in the word Sacrifice CAINE How and by what meanes Caine was slaine IN the beginning of the world most people went naked sauing that they were partlie couered with skinnes of some beast at that time they had no dwelling house to defende them neither from the colde neither yet from heate but after their owne phantasies they made with pretie boughs and twigs of trées such little pretie lodgings as we call Cabens or Boothes And it so chaunced that Caine béeing verie olde and also wearie happened one daie to laie him downe to rest in a bush that was enclosed with gréene boughs as aforesaid And Lamech one of yâ— kinred of Caine in the fift degrée who by reason of his greate age had lost his sight and yet at a time was disposed to go abrode to kill some wilde beast And taking his Bowe and Arrowes he toke also a little boie to leade and direct him where hee might haue a good shoote And when he drew somewhat néere vnto the bush where Caine laie the little boie espieng the bush to wagge séeing as it were a great thing in the midst therof he imagined that there laie some wilde beast and the boye béeing afraide thereof gaue knowledge to olde Father Lamech that in a bush standing right before him not farre off there laie a great and terrible beast And Lamech vppon the report of the childe stretched out his arme drew a straight draught toward the bush where he slew his cosin Caine that laie in the same after he had liued 730. yeares as saith Philo Graftonan his Chro. fol. 7. ¶ Lyra saith that when Lamech perceiued he had slaine Caine whom the Lord had forbidden him in paine of greate punishment he fell vpon his owne seruant beat him so that he died Of a certeine sect called Caini Caini were heretiks which honoured Caine and tooke him for their father They highlie estéemed of Esau Chore Dathan Abiram with the Sodomits They called Iudas the traitour their cosin honouring him for betraieng of Christ affirming yâ— he foresawe how great a benefit it would become vnto maÌ„kinde They reade a certeine Gospell written as they saie by Iudas they reuiled the lawe and denied the resurrection Epiphani haeres 38. August de haeres CAIPHAS How he was the mouth of God and the mouth of the diuell all at one time HE was the mouth of God in as much as God made him to saie that his people could not be saued but onely by the death of his sonne Iesus Christ but he was the mouth of the diuell according to his intent after the which he so spake for he did not speak according to the meaning of the holie Ghost but as a murtherer an enimie of truth pretending the death of Iesus Christ because of the hatred which he bare towardes him ¶ God made him to speake neither could his impietie let Gods purpose who caused this wicked man euen as he did Balaam to be an instrument of the holie Ghost Geneua ¶ The spirit of prophesie doe manie times speake by the mouth of an vngodly man for the vngodlie are so excecated and blinded that they do oftentimes speak against theirown selues vnwittinglie and that to their vtter vndoing and destruction â— Sir I. Cheeke CALL What it is to call vpon the name of the Lord. IN that time beganne men to call vppon the name of the Lord. ¶ To call vpon the name of the Lord is to require all things of him and to trust in him giuing him the honour and worship that belongeth vnto him as in Gen. 12. 8. T. M. ¶ In these daies God began to moue the heartes of the godly to restore religion which a long time by the wicked had ben supprest Geneua Of three mnner of callings Manie are called c. ¶ Christ speaketh of the externall calling by the preaching of the Gospell of yâ— which there are three degrées All men are called yea euen they which heare not these which are dumme and are deafe minded are also called The second sort enter in and promise that they will serue God neuertheles their consciences condemneth them because they haue not the true root As Symon Magus which did faine himselfe to beléeue of the faithful being conuicted in his conscience by the truth of the Gospell professed the same but he had no roote as Peter casteth him in the téeth Such are they trulie to whom the Lord sendeth his holie spirit and whome for a time he illuminateth but at the length by the iust desert of their ingratitude he forsaketh them and striketh them with great blindnesse The third calling is speciall of great efficacie by the which God doth verie much aduance the elect faithfull onelie when that by the inward lightening of the spirit he bringeth to passe that the word preached abideth in their hearts To these testimonie is giuen by the same spirit that they are the adopted sonnes of God We cannot iudge who are the elect and who are the reprobate for we ought to leaue this iudgement vnto God Notwithstanding by signes there maie be some coniecture had but we must alwaies beware of rash iudgement Euerie man that is elected and chosen of God is fullie certified in himselfe of his calling The which thing we maie dailie beholde For manie are brought into the Church which afterward fall awaie from the same either béeing terrified by persecution or els béeing ouercome with some other temptation Such trulie are of the number of them that are called but are not elected for héereby our election is proued if we perseuer vnto the last end Mar. fol. 51. ¶ First all men be generallie called euen those that doth not heare the word for vnto them both heauen and earth and and the creatures comprehended therein doth not cease to preach the almightie power of God and also his goodnesse and mercie so that all men as the Apostle saith are vnexcusable before the maiestie of God And with them maie be comprehended those that heare the word who though they be called be so deafe in their hearts and mindes that they will neither giue care nor héede to the calling The second sort that be called doe professe the Christian religion receiue the word but it hath no true root in them as Symon Magus being conuinced in his heart yâ— the gospel was true did for a time professe but because it had no root in him he did soone fall awaie from it Such are them to whom yâ— Lord doth giue his holy spirit illuminating theÌ„ for a time but after ward he doth forsake them because of their ingratitude and vnthankfulnesse doth strike them with great blindnesse The third manner of calling is both particular and also most effectuall For by it the Lord
that Christ was borne of the virgin Mary saieng he was gotten of the séede of Ioseph Also that his bodie suffered and that his soule onelie was receiued into heauen He liued about the yere of our Lord. 142. CARREN OR CARKAS ¶ Looke Eagles CASTOR AND POLLVX What these two were and how they were worshipped Whose badge was Castor and Pollux ¶ These in olde time were estéemed as Gods which if they appeared both together were counted fauourable and luckie to mariners and such as trauailed the Seas If one after another or but one alone vnfortunate and cruell The owner of the ship caried the badge of them not without great confidence therein that these two Gods would prosper his voiage because he honoured them with the carieng thereof Tindale ¶ Those the Panims fained to be Iupiters children and Gods of the Sea Geneua ¶ So they vsed to decke the fore-part of their ships wherevpon the ships were called by such names Beza CAVE OR DENNE What difference is betweene a caue and a denne MAde them dennes in the mountaines and caues raelits to auoid the miseries made them caues For so doth this Hebrue word Manaharoth signifie denies It is in Hebrue writeten Mearoth But what difference there is betwéen these two words as much as I can gather by the Hebrâ—es I will declare Those first places were in bankes of hills and were so called because from the vpper parts they had certaine chinkes and holes which were like windowes so that through them they had light sufficient within And yâ— same places were verie hansome for men to dwell in theÌ„ R. Leui. saith yâ— through those holes and cliftes which were like windowes spies when they saw the Madianites comming did vse either by kindeling of fires or by some other token to giue knowledge vnto the Hebrues whereby they might gather their stuffe fruits and cattels into the dennes and lead them awaie from the enimies which were comming by For dennes were not in mountaines but places vnder the earth in the fields being darke and without light wherein men did not dwell but they might after a sorte hide their things and goods But Caues in Latine are called Specus a speciendo which is to behold and looke vpon because out of them as out of high places they which were ther vsed to looke through c. Pet. Mar. vpon Iudic. fol. 112. CAVSE What the cause of vnbeliefe is and also of faith Obiection What is the cause that the one sort through vnbeliefe do reiect the Gospell when it is offered them that the other receiue it by faith Aunswere It is not to be meruailed at when men by their vnbeliefe and vnkindnesse reiect the Gospell but it is meruaile that some are found that doe receiue it by faith For that all men being corrupted with sin is of such peruerse nature wickednes that they cannot nor will not beleeue in God nor follow his word And though that manie of contrarie nature be found which not onelie receiue by faith the word of God Iesus Christ our Lord but are also readie to laie downe their life to adandon the same for the confession of their faith vnderstand they are not such of nature but by the grace of God by the which they are renued transformed into a new nature are new creatures For it is not flesh and bloud that hath reuealed it to them but the heauenlie father Pet. Viret How the cause of sinne is not to be laid vnto God God compelleth no man to sinne but euerie man willinglie sinneth wherefore the cause of sinne is not to be laied in him Pet. Mar. vpon ludic fol. 163. How the successe maketh not the cause either good or bad If the successe be euill the cause is not therfore straight way euill Neither if the successe be good is yâ— cause therfore straight way good Nabuchodonozer destroied Iewrie and led away the Nations that were adioining captiues into Babilon yet was not his cause therefore good Gods cause indéede was iust for he would by that meanes take vengeance of a rebellious people But Nabuchodonozer thought nothing els but to exercise his tyrannie Ioseph because he would auoid adulterie was cast into prison and yet was not his cause therefore euer a whit the worse Dauid was reiected of Absalom yet was not Absaloms cause therefore any whit the better In our time Princes that are Protestants haue had euill successe in warre yet is therefore not yâ— cause of the Gospell to be thought yâ— worse The Beniamites now got the victorie more then once or twice in a cause most wicked The holie Martyrs in our time are most miserarablie slaine of Tyrants that with most cruell kinde of torments and yet we nothing doubt but their cause is most excellent England had of late as touching the word of God truth a Church most rightlie instituted which was afterward miseblie disiected and seperated neither followed it thereby that the cause of Religion was euill But now thankes be giuen vnto God that hath restored it Pet. Mar. vpon Iudic. fol. 271. ¶ Looke Sinne. CENCHREA How Paule vesd himselfe at Cenchrea what Cenchrea as ANd he shore his head in Cenchrea ¶ Cenchrea is an hauen at Cormth where Paule taking ship did sheare his head according to his vowe For according to the Lawe of Moses they that vowed themselues to God were commanded to suffer their haire to growe as long as they would continue Nazarites and afterward to sheare it to burne it This did Paule not forgetting what he had before decréed with yâ— Apostles touching the abolishing of yâ— law But lest the Iewes which beleeued shuld be offended he fained himselfe a Iew to win yâ— Iewes Tindale CERDON Of the wicked opinions of this man HE taught that Christ was neuer borne of a woman that he had no flesh nor suffered anie passion but séemed onely to suffer He affirmed that God which is declared in the Lawes Prophets to be God was not the father of our Sauiour Christ forsomuch as he was knowen the other vnknowen The one was iust the other was good It was his doctrine also that some creatures of themselues were euill that they were not made of the God that was the chiefe goodnesse but of another God of all naughtinesse whom he called the chiefe or principall mischiefe He was about the yeare of our Lord. 144. Eliotâ— Eusebius li. 4. cap. 10 11. CEREMONIES What Paule meaneth by Ceremonies ¶ Looke Rudiments When Ceremonies maie be retained when not SO long as it maie be vnderstood of all people what is ment by them and so long as they serue the people preach one thing or other they hurt not greatlie Although the free seruant of Christ ought not to be brought violentlie into subiection vnder bondage of mens traditions As S. Augustine complaineth in his daies how that the condition and state of the
pleasure is to be done Ric. Turnar CHIEFE PRIEST ¶ Looke Supremacie CHILDREN How children are not forbidden to come to Christ. SUffer ye children to come vnto mée c. ¶ Unto such as children be doth the kingdome of God perteine therefore ought children to be brought vnto Christ not onelie by Baptime which is the seale of the kingdome of heauen but also by godlie education and bringing vp Sir I. Cheeke They brought vnto him also Babes ¶ The children were tender and young in that they were brought which appeareth more euidentilie in that that they were infants which is to be marked against them that are enimies to the baptising of child 〈…〉 Beza And shall be filled with the holie Ghost ¶ Sith that children mâ—ie be filled with the holie Ghost euen in their mothers wombeâ— who can forbid them to be baptised For Saint Peter saith who can forbid those folkes to be baptised with water sith that they haue receiued the holy Ghost as well as we Act. â—o1 47. Againe Paule faith He that hath not the spirite of Christ is not his But the children are Christs they then haue the spirit of Christ so ought to be baptised Sir I. Check ¶ Looke Baptising of children How children ought to be brought vp Saint Paules doctrine is that children be brought vp in godlinesse and good ciuilitie which both be comprehended in his words when he saith Yée parents bring vp your children in nurture and awe of the Lord. The same is taught and confirmed in Tobie where he saith All the daies of thy life beare God in thy minde beware thou consent not vnto sinne First he willeth him to studie godlinesse next to beware of sinne that he be not entised therevnto Hemming Of children adopted ¶ Looke Adoption Of the children of this world Children of this world are wiser in their generation then the children of light ¶ This is a most gréeuous complaint that worldlie men are more carefull in getting temporall goods which perteine onelie to this present life and continue but a verie short time then Christians are carefull for the getting of heauenlie goods which shall endure for euer Hemming Men that are giuen to this present life contrarie to whome the children of light are set S. Paule calleth those spirituall and the other carnall Beza How the children of God are holpen of the Infidels And all that were about them strengthenâ—d their handes with vessels of siluer and golde c. ¶ The Babilonians Chaldeans gaue them these gifts Thus rather then the children of God should want for their necessities he would stirre vp the verie hearts of Infidels to helpe them Geneua What is vnderstood by children in this place If a man die hauing no children c. ¶ Under which name are daughters also comprehended but yet as touching the familie and name of a man because he that left daughters was in no better case then if he had left no children at all for they were not reckoned in the familie By the name of children are sonnes vnderstood Beza CHILIASSIS Of the fond opinion of this man THe Chiliassis whoÌ„ in latin we maie call Mellenarij thought that this inheritaunce of the whole world shal be declared before the ende of this worlde when Christ as they thought should reigne a thousand years in this world with his Saints hauing destroied and ouercome all the wicked And these men it should seeme followed the Oracle which is said to come from Elias yâ— the world should endure 6000. yeares these yeares they thus describe saieng that 2000. yeares passed away before the lawe 2000. vnder the lawe and so manie shall be vnder yâ— Gospell Afterward they adde a thousand years in which say they shall be the chiefe rest so that the thousand last years they call the sabaoth And so they appoint a wéeke in which euerie particular daie is called for a thousand yeares according to that which is said A thousand yeares is with the Lord as one day and againe One daie as a thousand yeares Augustine maketh mention of this opinion in his 20. booke and 7â— chapter De ciuitate Dei and saith that it was after ◠〈…〉 tollerable and that he himselfe once was of the same opinion But that which they added concerning pleasures delighte worldlie honours which they said all the faithfull shoulde for the space of those thousand yeares eniâ—ie togethers with Christ he earâ—estly veproueth c. Eusâ—bius Cesariensis in the third booke of his history saith that this opinion had his beginning of Cheriâ—hus the heretik of whom Dâ—omsius Bishop of Alexandria expâ—unding the Apocalips of Iohn thus writeth That hée was altogether giuen to lustes and vnto the bellie and therefore attributed these carnall delights vnto the kingdome of Christ which shuld continue a thousand yeares Pet. Maâ— vpon the Rom. fol. 88. CHORE How this Psalme made by the children of Chore is vnderstood A Mysticall Psalme made by the children of Chore. ¶ We reade in the 16. Chapter of the booke of Numeri that a certeine man named Chore which was the great Nephew of the Patriarke Leui or els to whom Leui was Perannus his great graund-father with other Captaines mo rebelled against Moses and Aaron whose fact displeased almightie God so sore that he caused the earth to open and to swallowe vp Chore with all his companie their wiues children and all their substaunce Now séeing that all his substance wife and children went the same waie that he did how can it be true that the children of Chore should be makers and setters foorth of this 42. Psal. of Dauid as the title thereof maketh mention To this question aunswere is made in the 26. of Nu. where it is written yâ— when Chore was swallowed vp of the earth God miraculouslie preserued certeine of Chores children of whose ofspring there came afterward certeine that proued verie excellent learned men and notable wise men namelie these foure Ethan Heman Calcal and Darda as who should saie these men excelled all other Loe such noble men came of the spring of Chore of whome the title of this Psalme and diuerse other Psalmes to their perpetuall name and renowme doth make mention calling them the children of Chore because they sprang of yâ— séede of Chore and of his children whom God did miraculously preserue from the swallowing of the earth and not because they were his naturall children For it is well knowne that Chore liued in Moses time against whoÌ„ he was yâ— chiefe in stirring vp of rebellion against him Againe Ethan Heman Calcal Darda which were the naturall sonnes of Mahol liued and flourished in Salomons time which was 400. and almost or altogether fourescore yeares after that Chore was killed So that these men could not be the naturall sonnes of Chore but they are called his children and his sonnes because they came of his porgenie and of his ofspring CHOSEN Wherefore
we are chosen WE are not chosen of God to breake his commaundements but for to liue in holinesse and righteousnesse all the daies of our lyfe How God hath chosen vs and we not him You haue not chosen me saith Christ but I haue chosen you ¶ Who hearing this saieng of our Lord dare bee so bolds as to saie that men are chosen through beliefe whereas rather they are chosen that they maie beléeue least y◠they should bée found to haue chosen Christ first contrarie to the sentence of the truth vnto whom Christ saith you haue not chosen me but I haue chosen you Pet. Viret Obiection We were chosen do some saie before the foundations of the world were made because that God did foresee that we shoulde be good and not that he himselfe should make vs good Aunswere God saith ye haue not chosen me but I haue chosen you for if he had therefore chosen vs because he had foreséene that we shoulde bée good he should also haue knowne before that we should haue chosen him Veron How God is said not to haue chosen manie wise men Paule saith that God hath not chosen manie wise men after the flesh nor manie men of power nor manie noble men borne And yet the same man saith God will haue all men saued how then doth he nor choose God is said not to haue chosen them not because he would not haue them saued but for the sequele of it that is to saie because the wisedome of this world power nobilitie of birth do like baits entice and withdrawe manie from the obedience of the Gospell Dauid was rich and puissant and so was Nero. But Dauid was not entised by the riches and power to fall from the Gospell as Nero was to his owne destruction And so foorth of other like Hemmyng Of Marie Magdalens good choosing Marie hath chosen that good part which shall not be taken from hir ¶ She hath chosen the hearing of the word of God which euer endureth is the onelie waie to euerlasting life Tindale ¶ The good part that is the hearing of the word of God from the which it was not méete that she should bée drawne hauing not alwaies opportunitie to heare the same The Bible note How God chooseth two manner of waies I haue chosen you twelue saith the Lord and one of you is the diuell ¶ It is to bee vnderstood that there is two manner of choosing The one whereby the Apostles were chosen to that most worthie office of Apostleshippe that they were in and the other wherby they wer chosen into life euerlasting Therfore when Christ saith that Iudas was chosen with the other Apostles that same must be vnderstood of the office wherevnto he was called and chosen with the other For when he speketh of the election that doth perteine to life euerlasting hée doth altogether exclude him from the number of the chosen I doe not saith he speake of you all I know whom I haue chosen I. Veron ¶ Looke Iudas Calling Election Predestination Of the choosing of Ministers Looke Ministers CHRISOLITE The nature of this stone and what it betokeneth The seauenth a Chrisolite ¶ This stone glittereth like gold and casteth out burning sparkes Wherby are ment those that vnderstand the diuine Scriptures both in word worke doe vtter that vnto others which they themselues vnderstand Marl. fol. 300. ¶ The seauenth foundation is of a Chrisolite or Turcas which shineth as golde and séemeth as it shoulde send foorth sparkes vnder this are they comprehended which hauing the wisdome of the spirit inflameth other with it prouoking them thereby to the loue of God and their neighbour This did Moses Esau Barnabas and Paule in whom the glorie of the Lord appeared plenteouslie Bale CHRISOTRACE The description of this stone and what it betokeneth THe 〈…〉 a Chrisoprade ¶ This is of a greene colour intermedled with golde and it betokeneth such as resembleth the freshnesse of the euerlasting countrie by charitable intercommuning one with an other Mirl vpon the Apoc. fol. 300. ¶ The tenth was a Chrisoprace whose condition is to shine like golde and yet he is greene in sight Such are they which hauing godlie wisdome vttereth it according to the talent giuen them of the Lord thereby renuing the dull spirits of other vnto heauenlie things Among this sort maie 〈…〉 be numbred which sawe manie wonderfull visions And so maie Simeon and Anna in the Gospell Bale CHRIST How Christ was first promised to Adam WHen the first man Adam through the craft and subtiltie of the Serpent whom the diuell had set for his minister to deceiue him had lost the felicitie of Paradise and made himselfe and all his posteritie for euer subiect to death and all other calamities and nuseries of this world where afore it was in his power alwaies to haue liued Then almightie God for the saluation of mankinde promised that of the séed of the woman Christ should come and destroie the power of Satan and deliuer vs frée from sinne and death Lanquet How Christ grew in age and wisdome Christ as touching his Godhead did not grow in age wisdome and fauour but in respect of his manhood in that he was verie man whose example would God we could follow that as we grow in yeares so we might grow in wisdome and fauour with God and men Hemming How Christ is called Dauids sonne If Dauid call him Lord how is he then his sonne ¶ Christ in that he is a verie naturall man is Dauids sonne but in that he is a true and a naturall God equall with the Father he is also his Lord. Sir I. Cheeke How Christ had moneie Looke Moneie Whie Christ became man As through a naturall man we were banished out of Paradise made the children of dampnation so it pleased the almightie trinitie neither by an Angell nor Archangell but by a naturall man to restore vs againe and made vs heires of saluation as Paule witnesseth By a man came death and by a man commeth the resurrection of the dead for as by Adam all die euen so by Christ all be made aliue R. Hutchynson Whie Christ fasted Like as it pleased God to giue power vnto Moses xl daies twice in the mountaine not for the auoiding of temptation but for to set foorth the glorious lawe and will of the Father then to be published And Elias béeing sent to anoint a king ouer Siria a king and a Prophet ouer Israel by whom both these kingdomes should be cleane altered and chaunged did fast fortie daies from all maner meates for the declaring of the power of God in his works So did it please Christ of his owne power to fast fortie daies that the Iewes shoulde haue none occasion to thinke him inferiour to those tw◠their great Prophets in the publishing of his Gospell and gladde tidings vnto the world and his renuing of all things not to the
stirred him to beléeue that it was no vaine doctrine but that it must néeds be of God in the it had such power with it For it happeneth that they which will not heare the word at beginning are afterward moued by the holie conuersation of them the beléeue c. Read 1. Pet. 3. 1. 1. Cor. 16. Tin How the church is our Mother Christ is our Father as the Church his sponse is our Mother As all men naturallie haue Adam for their father Eue for their mother so all spirituall men haue Christ for their Father and the church for their mother And as Eue was taken out of Adams side so was the church taken out of Christs side whereout flowed bloud for the satisfaction and purging of our sinnes D. Harpsfield in the booke of Mar. fol. 1791. He shall not haue God to be his Father which acknowledgeth not the church to be his Mother Moreouer without the church saith Saint Austen be the life neuer so well spent it shall not inherit the kingdome of heauen ¶ This is not ment of the Popish Church but of the holie catholike or vniuersall Church which is the communion of Saints the house of God the citie of God the spouse of Christ the piller and staie of the truth out of this Church there is no saluation indeede N. Ridley How the Church is visible The Church is none otherwise visible then Christ was héere on earth that is by no exteriour pompe or showeâ— that setteth hir foorth commonlie and therfore to see hir we must put on such eies as good men put on to see Christ when he walked heere on earth for as Eua was of the same substaunce that Adam was of so was the Church of the same substaunce that Christ was of flesh of his flesh and bone of his bone as Paule saith Ephe. 5. 30. Looke therfore how Christ was visiblie known to be Christ when he was héere on earth that is by considering him after the word of God so is the Church knowen Bradford Markes whereby the Church is knowen The Church saith the Papists hath thrée markes vnitie antiquitie and consent These thrée saith the Aunswere maie be as well in the euill as in the good as well in sinne as in vertue as well in the Diuells church as in Gods Church As for example Idolatrie among the Israelites had all these thrée Chrisostome telleth plainlie that the Church is well knowen tantummodo per Scripturas alonelie by the Scriptures Bradford Master Caluine saith This honour is méete to be giuen to the word of God and to his Sacrraments that wheresoeuer we see the word of God trulie preached and God according to the same trulie worshipped and the Sacraments without superstion administred there we maie without all controuersie conclude the Church of God to be And a little after So much we must estéeme the word of God and his Sacraments that whersouer we may finde them to be there we certainelie know the Church of God to be although in the common life of men manie faults and errours be found Whitegift fol. 81. Of the Church of Antichrist the Pope The tyrannie of the Popes Church sheweth them not to be Christs Church The Church saith S. Hylarie doth threaten with vanishments and imprâ—onments and the compelleth men to beleeue hir which was exiâ—ed and cast into prison She hangeth on the dignitie of their fellowship the which was consecrated by the threatnings of persecutors she causeth priests to flée that was increased by the chasing away of Priests Shée glorieth that she is loued of the world the which could neuer be Christs except the world did hate hir To proue that the spirituall aâ—aiâ— and gorgeous apparrell that is vsed in the Popes Church doth not make the Church S. Barnard saith thus They be the Ministers of Christ but they serue Antichrist They go gorgeouslie araied of our Lords goods vnto whom they giue no honour And of these commeth the decking of harlots that thou seest dailie the game-plaiers disguisings and kings apparrell Of this commeth golde in their bridles in their saddles and in their spurres so that their spurres be brighter theÌ„ the Altars Of this commeth their plenteous wine presses and their full sellers belking from this vnto that Of this commeth their Tonnes of sweete wines Of this bée their bagges so filled For such things as these be wil they be rulers of the Church as Deacons Archdeacons Bishops and Archbishops c. D. Barnes fol. 2 6. Obiection Hath God saith the Papists forsaken his Church a thousand yeares and were all our fathers deceiued before Luther was borne such antiquitie vnitie and vniuersalitie was it al in errour c. Aunswere Was the world deceiued so manie hundred yeares Whie should it not The Lord ordeined that there should come an apostacie and generall fall from the saith of Christ that the world might be seduced with the man of sin whose age began in the Apostles time and shall not vtterlie die till the daie of Christ. Thus the Lord appointed and so let it be for all things are for his glorie Deering Of the vniuersall Church ¶ Looke Vniuersall CIRCVMCISION What circumcision doth represent CIrcumcission representeth the promises of God to Abraham on the one side and that Abraham and his séede should circumcise and cut of the lusts of their flesh on the other side to walke in the waies of the Lord. Tindale fo 6. There be two Circumcisions the one outward made in the flesh by mens hands cutting awaie a round péece of the skinne of the secret members And this Circumcision was not necessarie to saluation after the Gospell was openlie preached after Christs passion but was abrogated and left as indifferent and not necessarie to saluation The other Circumcision was the inward Circumcision by yâ— spirit of God by yâ— which yâ— who le bodie is mortified put away cléerelie by the spirit by faith in Christ. And this Circumcision is necessarie to saluation L. Ridley Circumcision is nothing of it self it signifieth yâ— blessed séede in which al nations are blessed And it signifieth yâ— circumcision of the hart which consisteth in yâ— spirit not in yâ— flesh D. Heynes The Nazares did contend no Nation to appertaine to the Church of God vnlesse they were circumcised Paule Barnabas said that all as well Gentiles as Iewes if they beléeue in Christ should be saued without circumcision D. Heynes Circumcision was the holie action whereby the flesh of the fore-skinne was cut awaie for a signe of the couenaunt that God made with men Or to describe it more largelie Circumcision was a marke in the priuie members of men betokening the eternall Couenaunt of God and was ordeined by God himselfe to testifie his good will towards them that were circumcised to warne them of regeneration and cleannesse and to make difference betwixt the confederates of God and other people or nations Bullinger fol. 355. What
euen in this that thou hast not gone awaie confessed that thou art one of the number of them at the least thou doest not partake had it not bâ—ne better that thou hadst not bâ—ne present Thou wilt saie I am vnworthie therefore neither wast thou worthie of the Communion of praier which is a preparing to the receiuing of the holie mysterie Cal. in his Insti 4. li. cap. 17. Sect. 45. How the Sacrament at the Communion ought to be receiued in both kindes WE haue found saith Gelasius that some receiuing onely the portion of the holie bodie doe abstaine from the Cup let them without doubt because they séeme to be bound with I wot not what supersticion either receiue the Sacraments whole for the deuiding of this mysterie is not committed without great sacriledge Cal. in his Inst. 4. b. cap. 17. sect 49. Reasons made of the Catholikes to proue a Communion in one kinde Aunswered 1. Reason Christ brake bread to his Disciples in Emaus and vanished out of their sight before he tooke the Cup blessed it Of which place they gather yâ— the communion was ministred in one kinde Aunswere S. Augustine Gregorie Iulianus Dionisius Lyra Winford with others saie it was not the Sacrament but the breaking of bread there was hospitalitie and enterteining of strangers Their words be these First S. Augustine saith because they were giuen to hospitalitie they knewe him in breaking of the bread whom they knewe not in the expounding of the Scriptures Gregorie saith they laie the table and set foorth bread and meate and God who they knewe not in the expounding of the Scriptures they knew in breaking of bread Dionisius He tooke bread and blessed it but he turned it not into his bodie as he did at his Supper but onelie as the manner is to saie grace or to blesse the meate Antonius Iulianus He tooke bread blessed it brake it and gaue it to them as his manner was before his passion Lyra saith They knewe him for that he brake the bread so euen as if it had bene cut with a knife Winford It cannot be gathered saith he neither by the texte of S. Luke nor by the Glose nor by the auntient Doctours that the bread that Christ brake after his resurrection was the consecrate or sacramentall bread therfore I saiâ— that foolishlie by consequence that falselie he alledgeth S. Augustin to his purpose Thus by these authorities it is proued not to be the sacrament In the text ther is no mention made of consecration neither yet yâ— either Christ himself or the Apostles did eate the bread 2. Reason The breaking of bread in the 27. of the Acts of the Apostles by S. Paule they affirme to be the Sacrament Aunswere If S. Paule gaue the Sacrament being at that time in perill of shipwracke he gaue it onelie to Infidels that knew not Christ. And Chrisostome enlarging S. Pauls words saith thus I praie you take some sustenaunce it is behouefull that ye so do yâ— is to saie take some meate lest perhaps ye die for hunger 3. Reason Egesippus witnesseth of S. Iames that he neuer drank wine but at our Lords Supper Aunswere S. Hierom saith that S. Iames continued Bishop in Hierusalem the space of 30. yeares vntill the seauenth yeare of Nero. If it then be true that Egesippus writeth of S. Iames that he neuer dranke wine but at our Lords Supper then it must néeds follow yâ— being bishop in Hierusalem the space of 30. yeres he neuer said Masse or els consecrated in one kinde which thing by Gelasius is counted Sacriledge 4. Reason Melciades Bishop of Rome ordeined that sundrie Hoasts should be consecrated and sent abroad among the Churches Parishes that Christen folkes should not be frauded of the holie Sacrament whereof they doe gather a Communion in one kinde because the wine could not be so conuenientlie caried Aunswere Whereas the maintainers of the Communion in one kind make so great a matter of the carieng of the wine defrauding the people of one kinde of Christs institution marke this that followeth S. Hierom writing of Exuperius Bishop of Tholouse in Fraunce saith thus There was no man richer then he that caried the Lords bodie in a wicker basket and his bloud in a glasse Also Iustâ—us Martir declaring the order of his Church in his tune saith thus Of the things that be consecrate that is the bread water and wine euerie man taketh part the same things are deliuered to the deacons to be caried vnto them that be awaie Héere ye sée it was a common vsage in those daies to carie the Sacrament in both kindes 5. Reason The Councell of Nice decréed that in the Church where neither Bishoppes nor Priests were present the Deacons themselues bring foorth and eate the holie Communion which cannot be referred saie they to the forme of wine for cause of sowring and corruption if it be long kept Aunswere Rufinus writeth in this sort In the presence of the priests let not the Deacons deuide or minister the Sacrament but onlie serue the Priests in their office But if there be no Priest present then let it be lawfull for the Deacon to minister Héere is no mention made of these words Let them bring it foorth themselues and eate Which wordes in verie déede is neither found in the Gréeke nor in the decrees nor in the former ediction of the Councell nor yet alledged by Gracian Therefore the meaning of the Counsell of Nice is not that the Deacons shall goe to the Pix and take the Sacrament reserued and eate it But in the absence of the Priest they might consecrate the holie mysteries and deliuer the same vnto the people as maie be gathered by the words of Rufinus before rehearsed 6. Reason Women receiued the Sacrament in a linnen cloth Tertulians wife receiued it at home before meate S. Cipriane saith a woman kept it at home in a chest These examples they alledge to proue that the people receiue the Sacrament in one kinde and not in both Aunswere That women and other kept the Sacrament and caried it about them and that in both kindes is manifestlie proued by these Authorities following Gregorie Nazianzene writing of his Sister Gorgonia saith thus If hir hand had laied vp anie token of the pretious bodie and of the bloud mingling it with hir teares c. Héere hée saith shée had laied vp both parts Againe Amphilochius saith that a certeine Iewe came and receiued among the faithfull and priuelie caried part of either home with him how or wherein it is not written Truly the thrée examples aboue rehearsed are nothing els but méere abuses of the Sacrament and therefore as it appeareth by Saint Cipriane God shewed himselfe by myracle to be offended with it fraieng the woman that so had kept it with a flame of fire And it was decréed in the Councell holdon at Cesarea Augusta in Spaine that if a man receiued the Sacrament and eate not the
life of man did set certaine lawes the which certaine men would haue had a Lawe to be brought in that the Bishops Priests Deacons and Subdeacons should not lie with their wiues which they had married before their consecration But Paphuntius a Confessour being vnmarried himselfe did withstand them and said that their marriage was honourable and it was pure Chastitie for them to lie with their wiues So that the Councell was perswaded not to make anie such law affirming it to be a grieuous occasion both vnto them and also vnto their wiues of fornication The Councel did allow this sentence so yâ— nothing was decréed as concerning this thing but euery man was left to his own frée wil not bound of any necessitie ¶ Héere is to be noted that this holy Councell did not recken it an vnpure filthie thing for a Bishop or a Priest to companie with his wife but to graunt that it is a pure a cleane chastitie for a Priest to companie with his wife Also at this Councell it was decréed that the Patriarkes of Alexandria and Antiochia should haue like power ouer the Countreies about those Cities as the Bishops of Rome had ouer the Countreies about Rome D. Barnes A Councell was holden at Sardis where 300. Bishops approued the Actes of Nicene Councell But the Bishops of the East refused to be in their companie and assembled them at Philipolis where they cursed the sentence of the foresaide Councell of Nicene Cooper A Councell helde at Eliberis in Spaine in the time of Constantine decréed that the Usurer should be excommunicated that Tapers shuld not burne in the daie time in Churchyards that women should not frequent vigills that Images should be banished the Church that nothing should be painted on the wall to be worshipped that euerie one should communicate thrice in the yeare Tom. 1. concil In the Councell of Gangreus this decrée was made If anie man doe iudge or condemne a Priest that is maried that he maie not by the reason of his mariage doe sacrifice but will abstaine from his Masse by reason thereof cursed be he The occasion of this Councell was this There was a certaine heretike called Eustachius the which did among other heresies teach that no maried man should be saued Also he taught that priests which did marrie ought to be despised and in no wise for to handle the blessed Sacrament D. B. In this Councell it is written on this wise Considering that it is decréed among the lawes made by them of Rome that no Deacon nor Priests shall companie with their wiues therfore we notwithstanding that decrée following the rules of the Apostles and the constitutions of holie men will that from this daie foorth mariage shall be lawfull in no wise dissoluing the matrimonie betwéen them and their wiues nor depriuing them their familiaritie in time conuenient Whosoeuer therfore shall be found able of the order of Deacons Subdeacons or of priesthood we will that no such men be prohibited to ascend the dignities aforesaid for the cohabitation of their wiues Nor that they be constrained at the receipt of the orders to professe chastitie â—or to abstain from the companie of their lawfull wiues It followeth if anie man presume therefore against the Canons of the Apostles to depriue Priests or Deacons from the copulation and fellowship of their lawfull wiues let such a man bée deposed Semblablie both Priests and Deacons which putteth away their wiues vnder the colour of holines let them be excommunicate but if they continue in the same let them be deposed ¶ Note how this Councell doth condemne by name the Popes Decrées which hath commaunded spirituall men to forsake their wiues D. Barnes A Councell was assembled at Arminium in the which 200. Bishops of the West established the Councell of Nicene But the Arrians would not agrée therevnto The Bishops of yâ— East by the commaundement of Constantius helde a Councell at Necomedia and from thence were transferred to Seleucia and there indeauoured to confirme the heresie of the Arrians In the third Councell at Carthage it was decréed that the Cleargie in their yeares of discreatién should either marrie or vowe chastitie that the chiefe Bishop should not be called the Prince of Priests or highest Priest but onlie the Bishop of the chiefe Sea Tom. 1. concil A Councell helde at Hippo. Anno Domini 417. decréed that Bishops and Priests should looke well vnto their owne children that no Bishop should appâ—ale ouer the Sea that the Bishop of the head Sea should not be called the chiefe Priest that no Scripture be read in the Church but Canonicall Tom. 1. concil A Councell holden at the citie of Pize where both Gregorie and Benet were deposed and Alexander the 5. chosen Bishop of Rome Gregorie and Benet that deposition notwithstanding helde stil the title of Papalitie and so were there 3 Bishops vntill the comming of Constaunce Cooper By procurement of the Emperour Sigismound a great Councell was holden at Constaunce for yâ— vnion of the Church which continued for the space of 4. yeares To what profite of the Church let him iudge that hath diligentlie read the Histories of that time with the Aâ—tes of the Councell and well considered what thereof ensued In this Councell were 3. Bishops deposed the doctrine of Wickleffe condemned with Master Iohn Hus and Hierom of Phrage adiudged to be burned for preaching against the Bishop of Romes vsurped power At this Councell it was enacted that no faith is to be kept with heretikes Cooper The second Councell of Nice was 781. yeare after Christ holden by a multitude of idolatrous flattering and vnlearned Priests which to féede the humour of that wicked Empresse Irene were gathered together not in the name of Christ but against Christ c. And against this vnlearned and blasphemous Councel Carolus Magnus wrote a booke in which he confuteth that grose heresie of adoration of Images About the yeare of our Lord 1435. was kept the Councell of Basile without anie profite to the Church and to the great trouble and disquieting of the same For there was a long season horrible contention among the Prelates and Bishops ther assembled whether the authoritie of the Romane Bishop were of more power then a generall Councel or not Insomuch that of diuers learned Bishops and other it was concluded that the Bishop of Rome was an Heretike and by their consents was deposed because he would not obey the authoritie of the generall Councell Eugenius the Bishop perceiued that the Councell entended diuers things contrarie to his prerogatiue endeuoured by all meanes possible to delaie the same councell or to transfer it to some other place wher more fauour shuld be shewed him as at Bouenia Ferraria Florentia or other where but by the aduertisement of the Emperour he graunted it to procéede at Basile But
Saint Mathew calleth Prima Sabbati Saint Marke in the 16. Chapter doth call it Vna Sabbati saieng Cum transisâ—et Sabbatum Maria Magdalena Maria Iacobi Salomi emeruÌ„t aromati vt venientes vngerent Iesum valde mane vna Sabbatorum veniunt ad monumentem orto iam sole These places doe proue that the Iewes did vse to call the first of the wéeke Prima Sabbati and the second daie Secunda Sabbati the third Tercia Sabbati the fourth Quarta Sabbati the fift Quinta Sabbati And the sixt which we call Fridaie they did call Sexta Sabbati vell dies parascenes the daie of preparation to the Sabboth The Gentiles following the Hebrues in the number of daies concerning the wéeke they did yet chaunge the names of the daies according to the names of their Gods which they did wéekelie worship Primum dicabant sole secundum lunae The first daie in the honour of the Sunne which they did count the giuer of light they did call Dies soli Sundaie The second in yâ— honour of the Moone which they did count the giuer of the bodie they did call Dies lunae Mundaie The third daie in the honour of Mars whome they did worshippe as the giuer of lustie courage they did call Dies Marti Tuesdaie The fourth day in the honour of Mercurie to whome they did ascribe the gift of wisdome and eloquence they did cal Dies Mercurij Wednesdaie The fift daie in the honour of Iupiter to whome they did ascribe the gift of temperaunce sobernesse and discreation they did call it Dies louis Thursdaie The sixt daie in the honour of Venus the Goddesse of loue they did call Dies Veneris Fridaie The seauenth daie in the honour of God Saturne the promoter of men to lumpish lowring and heauie dulnesse they called it Dies Saturni 〈…〉 Now Siluester Bishoppe of Rome about a 300. yeares after the ascention of Christ made manie lawes and decrees ecclesiasticall of the which this was one that the daies of the wéeke should loose their olde name The day which before was called Dies Solis shuld now be called Dies Dominicus Mundaie he called Feria secunda Tusedaie Feria tertia Wednesdaie Feria quarta Thursdaie Feria quinta And Fridaie Feria sexta The name of Saterdaie he reteined stil onely altering the feast into Sundaie ¶ This word Feriae is alwaies vsed in the plurall number and neuer in the singuler number as Siluester did abuse it Hae Feriaâ— arum in latine be properly called all daies of rest which we call holidaies Ric. Turnar ¶ Fabian and other Chronicles tell that when the Saxons inuaded the realme and ther were 7. kings ruling héere at once they brought with them two Idols the one called Wed the other Fria Or els as other write it was a noble Captaine and his wife which for their worthinesse were made Gods and when they had ouercome the English men they made two daies in the wéeke to be called Wednesdaie and Fridaie by the names of their false Gods or Captaines and so to bée worshipped which names be kept still What is meant by the daie heere in this place For the daie shall declare it and it shall bée shewed in fire ¶ Daie héere signifieth the time when God bringeth to light things that is hid By fire vnderstand exquisite and perfect true iudgement the which when it hath opened the fault and errour affliction of forethinking and repenting doth followe Saint Paule intreateth héere of preachers that succéeded him when he was departed from the Corinthians He had laied a good foundation let other take héed saith hée what they build thereon If they build things worthie for Christ their works wil remaine and abide euen when it is séene in the light which thing he signifieth when he saith the daie shall declare it but if they bring in Iewish fashions they shall happelie deceiue for a time but at length their deceit shall be opened as soone as it is begunne to be examined with true and sincere iudgement which is signified by this word fire Thus doth Erasmus expound this place in his Annotations vppon these wordes Haie and Stubble Prouing also by the authoritie of Ambrose 〈…〉 and other olde authours that it maketh nothing for Purgatorie though manie haue wrongfullie laboured to wrest it to that purpose Tindale◠¶ The daie c. ¶ Or the time which is when the light of the truth shall expell the darknesse of ignoraunce then the curious ostentation of mans wisdome shal be brought to naught Geneua How good daies are to be esteemed Saie not thou what is the cause that the daies in the olde time were better then they bée now for that were no wise question ¶ Good daies are not to be estéemed by prosperitie but by vertue and true religion as the daies of Christ are better then the daies of Moses The Bible note Whie it was called the daie of sweete bread In the first daie of swéete bread ¶ They were called the daies of swéete bread because that by the space of seauen daies no leauened bread was vsed among the Iewes where they kept their Easter Exo. 12. 15 Sir I. Cheeke This was the fourtéenth daie of the first moneth and the first daie of vnleauened bread should haue bene the fifteenth but because this daies euening which after the manner of the Romanes was referred to the daie before did belong to the Iewes manner to the daie following therfore it is called the first daie of vnleauened bread Beza What is meant by the daie of Madian As the daie of Madian ¶ By the daie of Madian is meant the daie wherein Gedeon with thrée hundred men fiue an innumerable multitude of yâ— Madianâ—â—s as ye read Iudic. 7. thâ—â— fought the Lord for him and deliuered the people from borâ—dage Euen so hath he now deliuered vs from the captiuitie of the diuell death and hell by Christ. T. M. ¶ Thou gauest them perfect 〈…〉 by deliuering the 〈…〉 that had kept them in cruell bondage as thou diddest deliuer them by Godeon from the Madianites Geneua Of the daie of dome called the last daie I saith Saintâ— Austem for the 〈…〉 of mine vnderstanding doe testifie and declare that neither the daie nor the moneth nor yet the yeare of the comming of the Lord can bée knowne Augustin his 79. Epist. Againe we doe in vaine trouble and foâ—ie our selues to reâ—ken and define how manie yeares there 〈…〉 of the worlde Augustin the 〈…〉 As for wée saith Saint Austenâ— I dare hot verilie number and count the time of the Lords 〈…〉 that is looked for in the end And a little after in the same Epistle hoe saith To recken therefore the times that we maie knowe when the ende of the world or the comming of the Lord shall bée séemeth to me none other thiâ— thâ—n to goe aboâ—â—t to knowe that that hée himselfe saith that no man
maie knowe And truelie the oportunitie of that time shall not be vntill the Gospell be preached in all the world for a witnesse vnto all the world August ad Hesichin 79. Epist. It is not for you to knowe the times of the season which the 〈…〉 put in his owne power Act. 1. 7. And of that daie and houte knoweth no man neither Angell neither power nor the Sonne but the Father alone Math. 24. 36. And that that is written that the daie of the Lorde commeth as a théefe doth manifestlie declare that no man ought to take vpon him the knowledge of yâ— time by anie computation of yeares For if that after 7000. yeares that daie shall come then euerie man by reckoning of these yeares maie learne his comming a How shall this bee then Nor the sonne of â—an knoweth it Which thing becilye is so spoken because that by the sonne of man they learne not this not that to him he knoweth it not but after that phrase of speach in Deut. 13. 3. Your Lorde GOD tempteth you that he maie knowe that is to saie that he maie make you to knowe Arise Lorde that is to saie make vs arise When it is sayde then that the sonne of man knoweth not this daie not that bée knoweth not but that hée maketh them not to knowe to whome it is expedient not for to knowe it that is he doth not reueale or open this vnto them What. manner of presumption is that the which by the computation of yeares hopest most certeinlye vppon the daie of the LORD after 7000. yeares let vs therefore willinglie be ignoraunt of that thing that the Lord would not haue vs to knowe August vpon the 6. Psalme After the resurrection Christ being demaunded of his Disciples of the last daie he answered plainlie It is not for you to knowe the times and iudgements which the Father hath put in his power when he saith It is not for you to knowe he sheweth that he himselfe doth knowe but it is not expedient for the Apostles to knowe That thereby béeing alwayes vncerteine of the comming of the Lord that they maie so daily liue as though they should the next daie be iudged S. Hier. vpon the. 24. of Math. Of the obseruing of daies ¶ Looke Obseruing DAGON What Dagon was WHat this Dagon was it is not verie well knowne howbeit as farre as maie be iudged by the Etimologie of the word it was some God of the Sea For Dag in Hebrue signifieth a fish And that both the Grecians and the Latines worshipped Gods of the sea it is certeine For they had Neptune Leucothea and Triton Aboue the bellie as they saie it had the forme of a man and downeward it ended in the forme of a fish Such a God worshipped the Philistines Pet. Mar. vpon Iudic. fol. 234. In the temple of Dagon ¶ The Idoll of the Philistines which from the bellie vpward was like a man and from the bellie downeward had the forme of a fish Geneua DAMNATION How this word is vnderstood in this place They will marrie hauing damnation ¶ Saint Paule doth not héere speake of euerlasting damnation but by this word damnation doth rather vnderstand the shame that those wanton widdowes shall haue in the worlde for breaking of their promise Ambrose Erasmus If this place bée well vnderstoode it is able alone to ouerthrowe all the monkish vowes Sir I. Cheeke DAN Whie the tribe of Dan is left out and whiche is likened to the Pope The Tribe of Manasses is put in and the Tribe of Dan is left out quite the reason whereof the Fathers haue rendered to be this namelie that Antichrist shoulde bée borne of the Tribe of Dan according to Iacobs prophesie Dan is an Adder in the waie Gene. 47. 17. which thing agréeth verie well by mysticall signification that is to saie by the interpretation of the name vnto Antichrist that is to saie the Pope For the worde Dan signifieth a Iudge This doth Antichrist chalenge to himselfe insomuch as hee makes his bragges that hée alone maie iudge all men and no man maie iudge him Distinct 40. 61. Papa Wherein according to Paules iudgement ought to bee at the discreation of the sitters that is to saie of the Church 1. Cor. 14. 29. He that heareth not the church must as our Sauiour saith bée counted as an heathen and a publicane Math. 18. 17. Marl. vpon the Apoc. fol. 108. DANIEL Wherefore he set open his window when he praied AND the windowes of his chamber towarde Hierusalem stoode open c. ¶ Because hee would not by his silence shew that he consented to this wicked decrée hee sette open his windowes towarde Hierusalem when he praied both to stirre vp himselfe with the remembraunce of Gods promises to his people when they should praie toward the Temple and also that other might see that he would neuer consent in heart nor déede for these few daies to anie thing contrarie to Gods glorie Cal. vpon Dam. and Geneua Wherefore he absteined from the kings meate But Daniel purposed in his heart not to bée polluted with the portion of the kings meate and drinke ¶ Héere some doe doubt whether anie such matter were in the meate and the drinke that Daniel ought to absteine from them For this seemeth some note of superstition and we knowe that all thinges are pure vnto the pure which rule is true in all worldes Againe we doe reade no such thing of Ioseph And it is verie like that Daniel afterward did vse such meates when hée was in his great authoritie with the king wherfore this was not alwaies obserued of Daniel and therefore it maie séeme now either an vnaduised zeale or too much singularitie To this maie be aunswered that God alloweth it in Daniel and in his fellowes as it were by myracle preseruing them faire liking in their mourning and straite diet and therefore it is not to be doubted but by Gods spirit they wer thus at the first moued to absteine for a time from the kings delicates and só to record that they were exiles and captiues brought from the holie citie and the holie kinred of Abraham into an idolatrous countrie and people whose manners were abhominable vnto them and so they count their fine meates and deintie fare pollution and abhomination for the consequence that woulde haue ensued if they had greedelie giuen themselues vnto them For Daniel knew the daunger that they should haue béene corrupted with heathenish manners if they had thus at yâ— first giuen themselues vp to haue bene abused with sumptuous fare and princelie dishes Wherefore absteining from them he kéepeth his minde in reuerence to God he reteineth the remembraunce of his owne state and countrie hée disapointeth the King of his craftie purpose and groweth into more credit through Gods prouidence Cal. vpon Daniel ¶ Not that he thought anie religion to be in the meate and drinke for afterwarde hée did eate But
or a Iubelie yeare which shall be kept after this manner If ought shall bée owing to anie man either from his friend his neighbour or his brother he maie not aske it againe because it is the Lords frée yeare or the Lords Iubelie yeare This yeare was also called Sabbatum terrae Moses saieng vnto the people on this wise Sex annos agrum tuum c. Sixe yeares thou shalt sow thy land and sixe yeares thou shalt cut thy vineyard and gather in the fruite thereof but the seauenth yeare shall be a Sabboth of rest vnto the land The Lords sabboth it shall bée The crop that the ground shall bring foorth by her owne kinde without thy labour that shalt thou not reape and the crop that shall grow by their owne kinde thou shalt not gather whie Shall they rotte vpon the vines and the grasse and the corne vpon the grounde No not so but the grasse and the corne thou shalt reape and the grapes thou shalt not gather Hoc est non tibi soli ea coacernabis neque repones federum tibi cum alijs commune And vnto this I saie in the seauenth yeare Non licet tibi debita exigere Now all such debts as were pardoned by Gods commaundement in consideration of the Iubelie yeare the couetous rich man the next yeare following would require all these debtes of their poore neighbours which they were bound vpon writings made which we call Deede Obligatorie now saith Esaie Dissolue Colligationes impiae c. Cancell thy wicked Obligations loose and vndoe the heauie burthens that oppresse thy neighbour dispatch and let them goe frée which are not able to paie c. Ric. Turnar Of the debt the Lord forgaue his seruaunt The Lord forgaue the seruaunt his debt ¶ By this it appeareth that saluation falleth vnto men by releasement of the debt and not for satisfieng of the debt for relcasement and paiment cannot stand in one respect togethers It ouerthroweth Popish satisfaction which saie they must be done by pilgrimages fasting and almes deedés It quencheth the fire of Purgatorie for where debt is forgiuen the debter is not to bee punished DIVELL What the name Diuell doth signifie PRoperlie this name Diuell doth signifie a priuie accuser and slaunderer â—ausing infamie and betraieng men according to the Etimologie or force of the same worde Iohn saith the accuser of our brethren is cast downe which accused them before our God daie and night Marl. fol. 58. In what respect the diuell is euill Saint Augustine in his booke intituled De vera reli chap. 13. sayth The Diuell in as much as he is an Angell is not euill But in as much as he is peruerse wicked of his will for setting more by himself then by God he wold not be in subiection vnto him but swelling through pride hée fell from his chiefe essence and excellent béeing And againe in his treatise vpon Iohn 42. Doest thou demaund from whence the diuell is From thence doubtlesse from whence al the other Angels are But the other Angels constantlie continued in their obedience he by disobedience and pride fell from an Angell and became a diuell Bullinger fol. 746. How long the Diuell hath bene a lyar Christ saith that the Diuell hath bene a liar from the beginning ¶ That is to saie euen from the time he was first a Diuell and not from the time he was first made an Angell And that when he doth speake lies he speaketh that which is his owne And therefore Christ addeth vnto it that he did not abide still in the truth for he hath nothing of God which is truth but that which he now hath of euill is of himselfe P. Viret Who they be that offer to Diuels Let them no more offer their offering vnto diuels ¶ Hée offereth vnto diuels yâ— offereth vnto anie other thing then vnto God or that doth his offering after anie other manner then God willeth him to do and the same goeth a whoring after Diuels as in Psal. 73. 27. T. M. How we must aunswere the Diuell reasoning with vs. Thou art a sinner saith the diuell and therefore thou art dampned Because thou saist I am a sinner therefore will I bée righteous saued Naie saith the diuell thou shalt be damned No saie I for I flie vnto Christ who hath himself suffered for my sins therfore Satan thou shalt nothing preuaile against me in yâ— thou goest about to terrifie me in setting forth yâ— greatnes of my sinnes and so to bring me into heauinesse distrust dispaire hatred contempt and blaspheming of God yea rather by this that thou saist I am a sinner thou giuest me armour and weapon against thy selfe that with thine owne swoorde I maie cut thy throate and treade thée vnder my féet for Christ dyed for sinners Moreouer thou thy selfe preachest vnto me the glorie of GOD. For thou puttest mée in minde of GODS fatherlie loue towards me wretched and dampned sinner who so loued the world that he gaue his onelie begotten sonne that whosoeuer beléeueth in him might not perish but haue euerlasting life Also as oft as thou doest obiect that I am a sinner so oft thou callest to my remembraunce the benefite of Christ my redéemer vpon whose shoulders and not vpon mine lie all my sinnes for the Lord hath laide all our iniquities vpon him Again for the transgression of his people was he smitten wherfore when thou obiectest that I am a sinner thou doest not terifie me but comfort mée aboue measure Luther vpon the Gal. DEVOTION True deuotion or pure religion what it is TRue deuotion that is called in latine Pietas is that which hath annexed therewith diuine promises for this present life to come as witnesseth Paule 1. Tim. 4. which is nothing els but obseruation of Christs lawe that in the Psalme for the purenesse thereof is called siluer fined often and manie times through fire It hath no chaffe in it as hath mens traditions but is pure and cleane wheate As sheweth Ieremie writing thus What is the chaffe to the Wheate Therefore beholde I will come against the Prophet saith the Lord that steale my word euerie one from his neighbour and deceiue my people in their lyes and in their errours And this deuotion is that which Saint Iames calleth the pure religion of Christ saieng Pure and immaculate religion afore God the father is to visit fatherlesse children and widdowes in their vexation Whereby hee meaneth all needie people that are succourlesse and helplesse without councell or other meanes according to our abilitie whensoeuer we sée them in néede or distresse Lambert in the booke of Mar. fol. 1266. What the Papists call deuotion What is it that they call deuotion Euerie mans owne lyking As soone as a man hath a minde to anie thing by and by he beareth him in hand that God is as much delighted therewith as he himselfe is And there is no man but he vndertaketh some thing or
euerie side defended that no rush nor knocke can lightlie hurt it Beside all this the apple of the Eie or the sight of the Eie is compassed and nourished with plentie of fat and moist humour and in the middes as it were a goodlie Pearle standeth the Apple of the Eie Weigh all these things well and we must néedes saie that the Apple of the Eie is goodlie and wonderfullie defended And that is the cause why Dauid doth saie in his seruent praier Custodi me vt pupillam oculi Kéepe me as the apple of an Eie Ric. Turnar To what ende our Eies were made Iob saith that his heart walked not after his eies ¶ We haue to mark thervpon that our eies which wer created to looke vppon good workes to the ende we might be taught to loue reuerence and feare him are become as it were bondes of Satan and are as it were inticers which come to beguile and worke our destruction God I saie hath created our Eies To what ende To the ende that whiles we be in this world we should haue abilitie to discerne betwéen things that the same might lead vs vnto him whether we looke vpward or downward do we not sée that our Lord calleth vs vnto himselfe Are not all the creatures both in heauen and earth meanes to allure vs to come to God Then doth he not onelie saie come vnto me but he draweth vs thether by his goodnesse according as we see he sheweth himselfe liberallie towards vs and thereby ministreth occasion to vs to walke in his feare Thus ye sée to what ende our eies were made For if we had no eies we should not haue such meanes to beholde Gods glorie in all points as we haue Cal. vpon Iob. fol. 529. The meaning of this place following Is thine eie euill because I am good Naught that is to saie doest thou enuie at my goodnesse towards them For the Hebrewes by an euill eie meaneth enuie because such dispositions appeare chiefelie in the eies as aboue Chapter 6. 23. it is said to aunswere the word single and it is there taken for corrupt for whereas he said there afore ver 22. If thine eie be single he addeth in the 23. but if thine eie be wicked or corrupt the word being the same in that place as it is héere Beza What the Eies and Eie liddes of God doe signifie God is said to haue eies because he séeth all things and nothing is hid from him in whose sight as the Apostle telleth no creature is inuisible for all things be naked open to his eies His eies also is sometime taken for his fauour As the eies of the Lord are ouer the righteous Psa. 34. 15. His eie liddes bee taken for his secret iudgements Psa. 11. 4. His eie liddes behold the children of men EAGLES Of the nature of Eagles AS concerning the nature of Eagles it maie be taken that their young ones doe sucke bloud anone after they be vnclosed because that one kinde of Eagles do cast their young ones out of the neast so as they be driuen to shifte for themselues it is said that they bring vp none but the blacke ones howbeit they that write of such matters doe varie in that point For some saie that the Eagles doe cast awaie their young ones as bastards if their sight be not strong inough to looke vppon the shining Sunne Cal. vpon Iob. fol. 719. An Eagle of all Birds liueth along time without all kinde of féeblenesse dieng neuer of age but of famine An exposition of these places following Thy youth shall be renued as the Eagles â— The comparison of the Eagles gaue the Iewes occasion to forge fables For whereas they vnderstood not the principles of anie science at all yet are they so brasen faced that what matter soeuer is intreated of they neuer make bones in it and so soone as they méete with anie vncouth thing there is not anie so péeuish a forgerie which they threape not vpon men as an Oracle from God So in this place they surmise that euerie tenth yeare the Eagles flie vp to the Elementall fire and afterward plunge themselues in the Sea and than by and by new feathers growe vp againe But the plaine meaning of the Prophet is picked out of the nature of the Eagle described by the Philosophers as which is throughlie knowen by experience For that foule is faire and well liking vnto hir old age and is not efféebled by yeares nor subiect to diseases till at the length she die for hunger Certaine it is that she liueth long but at the length hir beake ouergroweth so as she cannot receiue meate but onelie is faine to sucke in the bloud of it or els to refresh-hir selfe with drinking wherevpon came the Prouerbe An Eagles olde age for necessitie compelleth him to be euer bibling And because drinke alone is not enough to maintaine life they rather pine awaie for hunger and want of foode then decaie for want of strength Now without anie fable we perceiue the naturall meaning of the Prophet That like as Eagles continue alwaies lustie and in good plight so as they be youthfull euen in their olde age euen so the godlie are sustained by the secret power of God so that they receiue their strength still vnappaired Cal. vpon the Psal. ¶ As the Eagle when her beake ouergroweth sucketh bloud and so is renued in strength euen so God miraculouslie giueth strength to his Church aboue all mens expectation Geneua For wheresoeuer a dead Carkasse is euen thether also will the Eagles be gathered together ¶ There are diuers kindes of Eagles among which one is of the Uultures kind excelling the rest in bignesse And the Uultures which Writers doe witnesse doe flie two or thrée daies before to the place where the carkasse shall be And Iob of the Eagle saith where anie dead bodie lieth there is he immediatelie It is likelie that the common Prouerbe arose of this kinde of Eagles Marlorate in expounding this place at the full maketh this conclusion in the ende Moreouer saith he their reason is nothing sure or effectuall which vpon this place saie that the death of Christ was so effectuall that it allured the elect and chosen of God For it was rather the purpose of Christ to bring an argument from the lesse to the more as thus If ther be such wit in Birds that manie of them will come from farre to one Carkasse It is a great shame to the faithfull not to be gathered to the Authour of life by whom onelie they are trulie sed Marl. fol. 576. ¶ In despite of Satan the faithfull shal be gathered and ioined with Christ as the Eagles assemble to a dead â—â—â—sse Geneua ¶ Nothing can hinder the faithfull to be ioined to their head Iesus Christ for they shall gather to him as rauening birds about a carion Geneua ¶ That is there as the sonne of man shall be to
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
with inward eyes that is spirituallie to vnderstand them ¶ In these wordes S. Chrisostome sheweth plainlie that the words of Christ concerning the eating of his flesh and drinking of his bloud are not to be vnderstoode simplie as they be spoken but spirituallie and figuratiuelie Chrisostome in Iohn Homil. 46. Tertulian writing against Marcion saith these words Christ did not reproue bread whereby he did represent his verie bodie And in the same booke he sayth That Iesus taking bread and distributing it among his Disciples made it his bodie saieng This is my bodie that is to saye sayth Tertulian a figure of my bodie And therefore saith Tertulian that Christ called bread his bodie and wine his bloud becausâ— that in the old Testament bread and wine were figures of his bodie and bloud Tertulian contra Marcionem The wine refresheth and augmenteth the bloud â—or that cause the bloud of Christ is not vnproperlie figured by the same Inasmuch as al that commeth vnto vs from him doth make vs glad with a true ioie and increaseth all our gladnesse c. A little before he saith the Lord gaue vnto his Disciples the Sacrament of his bodie in remission of their sinnes for to kéepe loue and charitie to the end that hauing remembrance of that déede he would doe alwaies in a figure that which he thought to doe for them and should not forget that charitie This is my bodie that is is to saie a Sacrament c. Druthmarus Monke of S. Benet in his Comment vpon S. Ma. ¶ Looke more in Bodie Bread Bloud This is my bodie Figures of Christs resurrection Christs resurrection saith Saint Austen was prefigured in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his side So Christ rising againe from the dead builded the Church out of the wounds of his side Iosua Ioseph Samson Iames were figures of Christs resurrectioÌ„ FIGVRATIVE SPEACH How to know a figuratiue speach TO knowe a figuratiue speach S. Austen hath these words Whensoeuer the Scripture of Christ séemeth to commaund anie foule or wicked thing then must that text be taken figuratiuelie and that it is a phrase allegorie and manner of speaking and must be vnderstood spirituallie and not after the letter Except saith he ye eate the flesh of the sonne of man and drinke his bloud ye shall haue no life in you he séemeth saith S. Austen to commaund a foule wicked thing it is therefore a figure ¶ Now seeing that Saint Austen calleth it a foule thing to eate his flesh we maie soone perceiue that he thought it as foule as wicked a thing to eate his bodie séeing his bodie is flesh And then consequentlie it must followe that either this word eate where Christ said take this and eate it must be taken spirituallie or els yâ— this saieng of Christ. This is my 〈…〉 spokeâ— But this word 〈…〉 is taken after the lâ—tter for thy did indeed â—â—o bread must bée figuratiuelie spoken I. Frith Wee euen vâ—e to saie when Easter draweth nigh that tomorrowe or the next daie is the Lords passeouer and yet it is manie yâ—aâ—es sinâ—e he suffered and that passion was neuer done but once And vppon that Sundaie we saie This daye the Lorde did rise againe and yâ—t it is manie yeares since hée rose Now is there no man so foolish to reproue vs as liars for so saieng because wee name those dayes after the similitude of those in which those things were done So that it is called the same daie which is not the same but by the reuoluâ—ion of time like it And it is named to be done the same daie through the celebration of the Sacrament Through keeping the menâ—oriall of the thing once done which is not done yâ— daie â—â—t was done long before Was not Christ once crucified in his owne person yet in a mysterie which is the remembraunce of his verie passion he is crucified for the people not onlie euery â—east of Eaâ—â—er but euerie daie Neither doth he lie which when he is asked aâ—â—swereth that he is crucified For if Sacraments had not certeine similitudes of those things whereof they are Sacraments then should they â—e no Sacraments at all And for this similitude for the most part they take the names for the vâ—rie things And therefore after a certeine manner tâ—e sacrament of Christs bodie and the sacrament of Christs blâ—ud is Christs bloud So the Sacrament of faith is faith for it is none other to beléeue then to haue faith And therefore when a man aunswereth that the infant beleeueth which hath not â—he effect of â—aith he aunswereth that it hath faith for the Sacrament of faith And then it turneth it sâ—lfe to God for the Sacrament of conuersion For the aunswere it selfe perteineth vnto the ministring of the Sacrament As the Apostle writeâ—h of Baptime We be buried saith hée with Christ through baptime vnto death he sayth not wée signifie buriâ—ng but vtterly sayth we are buried He called also the Sacrament of so great â— thing euen with the proper name of the verie thing it selfe c. ¶ Heere doth Saint Austen plainlie set foorth the matter For euen â—s the next good Fr 〈…〉 e shal be called the day of Christs passion and yet he shal not suffer death againe vpon that day for he died but once and nowe is immortall euen so is the Sacrament called Christes bodie And as that daye is not the verie daye he dyed vppon but onelie a remembraunce of his bodie breaking and bloud-shedding And likewise as the next Easter daye shall bée called the daye of his resurrection not that it is the verie same daye that Christ did rise in but a remembraunce of the same euen so the Sacrament is called his bodye not that it is his bodie indéede but onelie a remembraunce of the same c. I. Frith Of Figuratiue speaches The Arke was called God 1. Reg. 4. 7. Iohn is Helias Math. 11. 14. My Father is an husbandman Iohn 15. 1. I am the Uine you are the braunches Iohn 15. 5. One of you is a Diuell Iohn 6. 70. Herode is a Foxe Luke 13. 32. This is the Lordes passe-by or passe-ouer Exo. 12. 1â—â— This is my bodie Math. 26. 26. This is the newe Testament Luke 22. 20. ¶ Looke Flesh. FINDING OF THINGS LOST How they ought to be restored and not kept SAint Austen toucheth this thing in his 19. Sermon De verbis Apostolis And it is had in the Decrees 14. Questi 5. Chap. Si quid inuenisti Where he sayth That thinges which are founde must be restored Which thing if thou doe not thou hast rapt them for as much as thou hast done what thou couldest so that if thou haddest founde more thou wouldest haue rapt more c. There the Gloâ—â—r verie well declareth what is to be done with thinges that are founde Either sayth hée the same thinges are counted for thinges
weake infirmitie and want of desert Hemmyng ¶ Therefore euerie man in his vocation as he is called first ought to goe forward and encourage others seeing the hire is indifferent for all Geneua FISHERS The meaning of this place following I Will send out manie fishers to take them ¶ By these fishers are vnderstoode the hoastes by whome the Lorde scourged the Iewes and fished awaie their rulers at foure sundrie draughtes were foure of their kings taken and at euerie time some of the chiefe of the people withall but at the last in the time of Zedekiah was all the rest of the people hunted out of those cruell hunters the Chaldees 4. Reg. 25. T. M. ¶ By the fishers and hunters are meant the Babilonians and Chaldeans who should destroie them in such sorte that if they escaped the one the other should take them Geneua The first inâ—enter of fisher-boates ¶ Looke Zabulon FIVE LOAVES Applied to the good indeuour of the Pastour WE haue héere but fiue loaues and two fishes ¶ Though we thinke our selues vnable to teach Christs congregation yet let vs at the commaundement of Christ emploie and bestowe that little that we haue vppon Christs flocke And hée that augmented the fiue loaues two fishes shal also augment in vs his owne gifts Sir I. Cheeke FLIENG Of flâ—ng 〈…〉 time of persecution AND the woman fiedde into wildernesse c. Although the Church knowe most certeinlie that God hath a care for her whose defence is more for her safetie then all the power and fauour of men yet notwithstanding least she might tempt her mainteiner and defender sometimes shee fileth when shée is assailed by enimies and yet for all that she waiteth quietlâ—e for 〈…〉 at the Lordes hande So we reade that Moses fledde for displeasure of the king of Aegypt and abode priuelie with his father in law lethro the Priest of the Madianites by the space of 40. yeares Exo. 2. 21. And also that Dauid and his companie hidde themselues in caues of mountaines for feare of Saules displeasure 1. Reg. 24. 1. And also that Elias hidde himselfe out of the waye by the space of thrée yeares and an halfe to eschewe the wrath of Iezabel 3. Reg. 19. 3. Likewise the hundred Prophets of the Lorde whome Abdias had hidde in two caues for feare of the same lezabel 3. Reg. 18. 4. Concerning which men looke also Heb. 11. 38 â—o did the Lordes Disciples shut the boores to them and kept themselues out of the waie for a 〈…〉 Iohn 20. 19. Paule béeing let downe in a basket by the brethren at Damasco went aside for a while into Arabia Act. 9. 25. Finallie who is ignoraunt of the hiding of 〈…〉 and of other Catholike Bishoppes in the time of the persecutioâ— stirred vp by the Arrians and moreouer of man 〈…〉 Aegypt which sought the innermost courts of the wildernesse by reason of the vngratiousnesse of the same 〈…〉 of whome Eusebius writeth manie thinges in the fourth chapter of his eleuenth booke of the stories of the church c. Marl. vpon the Apoc. fol. 172. ¶ The church was remoued from among the Iewes to the Gentiles which were as a 〈…〉 wildernesse and so it is perfecâ—ted 〈…〉 Geneua Of two manner of fliengs There is a flieng of the bodie a flieng of the minde The one is sometime lawfull and the other neuer The flieng of the bodie is when the true preacher flieth the cruell persecution of tyrants that séekes his death and destruction And this maie he doe lawfullie both by the doctrine and example of Christ. The flieng of the minde is when one flieth from dooing his duetie and will not defend the true doctrine by rebuking and condemning the false Hemmyng FLESH What is vnderstood by flesh FLesh is not vnderstood as though flesh were onelie the which perteineth vnto vnchastitie But Paule calleth flesh héere as Christ doth Iohn 3. All that is borne of flesh that is to wit the whole man with life soule bodie wit will reason whatsoeuer he is or doth within or without because that those al all that is in man studie after the world and the flesh c. Tindale By yâ— déeds of the law no flesh shal be iustified ¶ Flesh in Paule doth not signifie as the schoolmen dreame manifest grose sins for these he vseth to call by their proper names as adulterie fornication vncleanenesse such like but by flesh Paule meaneth héere as Christ doth in the third chapter of Iohn That which is borne of flesh saith he is flesh Flesh therefore signifieth the whole nature of man This flesh saith he is not iustified by works no nor of the lawe Flesh therefore according to Paule signifieth all the righteousnesse wisdome deuotion religion vnderstanding will that is possible to be in a naturall man So that if a man be neuer so righteous according to reason and the lawe of God yet with all his righteousnesse works merits deuotion and religion he is not iustified c. Luther vpon the Gal. fol. 65. That which is borne of flesh is flesh c. ¶ That is fleshlie to wit wholie vncleane and vnder the wrath of God And therefore this worde Flesh signifieth The corrupt nature of man contrarie to which is the Spirit that is the man ingraffed into Christ through the grace of the holie Ghost whose nature is euerlasting and immortall though the strife of the flesh remaineth Beza By the workes of the law no flesh shall be iustified ¶ Flesh is héere taken for man as in manie other places and furthermore hath heere a greater feare for it is héere put to shew the contrarietie betwéene God and man as if you would saie man who is nothing els but a péece of flesh defilâ—d with sâ—â—me and God who is most purs and most perfect in himselfe Beza The meaning of this place following Such shall haue trouble in the flesh ¶ By the flesh he vnderstandeth what things soeuer belongeth to this present life for marriage bringeth with it manie discommodities so that he bendeth more to a sole life not because it is a seruice more agreeable to God then marriage bâ—t for those 〈…〉 which if it were poss 〈…〉 hee would with all men to be void of that they might giue themselues to God onelie Beza What it is to be in the flesh Neither doth Saint Paule in this place where he saith Yée are not in the Flesh meane anie other thing then did the Lord in the Gospell when he said vnto his disciples ye are not of this world Wherefore Ambrose saith that we haue such a nature framed vnto vs as we féele it to be and he addeth moreouer that the wise men of the world are in the flesh because they resist faith and will beléeue those things onelie which are agréeable to reason This place againe teacheth vs that Ambrose by the name of flesh vnderstandeth reason and the higher parts of of
euermore since the beginning of the world commaunded all inuocation all praiers all supplications all hope and confidence of helpe either bodilie or Ghostlie to be put whollie and onelye in him the onelie fountaine of life grace goodnesse health or plentie and whatsoeuer we haue Therefore it séemeth to be a dangerous sentence to saie O Iacob this is the generation of them that séeke thy face To the vtter auoiding of this inconuenience ye must note yâ— by this word Iacob is not vnderstood yâ— person of Iacob the Patriarke which was the son of Isaac â— brother to Esau but by this word Iacob the Scripture doth customablie vnderstand the whole family the whole household and the congregation of Gods people which in their manners and liuings doe follow the steppes of Iacob which according to his name was a mightie wrastler against all worldly wayes and lewde lusts of the flesh To proue that this word Iacob doth signifie all the whole people of God we haue to witnesse beside the words of the Prophet in diuers places of yâ— Psalm the manifest words of the Prophet Esa. 44. 1. Audi Iacob seruus meus Israel quem elegi c. Hearken O Iacob my seruaunt and O Israel whom I haue chosen thus saith the Lord thy fashioner and â—ormer thy helper and protector from the womb of thy mother I wil poure my spirit vppon thy seede and my blessing vppon thy stocke so that this man shall say I am the Lords and another shall call in the name of Iacob Certaine it is that these words were spoken many hundred yeares after Iacob the Patriarke was departed out of this lyfe So that the Prophet héere by the name of Iacob and Israel which was all one man vnderstandeth all the Congregation of Gods people whome he biddeth to be of a good chéere and in the Lord to ioye in this lyfe for vpon all the seed of Iacob that is vpon all faithful people that do follow the fashioÌ„ of Iacob in faith purenes of life god promiseth to poure vpon them their seede his holy spirit so that this man in this corner shall say I am the Lords another man in another corner shall call on the name of Iacob that is in the name of the same God that Iacob called on which is the father of our Lord Iesus Christ. This is inough to teach that by this one word Iacob is vnderstood all the faithfull flocke people of God which doe séeke the face of Iacob when they doe follow the steppes of Iacob in good liuing Ric. Turnar Of Iacobs lye to his father And Iacob said to his father I am Esau thy first begotten sonne c. ¶ Although Iacob was assured of this blessing by faith yet he did euil to séeke it by lyes and the more he abuseth Gods name therevnto Geneua ¶ This subtill dealing of Rebecca and Iacob with Isaac considered by it selfe is altogethers blame-worthy but if it be referred to the will of God and setting foorth of his decrée it is commendable The Bible note ¶ Some to excuse Iacobs lye saith thus Though Iacob was not the person of Esau yet in office and dignitie he was because he had obtained the birth-right So doth Christ say that Iohn was Helias because he came in yâ— persoÌ„ spirit of Helias Lyra Of Iacobs wrastlyng with the Angell When Iacob was afraid of his brother Esau and had praied to God he would deliuer him out of his hands God to comfort Iacob and to declare vnto him that he should not feare his brother Esau caused an Angell in the likenesse of a man to wrastle with him till it was day and could not preuaile against Iacob till he exercised a poynt aboue mans strength which was that he smote Iacob vnder the thigh wherewith the sinow of Iacobs leg shranke Then said Iacob I will not let goe my hold vntill thou blesse me What is the name said the Angell Iacob sayd he Well said the Angell thou shalt be called Iacob no more but thy name shal be Israel that is by interpretation a man that séeth And because thou hast wrastled with me which doth represent the person of God and hast preuailed feare not but thou shalt preuaile against men By this mystical wrastling he was ascertained that he should ouercome his brother Esau. As euermore at length the good men shall ouercome the bad R. Turn What the seede of Iacob is All men that doe wrastle fight manfully against the flesh the world and the diuell shall at length of Iacobs wrastlers be made Israelites that is the perfect séers of God in ioye and blisse euerlasting with Iacob All such spiritual wrastlers because they follow the steps of Iacob otherwise named Israel are called Semen Israel the séede of Israel Turnar How God beholdeth no sinne in Iacob He beheld no wickednesse in Iacob nor saw Idolatrie in Israel ¶ There is no people without sinne neither yet Israel but God looketh not on it he waxeth not angrie in the ende he auengeth it not according as it deserueth but amendeth it by his grace T. M. Of the finding of Iacob in Bethel ¶ Looke Bethel The vnderstanding of this place following The name of the God of Iacob defend thée By the God of Iacob or Israel is vnderstood the God of the whole stocke progenie and ofspring of Iacob or Israel and farther of all the people of the Lord as in Esay 44. 1. The cause why is that Iacob which as ye read Gen. 35. 10. was after called Israel was father to the twelue patriarks of whom the twelue tribes the whole people of Israel descended T. M. I AM. The meaning of this place following I Am that I am or I will be that I will be ¶ I will bée that I will be I am as some doe interpret it which is I am the beginning and ending by me haue ye all things and without me haue ye nothing that good is Iohn 1. 3. T. M. I am that I am ¶ The God that euer hath bene am shall beâ— the God almightie by whom all thinges haue their beeing and the God of mercie mindfull of my promise Apoc. 1. 4. IAMES Why he was called the Lords brother IAmes the Lords brother ¶ He was called the Lords brother for kinred sake for he was borne of Marie and Cleophe who was sister to Christs mother D. Heines Of the death of this Iames. Clement saith that he was cast downe from the pinacle of the Temple and being smitten with the instrument of a Fuller was slaine Booke of Mar. fo 53. Of the death of Iames the brother of Iohn ¶ This Iames saith Clement when he was brought to the tribunall seate he yâ— brought him was the cause of his trouble séeing him to be condemned and that he should suffer death as he went to execution he being moued therwith in heart and
open yâ— thing vnto you which is of truth So that you must do well vnto man the which is made vnto the Image of God giue him honour reuerence giue him meate when he is hungry giue him drinke when hée is a thirst cloath him when he is naked serue him when he is sicke giue him lodging when he is a straunger and when hee is in prison minister vnto his necessities this is the thing that shall be counted to be giuen God truely What honour is this of God to runne about foolishly to stonie and woodie Images and to honour as Gods Idols and dead figures and to despise man in whome is the verie true Image of God Wherefore vnderstane you that this is the suggestion of the Serpent that lurketh within thee which doth make you beléeue that you bée not wicked when you hurt sensible and reasonable men c. Also the same Doctour saith in the same booke What thing is so wicked and so vnthankfull as to receiue a benefit of God and to giue thanke to stocks and stones wherefore awake and vnderstand your health ¶ We are vnthankfull vnto God of whome we haue receiued all things and for them giue thankes to the worme eaten Gods D. Barnes Looke in the word Latria Let vs not leâ—â— anie visible spectacles least by erring from the veritie and by louing shadowes we be brought into darknesse Let vs haue no deuotion to our fantasies It is better to haue a true thing whatsoeuer it be then all manner of thinges that may be fained at our owne pleasure c. ¶ Images are but visible spectacles and shadowes D. Barnes To worship Images is heresie Saint Austen in his Catalogue wherein he rehearseth all the heresies of his time reckoneth among them one Marcella a woman of Capadocia which worshipped the Images of Iesus Christ of Paule of Pithagoras and of Homer with making of adoration and incensing of them I. Olde No religion where Images be vsed There is no doubt saith Lactantius Constantinus Shoolmaster but there is no religion whersoeuer an Image is I. Olde How Images are the teachers of Iyes and not lay mens bookes Damascene doth teach in his fourth booke de Orthodoxa fide and also Gregorie the great in his Registers or booke of Epistles .10 chap. and 4. Epistle that Images be lay mens bookes and godly meanes to stirre vp the hearts of the people to deuotion Aunswere The Prophet Abacuc saith What profiteth the Image for the maker thereof hath made it an Image and a teacher of lies whereby it followeth that the Images are the bookes of lyes and that they came of him who is a lyar from the beginning as the Father of lyes Howe well then are the simple and ignoraunt people for whome our Sauiour Christ did vouchsafe to shed his déere heart bloud prouided for when such bookes are deliuered vnto them in stéede of the liuing preaching of Gods worde It is not for naught that Ieremy doth crye out They altogether doate and are foolish for the stocke is a doctrine of vanitie Meaning that nothing more displeaseth GOD nor bringeth men into greater errour and ignoraunce of God then Images doe wherefore he calleth them the doctrine of vanitie and the worke of errour as Abacuâ— calleth them the teacher of lies who in the same Chapter thundreth out against the wicked opinion of them the calleth them the bookes of the laye people on this manner Wo vnto him that saith vnto the wood awake to the dombe stone arise vp should the same teach Should the same be laied ouer with gold siluer there is no breth in it but the Lord is in his holy temple As if he shuld say there is no breath no lyfe nor mouing in the Image how shuld they teach then Therefore it is more vanitie fondnesse to set forth Images vnto the people for their teachers schoolemaisters sith yâ— the liuing God who is the true teacher is in the middest of the temple that is in the hharts of the faithfull teaching those things that are both profitable the euerlasting whervnto may be added the saieng of Saint Paule What agréement hath the temple of GOD with Images but ye are the Temple of the liuing God who liueth and worketh in you More credit ought to be giuen to the testimonies of the Scriptures as of the Prophets and the Apostles then to the vaine gloses of all Gregories or Damascenes in the world I. Veron But altogether they doate and are foolish for the stocke is a doctrine of vanitie ¶ Because the people thought that to haue Images was a meane to serue GOD and to bringe them to the knowledge of him he sheweth that nothing more displeaseth God nor bringeth men into greater errours and ignoraunce of GOD And therefore he calleth them the doctrine of vanitie the word of errours ver 15. and Abacuc 2. ver .18 calleth them the teacher of lyes contrarie to that wicked opinion that they are the bookes of the lay people Geneua How Images moue weake hearts to Idolatry S. Austen in his Epistle to one called Deo gracias writeth in this manner Who doth doubt but that Idolles and Images are without all sense of feeling but when they are set vp in high and honourable places that they maye be beholden of thâ—m that doe either praye or offer they doe with the similitude or lykenesse of liuâ—lye and sensibles although they bee both insensible and without lyfe moue the weake mindes so that they seeme to bée aliue and to haue breath ¶ Heere wée see to be attributed vnto Images that with the lykenesse of liuely members they doe moue weake hearts And therefore they are perillousiye set foorth vnto them whose bookes they are thought to be and speciallye if they be put in high and honourable places where praier and common exercise of religion is vsed I. Veron That they should come to the dedication of the Image ¶ Shewing that the Idoll is not knowne for an Idoll so long as he is with the workman but when ceremonies and customes are recited and vsed and the consent of the people is there then of a blocke they thinke they haue made a God When Images were taken out of Churches About the yeare of our Lorde 726. Leo the Emperour commaunded that all that were vnder the Empire shoulde takâ— away the Images and pictures of Saintes out of Churches for auoiding Idolatrie But the Pope did resisâ— the Emperour and wrote into all partes of the worlde that neither for feare nor intreatie they shoulde obeye the Emperours commaundement in this behalfe and with so vehement perswasions withdrewe the people of Italy from the obdience of their Emperour Leo that they would haue chosen them a new Emperour ¶ He also in the yeare of Christ. 728. commaunded all Images to be taken out of the Churches of Constantinople to be burned and put to death
them that would not obey ¶ About the yeare of our Lord. 747. Constantine the Emperour did persecute them which worshipped Images When we were going saith Epiphanius to the holye place which is called Bethel there to celebrate the Communion with them according to the Ecclesiasticall manner and was come to the farme place called Anablatha and did sée there passing by a light burning and did aske what the place was and had learned that it was a Church and hadde gone for to praye there I found as it were a vale dyed or painted and hauing the Image as it were of Christ or of some Saint for I doe not well remember whose Image it was Therfore when I did sée the Image of man did hange in the Church contrarye to the Scriptures I rent it and did rather giue counsell to the Wardens of the place that they shoulde wind some poore dead body therin And a little after Bid I be séeâ—h thâ— yâ— elders of yâ— place to receiue of the bearer the vale yâ— is sent by vsâ— charge from hencefoorth yâ— no such vales be hanged in the Church of Christ yâ— are contrary to our religion For it becommeth thine honestie to haue 〈…〉 care that the 〈…〉 for the church 〈…〉 Christ and the people comm 〈…〉 〈…〉 I. Veron Epiphanius saith Estote memores c. My deere children be ye mindfull yâ— ye bring no Images into the Churches that ye erect vp none at yâ— burial of Saints But euermore carie God in your heartsâ—â—ay suffer not Images 〈…〉 not in your priuate houses For it is not lawfull to lead a Christian man by the eyes but rather by studie exercise of the minde For this cause Epiphanius saith The superstition of Images is vnfit for the Church of Christ. Iewel fol. 505. How God cannot be presented by no manner or similitude or Image Whose is this Image and superscription ¶ Tho Image 〈…〉 God is not in the gold but in the man therfore gold and siluer with other riches ought to be paide vnto Caesar. But our consciences and soules ought to be kept cleane vnto the Lorde our God Sir I. Cheeke Let them tell me I pray them how God doth aunswere or is knowne by such thinges Is it by the matter or stuffe that is about them and whereof they be made or by the forme or shape that is giuen them If it be of the stuffe what néede is there of the forme or shape and why did not God rather aford they were fashioned and shapen appeare and manifest himselfe by the vniuersall stuffe But if the forme or shape that they haue receiued is the knowledge of God what néed is there of golde or anie other stuffe Or why is not God rather reuealed by the true liuing creatures whose shapes and â—ormes the Images are for truely according to their owne reason the glorie of God should better be knowne if God were manifested or reuealed rather by the liuing and reasonable creatures then by the vnliuing and vnreasonable No caruer or maker of Images was esteemed among the Iewes Origen in his fourth booke against Celsus commendeth the Iewes on this wise Among them saith hée nothing was euer accounted God beside him which ruleth all nor in their Common-wealth any caruer of Idols or Image maker was as whome the lawe it selfe droue awaye from them to the intent they shoulde haue no occasion to make anye Images which might plucke certeine foolish persons from God and turne the eyes of their soules to the contemplation of earthlye things Of the harme that commeth by Images It is written in the booke of wisedome that the creature of God through the vse of Images be made temptation to the soules of men and a trappe to the féete of the vnwise for as much as the séeking out of Images is the beginning of whooâ—dome and the finding of them is the corruption of mans lyfe Also in the xv chapter it is sayd that they lead into errour and that their worke is without fruit and that by their sight alone they stirre a desire in the foolish The Church cannot haue Images without ieopardie for if there were no perill of Idolatrie in hauinge of Images what néeded Iohn to haue sayde Beware of Images A place of Chrisostome opened Chrisostome sayth That he that doth anie iniurie or villanie to the Image of Caesar he doth commit the same against Caesar himselfe ¶ Chrisostome in this saieng concludeth not that therefore wée must haue Images of God and of Christ in the Church but he that doth iniurye to anye man that is made after the Image of God or disobeyeth a magistrate which representeth the person of God c. He doth iniurie to God for he that doth make an Image of God doth God greate iniurie transforming the glorie of the inuisible God into the shape of any corruptible creature Rom. 1. 23. God hath forbidden an Image or an Idoll as well to be made as to bee worshipped as farre as making goeth before worshipping so farre is it before that the thing be not made that may be worshipped Some men will saye I make it but I worshippe it not as though he durst not to worshippe it for anie other cause but onelye for the same cause for which he ought not to make it I meane both wayes for Gods displeasure naye rather thou worshippâ—â— the Image that giueth the cause for others to worship it Saint Austen is against the Image of the Trinitie Man was made after the similitude and likenesse of God howe Not in bodye but in soule and minde in the inwarde man Wherefore Saint Austen a man most expert in Gods worde crieth out against the Image of the Trinitie callinge it Sacrilegium a staining of Gods honour and an Idoll because the glorye of the immortall God is chaunged into the similitude and Image of mortall man forbidding such an Image not onelye in the Church but also in thought and mind When Philip desired Christ to shew him the Father hée rebuked him and aunswered Hée that séeth mee séeth the Father It is sinne to set foorth to the inuisible and vnfashionable God an Image of an olde man with an hore head For it is forbidden that no Image bée made for God Deut. 4. 12. You sawe no likenesse in that daye when the Lorde God spake to you in Hebrewe And Esias 40. 18. sayth To whome therefore shall wée make God like Or what Image shall we set to him It is a verye wicked matter to chaunge the glorie and maiestie of the inuisible and incorruptible God into the liâ—enesse of a corruptible man as we maye sée in the Epistle to the Romanes 1. 23. And because they shall not saye that the blame which the Apostle founde was to bée vnderstoode onelye of the Gentiles they shall bee yet stopped with the writinge of Saint Austen who writeth thus Wée beléeue also that hée sitteth at the right hande
of Saints namely buriall not papistical canoniâ—ation or false worshipping which hath bene vsed with great abuse Marl. vpon Math. fol. 313. How Iohn is thought to worke miracles after his death He is risen from death and therefore are miracles wrought by him ¶ It is an Heathenish beliefe to thinke that men can do greater things after their death then in their life time and héereof did spring the vaine worshipping of dead folkes Sir I. Cheeke ¶ He spake after the common errour for they thought that the soules of them that were departed entered into another bodie Geneua Wherefore Iohn was called Helias Iohn Baptist was called Helias because he came in the spirit and power of Helias most sharply rebuking sin That so men knowing their owne sinfull nature and the damnation yâ— hung ouer them should the more gladly embrace Christ the sauiour redéemer of the world Sir I. Cheeke Wherefore Iohn Baptist did no miracles Iohn did no miracles ¶ God would haue no miracles done by Iohn least the people should haue attributed too much vnto him And therefore he would haue him onely to teach to testifie For as the bodie of Moses his sepulchre are hid vnto this present day and that by the iust prouidence of God least that superstitious flesh in visiting the body of Moses should commit Idolatrie euen so for iust cause Iohn than whome other wise there arose not a greater among womens children wrought no miracles For if so be the gift of miracles had bene ioyned to his doctrine and holinesse of lyfe the people could scarce haue ben driuen srom beléeuing him to be Christ c. Marl. vpon Iohn fol. 394. Of Iohns Baptime The Baptime of Iohn whence was it c. ¶ Héere the Baptime of Iohn is taken for that heauenlye doctrine which he taught For as water doth wash awaye the filthinesse of the bodie so doth true doctrine make the soule cleane deliuering it from superstition and erronious doctrine Sir I. Cheeke Unto what then were ye baptised and they said vnto Iohns Baptime ¶ By this place Iohns Baptime signifieth Iohns doctrine which therefore is so called for that he sealed his doctrine with the seale of Baptime in them that beléeued The Bible note Meaning what doctrine they did professe by their Baptime for to be baptised in Iohns Baptime signifieth to professe the doctrine which he taught and sealed with the signe of Baptime to bée baptised in the name of the Father c. is to be dedicate and consecrate vnto him To be baptised in the death of Christ or for the dead or into one bodye vnto remission of sins is that sinne by Christes death may be abolished and die in vs and that we maye growe in Christ. Math. 3. 11. Mar. 1. 8. Luke 3. 16. Ihon. 1. 27. Act. 1. 5. and 2. 2. 11. 16. Geneua Baptime in this place is taken for the doctrine and not for the lauer of water For the baptime of Christ and the baptime of Iohn which is done in the water is all one els Christ who was baptised by Iohn ought to haue bene baptised againe Héere then we doe gather that these folkes not twice baptised with the water of Baptime but were twice instruccted and at length after perfect instruction they were baptised with water in the name of Christ. Sir I. Cheeke Of the difference betweene Iohns Baptime and the Apostles The difference betwéene the Baptime of Iohn and the Apostles was onelye this that Iohn baptised them to beléeue in Christ that was for to come and the Apostles baptised them to beléeue in Christ which was come alreadie and had suffered for the remission of sinnes of as manie as beléeued in him Tindale IOHN THE EVANGELIST Of this Iohns life written by Saint Hierome IOhn the Apostle whome Iesus loued right well béeing the sonne of Zebedeus and Iames the Apostles brother whome after the Lordes death Herode had beheaded wrote his Gospell last of all the rest being desired there to by the Bishops of Asia both against Cerinthus and diuerse other heretiks But principally against the Ebeonites which euen then arose which Ebeonites auouch that Christ was not before Marieâ— by reason whereof he was enforced to shew of his diuine natiuitie They say that beside this there was an other cause of his writing because that when he had read the volumes of Mathew Marke Luke he well allowed the text of the storie and affirmed that they had said truth but had onely made their storie of one yeares act in the which after the imprisonment of Iohn Christ suffered Wherefore omitting that yeares actes which were sufficientlye entreated of all thrée he sheweth such thinges as were done before Iohn was imprisoned which thing maye euidently appeare to such as shall diligentlye read the volumes of the foure Gospels the which thing also doth take awaie the disagreeing that séemeth to be betweene Iohn the rest He wrote beside the premises one Epistle which beginneth thus That which was from the beginning which we haue heard which we haue seene with our eyes c. The other two which beginne The elder to the well beloued Ladie and her children c. And the elder to the best deloued Caius whom I loue in the truth c. are affirmed to haue bene written of Iohn the Priest whose seuerall tombe is at this day to be seene at Ephesus many suppose that there are two memorials of this same Iohn the Euangelist of which matter we wil entreate after we shal by order come to yâ— lyfe of Papias his scholer In the 14. yeare â—hen at what time Domicianus after Nero stirred vp the second persecution Iohn being banished into the I le of Pathmos wrote yâ— reuelation which is intituled the Apocalips which Iustin the martir and Ireneus doe make Commentaries vpon But after Domician was slaine and all his acts reuoked by the Senate because of his ouermuch crueltie he returned to Ephesus in the time of Prince Neruai and continued there vntil the time of the Emperour Traiane he instituted and gouerned all the Churches of Asia and ther continued till he was impotent for age He died the thréescore and eight yeare after the passion of the Lord Iesus And was buried a little beside the same Citie Eras. in his Paraphras A noâ—able historie of this Iohn When Iohn was returned to Ephesus fr 〈…〉 the I le of Pathmos he was desired for matters of religion to resort to yâ— places borâ—â—ring néere vnto him And comming to a certeine place he sawe a goodly young man both of bodie and countenaunce on whom he east such a fauourâ— that he committed him to the Bishoppe there charging the Bishoppe most earnestly and that two seuerall times to sée him diligently instructed in the doctrine and faith of Christ. And so Iohn returning againe to Ephesus the Bishop toke the young man and brought him home and diligently instructed him in the waies of Christ and
at the last baptised him and sawe such towardnes in the man that hée committed vnto him the ouersight of a certeine cure in the Lords behalfe The young man being now at libertie it chaūced certeine of his old companions and familiars to resort vnto his companie who being idle dissolute and wicked persons enticed him to all mischiefe insomuch that at the last he became as head and captaine among them in committing all kinde of murther and felonie In the meane time it chaunced Iohn to come into that quarters méeting the Bishop required of him the pledge that he left with him The Bishop was now so amazed that he could not tell what to aunswere Then Iohn perceiuing his doubting said It is the young man the soule of our brother committed to your custodie which I require Then y◠Bishop with great sorow wéeping said he was dead By what death quoth Iohn◠He is dead to God quoth the Bishop for he is how become an euill man the head Captaine of theeues which doth frequent this mountaine When Iohn the Apostle heard this he rent his clothes for sorrow and rode in al hast toward the place where the young man lay and by the way was taken with théeues Then sayde Iohn to the théeues for this cause came I hether therfore bring me to your Captaine And being brought vnto him the young man béeing all armed began at the first to looke féercely vpon Iohn but comming to the knowledge of him he was striken with great confusion and shame and began to flée but Iohn following sayd My sonne why doest thou flée from thy Father An armed man from one naked a young man from an olde man haue pitie vpon me my sonne for there is yet hope of saluation I will answere for thee vnto Christ I will die for thée if néede be as Christ hath dyed for vs. I will giue my life for thée Beleeue me Christ hath sent me The young man hearing stoode still cast downe his weapon sorrowed out of measure for his offence And Iohn comforting him in Christ and in the sweete promises of saluation for his sake neuer left him vntill he had restored him vnto the congregation againe and made him a great example and triall of regeneration and a token of the visible resurrection The booke of Mar. fol. 56. How this Iohn is called a barbarous fellow Numenius an Heathen Philosopher when he had read the beginning of Iohns Gospell burst out into these words I pray God I die and if this barbarous followe haue not comprehended in few words all that our Plato prosequuteth in so manye words He calleth him barbarous because he was an Hebrew and in his writing leaueth traces of his mothers tongue and followeth not curiously the finenesse properties of the Gréeke manner of speaking but he graunted vnto him as much knowledge as the most famous Philosopher and father of all learned wits Plato had and more shortnesse in writing which is more commendable in a writer of graue matters Writers of histories shew many wonderfull things of this Iohn as that he was put in boiling oyle and came out againe vnhurt c. But it shal be sufficient for vs to knowe and consider that he was one of the most excellent singular and speciall Apostles and therefore a méete witnesse of the Lord Iesus B. Traheron IONA The interpretation of this word Iona. THou art Symon the sonne of Iona. ¶ Whereas our text hath the sonne of Iona Noinus readeth it the sonne of Iohn and not of Iona to the which agréeth this place Symon Iohanna or Symon the sonne of Iohn louest thou me But it is likely that the father of Symon was called Iochanan wherevpon the letter of Asperation being altered out of his place s. put to the end came Iohannes the which also afterward being made short became Iona. And Iochanan or Iochana doe signifie that which we call in English Iohn and is as much to say as Grecians Marl. vpon Iohn fol. 37. IOSAPHAT Of his supreme gouernement HE sendeth out Preachers throughout all Iewrie ¶ Héere is declared saith Lyra how he instructed his people to wit by the Priests and Leuits whom he sent to this purpose with them certeine of his Princes to moue the people to obedience and to punish the rebellious if they shoulde finde anie I. Bridges fol. 265. And Iosaphat appointed in Hierusalem Leuits and Priests and families of Israel that they might giue iudgement and iudge the cause of the Lord to the inhabitants therof c. And he commaunded them saieng Thus shall ye do in the feare of the Lord faithfully and with a perfect heart in euery cause that shall come vnto you and your brethren that dwell in their Cities betweene bloud and bloud betwéene law and precept statutes and iudgements ye shal iudge them and admonish them c. Wherevpon saith Lyra Hic ordinatur c. Héere is ordeined the gouernement of the people in difficult causes which could not well be cut off without recourse had to Hierusalem according to the which is commaunded Deut. 17. 8. where it is said If thou shalt perceiue the iudgement before thée to be difficult and doubtful arise and get thée vp to the place which the Lord shall choose c. And therefore Iosaphat appointed Iudges there to determine such difficult matters wherefore it followeth euerie cause which commeth vnto you c. Wheresoeuer the question is if it be of the lawe so farre forth as perteineth to the commaundementes of the tables if it bée of the preceptes of the tenne commaundementes as it were certeine conclusions picked out If it be of the Ceremonies so farre forth as perteineth to ceremonial matters of iustifications that is to say of iudiciall matters wherby iustice is to be conserued among men ¶ Thus is there no part ecclesiasticall or temporall exempted from the ouersight care direction and appointment of the King I. Bridges fol. 272. IOSEPH Of Ioseph the husband of Marie THen Ioseph her husbande beeinge a iust man c. ¶ Upright and fearing God and therefore suspectinge that she had committed fornication before shée was betrothed woulde neither receiue her which by the lawe should be married to an other neither accusing her put her to shame for her fault Geneua Of the equall way that Ioseph the sonne of Iacob deuised for the Aegyptians in the time of dearth That Ioseph brought the Aegyptians into such subiection woulde séeme vnto some a very cruell déede howbeit it was a very equall way for they paied but the fift part of that the grew of the grounde and therewith were they quite of all duetyes both of rent custome tribute and tolle And the king therewith found them Lordes and all ministers and defended them We now paye halfe so much to the Priest onelye beside their craftie exactions Then paye we rent yéerely though ther grow neuer so little on
the ground and yet when the king calleth pay we neuerthelesse So that if we looke indifferentlye their condition was easier then ours and but euen a verie indifferent way both for the common people and the king Tindale fol. 7. Why they buried Iosephs bones Buried them in Sichem ¶ They buried Iosephs bones partly to performe their promise Gen. 50. 25. and partly for a remembraunce of Gods holye promises concerning the lande of promise and not to be abused as the Sepulchres and reliques in these our latter daies haue bene The Bible note IOSIA How his name was prophesied many yeares before AND bowed neither to the right hand nor to the left ¶ His zeale was prophessed of and his name mentioned by Iddo the Prophet more then thrée hundred yeares before 3. Reg. 13. 2. And being but eight yeares olde he sought the God of his father Dauid Geneua How he remoued the groues ¶ Looke Groues How he put out the Idolatrous Priests from ministring Neuerthelesse the Priests of the high places came not vp to the altar of the Lorde to Hierusalem ¶ Iosia thought not meete that those Priests which had serued Idols should be ministers in the temple of God The Bible note IRONICE What Ironice is IRonia is a figure in speaking when a man dissembleth in speach that which he thinketh not as in scoffing calling that foule which is faire or that swéete which is sowre ISAAC At what age he was sacrificed ISaac the sonne of Abraham was sacrificed by his Father in the 13. yeare of his life as Aben Esra and Saule do write but Iosephus affirmeth it to be done in the. 25. yeare Lanquet ISOPE The meaning of this place O Purge me with Isope I shall be cleane c. ¶ In the solempne sacrifice for sinne of which Nu. 19. and in the cleansing of the leaper of which Leuit. 14. There was Isope anexed and ioyned to By that sprinkling was signified right purenesse of heart for that praieth he héere that is for full remission of his sinne which once had and the fauour of God obteined the mind reioyseth with vnspeakable ioye and becommeth much whiter to the eye of the soule then doth anie Snowe to the bodely eye Sâ—me vnderstand by Isope the passion of Christ by which onely we are purified from our sinnes T. M. ISRAEL What Israel doth signifie Israel by 〈…〉 pretation is as much to saye as a man that feareth GOD. So that euery Christian is an Israelite a man that feareth God Wherfore when the Prophet saith Deliuer Israel out of all his troubles is as much to say as deliuer Lord euery true beléeuer Ric. Turnar Of the goodnesse of God toward Israel Beholde I haue purged thée and not for moneie c. ¶ Some reade beholde I haue purified thée but not as siluer I haue chosen thée out of the furnaice of affliction for mine own sake for mine owne sake haue I done this For lyke whom would they pollute mee truly I wil not giue my glory to any other HarkeÌ„ c. There be some that expound it thus I would not suffer thée wholy to perish for if I had proued and purified thee as golde and siluer is proued and purified from which all manner of drosse is cleansed there should nothing haue remained in thee but I brought thée vnder and proued thée in the furnaice of affliction that is wrapped thee in captiuitie and bondage in Aegypt from which I afterwarde deliuered thée and this haue I done for mine owne sake that is onely for mine owne name and glorie of mine owne gentlenesse and louinge kindnesse not for anye of thy merites or deseruinges which were none at all For how woulde the Gentiles Heathen haue blasphemed my name if I had rooted out mine owne people so haue made the truth of the promises which I had determined to fulfill in Christ vaine and vntrue For as well this prayse of my truth as the glory of the blessing promised in the séede of Abraham Dauid wil I not giue vnto another people or nation The health of the worlde shall come of the Iewes Iohn 4. and from none other The gladde tidinges of the health shall the whole world receiue of none other then of Christ by the preaching of the Apostles c. T. M. Of Israels aduersitie ¶ Looke in the word Nauell What Saint Paule meaneth by Israel of God And vpon Israel that perteineth to God ¶ Because that they which taught circumcision mixing the lawe with the Gospell were of the Israelites Héere Saint Paule doth séeme to put a difference betwéene them and the other which preached the gospell sincerely whom he calleth the Israel of God or that perteyneth vnto God Sir I. Cheeke IVBELY What the Iubely signifieth IT shall be a yeare of Iubely vnto you ¶ Iubely is of this Hebrew word Iobel which in English signifieth a Trumpet a yeare of singuler mirth and ioy and of much rest wherin their corne and all their fruites come forth without sowing tilling or anie other labours And also by this Iubely is signified the restoring of all things vnto her perfection which shall be after the general iudgement in that flourishing world when the chosen shall be admitted into libertie from all wretchednes pouertie anguish and oppression when all shall be fully restored againe in Christ that through the sinne of the first man was taken away T. M Then thou shalt cause to blow the Trumpet of the Iubely c. ¶ In the beginning of the 50. yeare was the Iubely so called because the ioyful tidings of libertie was publikely proclaimed by the sound of a Cornet Geneua Who and by whom the Iubely was first brought vp Boniface the 8. about the yeare of our Lord. 1300. ordeyned that the Iubely should be euerye hundred yeare Clement the sixt brought it backe to euery fiftie yeare And Sextus the fourth brought itâ— downe to euerye 25. yeare pretending the shortnesse of mans lyfe for a cloke to their owne gaine Marl. vpon the Apoc. fol. 128. IVDAS How this place of Iudas dipping is vnderstood HE that dippeth his hand with me in the dish ¶ That is to say whom I vouchsafed to come to my table alluding to the place Psa. 41. 9. which is not so to be vnderstood as though at yâ— selfe same instant yâ— the Lorde spake these wordes Iudas had his hand in the dish for that had bene an vndoubted token but it is meant of his tabling and eating with him Beza Wherevnto Iudas was called Iudas was not giuen Christ of his heauenlye Father for to be kept and preserued with the other vnto lyfe euerlasting but for to beare the office of an Apostle for a time which appereth to bée most true by that which Christ sayth All that my Father giueth mée shall come to mée and him that commeth I will not cast out The lyke maye be sayd of all those that for a time doe séeme
called the friend of God Thus wée sée S. Paule Lames reconciled both teach Iustification by faith in the sight of God I. Gough How God is iustified in vs. To the end saith S. Paule that all months might be stopped and all the world acknowledge it selfe to be indebted vnto God and that he onely should be iustified ¶ After what sorte is it that God shall be iustified in vs according to S. Paule To wit when all of vs condemne our selues and haue not the boldnesse to striue against God but doe willingly confesse that all of vs are indaungered vnto him if we be once come to that point then is God iustified yâ— is to say his righteousnes is commended by vs with such praise as he deserueth But contrariwise if men exalt themselues and acknowledge not that they be indaungered vnto God so as may condemne them nor confesse the bonde of debt which they haue forfeited vnto him although they protest that they minde to iustifie him that is to say to confesse that he is righteous yet neuerthelesse they condemne him Cal. vpon Iob. fol. 562. ¶ Looke in Workes in Faith that iustifieth How wisedome is iustified ¶ Looke Wisedome Obiection Men will waxe remisse in doing good workes if Faith alone iustifie Aunswere In Iustification a pardon is graunted for sinnes past and not of sinnes to come And if any man liue wickedly after Iustification without doubt he dispiseth the grace of iustification For who doth digge about the roote of a trée to the ende it shuld onely be a trée and not rather that it should be a good trée and bring foorth fruite Origen A liuely comparison for Iustification The iustifieng Faith is as it were a flame of fire which cannot but cast foorth brightnes And lyke as yâ— flame burneth the wood without the helpe of the light and yet the flame cannot be without the light so is it assuredly true that Faith alone consumeth and burneth away sinne without the helpe of workes and yet that the same Faith cannot be without good workes Wherefore lyke as we sée a flame of fire that giueth no lyght we know by by that it is but vaine and painted even so when we see not some light of good workes in a man it is a token that hée hath not the true inspired Faith which God giueth to his elect and chosen to iustifie and glorifie them withall And hold it for a certeintie that S. Iames meant so when he said Shewe me thy faith by thy workes and I will shew thée my faith by my workes Bar. Traheron IVSTINVS How he suffered martirdome for the defence of Christes Religion THis man in learning and Philosophie was excellent and a great defender of Christian Religion He exhibited vnto the Emperour and to the Senate a Booke or Apologie in defence of the Christians and afterward himselfe also died a Martir He suffered martirdome in the yeare of our Lord. 154. vndeâ— Antonius Pius as the Chronicles doe witnesse Abb. Vesperg and Eusebius in his Chronicle in the 13. yeare of the Emperour Antonius In the bo of Mar. fo 58. What moued him to imbrace the faith of Christ. This Iustinus Martir when he was an Heathen Philosopher as he confesseth of himselfe was moued to imbrace the Faith and Religion of Christ in beholding the constant patience of the Martirs which suffered for Christ in his time Keye What a Keye is after the minde of S. Austen SAint Austen saith that must be called a Keye whereby the hardnesse of our hearts are opened vnto faithâ— and whereby the secretnes of minds are made manifest A keye is it saith he the which doth both open the conscience to yâ— knowledge of sinne also including grace vnto the whole sonnes of euerlasting mystery This is the definition of this keye we speake off after S. Austen D. Barnes fo 258. ¶ The Law in hir right vnderstanding is the keye or at the lest way the first and principall keye to open the â—ore of the Scripture Tindale fo 184. ¶ What keye had the Doctors of the lawe sauing the exposition of the lawe Tert. cont Marcion lib. 4. The Captaines of the Church haue the keyes of knowledge to open the Scriptures vnto the people to them committed Therefore Commaundement is giuen that the Minister shuld open and the scholer should enter Hier. in Esa. li. 6. ca. 24. ¶ The keye is the knowledge of the scriptures whereby is opened the gate of turth Chrisostome in Math. homil 44. How the word of God is the right keye The word of God is the very keye in that is all the might and power to looke our sinnes and a man is but a minister and a seruaunt vnto this word This may be proued by our Master Christs words where he saith Goe your wayes into all the world and preach the Gospell vnto all creatures and hée that doeth beleeue and is baptised shall be saued but hée that doeth not beléeue shall be damned Heere maye you plainely sée that the Apostles be but ministers and seruaunts and haue no power but all onely ministration c. D. Barnes fol. 259. How the keyes were giuen vnto the Church Christ say they appointed Peter Prince of the whole Church when he promised that he would giue him the keyes But that which he then promised to one in another place he gaue it also to all the rest and deliuered it as it were into their hands If the same power were graunted to all which was promised to one wherein shall he be aboue his fellowes Héerein say they he excelleth because he receiued it both in common What if I aunswere with Cipriane and Augustine that Christ did it not for this purpose to preferre one man before other but so to settâ— out the vnitie of the Church for thus saith Cipriane that God in the person of one gaue the keyes to all to signifie the vnitie of all and that the rest were the same thing that Peter was endued with like partaking both of honour and power but the beginning is taken at vnitie that the Church of Christ maye bée shewed to be one Augustine saith If there were not in Peter a mysterie of the Church the Lord would not say vnto him I will giue thée the keyes for if this wer said to Peter the Church hath them not but if the Church hath them then Peter when he receiued them betokened the whole Church And in another place when they were all asked onely Peter aunswered Thou art Christ and it is said to him I will giue thée the keyes as though he alone had receiued the power of binding and loosing whereas he being one said the one for all and he receiued the other withall as hearing the person of vnitie Therefore one for all because there is vnitie in all Cal. 4. book chap. 6. sect 4. How the Dunce men interpreteth the keyes Dunce and all his
alone till either God himselfe did strike them or stirred vp by some especiall or extraordinary means some forreine or domestical persecutor of them Thirdly this maketh nothing to proue that those kings whom the Pope taketh vpon him to pronounce they be no kings are no longer kings except he will make himselfe God yea and aboue God too For although God say they reigne not by me yet he calleth them kings but the Pope calleth them vsurpers that reigne not by him I. Bridges fo 1056. Of two kinges the one secceeding a good Father the other a wicked Manasses being at the age but of xii yeares when he succéeded that godly king Ezechias his Father was no sooner entered into his kingdome but the false Prophets of Baal for lacke of good gouernours so be witched and so farre seduced him that he vtterly forsooke all his Fathers wayes to mainteine idolatrie witchcraft sorcery and such lyke wickednesse which turned not only to his owne perdition but also to yâ— vtter desolation of Hierusalem and Iuda for beholde sayth yâ— Lord Because Manasses hath done such abhominations c. I will bring such euill vpon Hierusalem and Iuda that who so heareth of it his eares shall tinckle and I will wipe out Hierusalem as a man wipeth a dish and when he hath wiped it turneth it vpside downe Iosias on the other side being of the age but of viii yeares when he succéeded wicked Amon his Father was no sooner entred into his kingdome but through the speciall grace of God good gouernours did that which was right in the sight of the Lorde and walked in the wayes of Dauid his fore-father and bowed neither to the right hand nor to the left Wherfore God sayd to him by his Prophetesse Because thine heart did melt and because thou hast humbled thy selfe before me the Lord when thou heardest what I spake against this place c. Beholde I will receiue thée vnto thy Fathers and thou shalt be put into thy graue in peace and thine eyes shall not sée all the euills which I will bring vppon this place These two were both of them young kings and immediate successours the one of Ezechias who had extirped idolatrye by the roots the other to a worshipper of false Gods otherwise also a wicked man And yet Manasses through peruerse in intifers fell from GOD to all naughtinesse And Iosias being younger of age then hée did by the helpe of godly and faithfull Counsailours apply himselfe to all godlinesse and thereby prospered N. V. Tokens of a wicked king or kingdome The signes or manifest markes of a wicked king of kingdome are these to teach and suffer to be taught anye doctrine contumelious iniurious blasphemous against God An other to kill the faithfull good preachers and professours of Gods word and to take away the Scriptures the foode of their soules from the simple and poore thirsting for the word of their saluation c. Melancthon vpon Daniel How a Kings word must stand A saieng there is among men that the wordes promise and oth of a king should stande and so it ought indéede in case it bée true lawfull and expedient else were it much better to bée broken then kept Dauid made a solempne oth to slay Nabal and to destroye all that perteined vnto him but he neuer performed that oth and yet he was a king He put vp his swoorde againe sayth Bede and neuer repented him of any fault done Homeli 45. Precepts that Hermes the Philosopher giueth vnto kings If a king be negligent in searching the workes of his enimyes and the hearts and wills of his subiects he shall not long be in suretie in his Realme ¶ The strength of a king is the friendship loue of his people ¶ The most secrete counsell of a King is his conscience and his vertuous déedes are his chiefest treasures ¶ Ye Kinges remember first your King the gouernour of all And as you would be honoured of your subiectes so honour you him ¶ Use no familiaritie with no wicked person ¶ Trust none with your secrets before yée haue proued him ¶ Sléepe no more then shall suffice the sustentation of your bodyes ¶ Loue righteousnesse and truth ¶ Embrace wisedome ¶ Féede measurablye ¶ Rewarde your trustye friends ¶ Fauour your communaltie considering that by it your Realmes are mainteined ¶ Loue learned men that the ignoraunt thereby may bée encouraged to learning ¶ Defende the true and iust and punish the euill dooers that other monished thereby maye flée the lyke vices ¶ Cutte off the stealers hande ¶ Hang vp the théeues and robbers that the high wayes may bée the surer ¶ Burne the Sodomits ¶ Stone the adulterers ¶ Beware of lyars and flatterers and punish them ¶ Suffer not the swearers to escape scot frée ¶ Uisite your prisoners and deliuer the vngultie ¶ Punish immediatlye such as haue deserued it ¶ Followe not your owne wills but be ruled by counsell so shall you giue your selues rest and labours to other ¶ Be not too suspitious for that shall hâ—th disquiet your selues and also to cause men to 〈…〉 from you KINGDOME What the Kingdome of Heauen is THE Kingdome of heauen is nothing else but a newnesse of lyfe by the which GOD doth restore vnto vs a hope of euerlasting blessednesse Marl. vpon Math. fol. 40. An exposition of this place following Lette thy kingdome come ¶ That is that we which before haue serued the world héereafter may come vnder the dominion of Christ as he promiseth Math. 25. 34. ¶ Or thus séeing that thou art ouer all make all to know thée and make the kinges and rulers which are but thy substitutes to commaunde nothing but according to thy worde and to them make all subiects obeye Tindale How the Kingdome of God is taken two wayes And speaking of the Kingdome of God ¶ The Kingdome of God is taken two manner of wayes First it is taken for that blessedfull lyfe and for that euerlasting felicitie which we shall enioye after this mortall lyfe Secondlye when by the preaching of the Gospell the heartes of the godlye are prepared and made the temples of the holye God It is sayde and that right well That God doth reigne in the hearts of the godly through fayth innocencye and purenesse of lyfe Of this Kingdome did Christ speake of vnto his Disciples Sir I. Cheeke The exposition of this place following Thou art not farre from the kingdome of GOD. ¶ That is thou hast the true knowledge of the lawe and lackest nothing but fayth and trust in me by which onely commeth euerlasting lyfe The meaning of this place following There bée some of you that stande heere which shall not taste of dâ—ath till they sée the Kingdome of GOD. ¶ This kingdome of God which Saint Marke in the. 9. Chapter verse â— writeth to come with power is the kingdome of Christ which some of them did then sée which
in remeÌ„bring yâ— benefits of God This inuention although at the first sight it might séeme trim yet it agréeth not with Christs libertie For we must think vpon the benefits of God and our great ingratitude other most gréeuous sinnes not only fortie daies but also continally Further by this meanes they opened a most wide window to liue securely rechlye For if they once had performed fullye these fortie daies they thought that all the whole yeare after they might giue themselues wholy to all kinde of pleasures lusts For they referred the time of repentaunce to these fortie daies And although the elders had a Lent yet as Eusebius saith in his 5. booke and 24. Chapter it was left frée vnto all men For Ireneus after this manner intreated with Victor Bishop of Rome when he would have excommunicated the East Church because in the obseruing of Easter it agréed not with the Church of Rome What sayth he can we not liue at concord although they vse their owne cities as we vse ours for some fast in Lent two dayes some foure dayes some x. daies some fiftéene daies some twentie and other some forty dayes And yet is concord neuerthelesse kept in the Church Pet. Mar. vpon Iudic. fo 279. LEPER What the Leper signifieth THe Leper signifieth properly mans doctrine which spreadeth abrode like a canker And to be short all infection of vngodlynesse therefore must the Leuites giue diligent héede thereto for a little leauen sowreth all the whole lumpe of dowe T. M. ¶ He meaning the Priest shall iudge the plague to be cleane ¶ For it is not that contagious leper that infecteth but a kind of scurffe which maketh not the flesh rawe as the leprosie doth Geneua ¶ Of the leprosie in clothes which was vsed among the Iewes let them iudge This is euident that we in our time suffer ouer many leprosies in clothes T. M. ¶ The leprosie in houses is anye thing thereto perteining whereby the dweller might take anie harme in health of bodie in hurting of his goods or otherwise as if it stoode in an euill ayre T. M. If I send the plague of leprosie in an house c. This declareth that no plague nor punishment commeth to man without Gods prouidence and his sending Geneua How a Leper was knowne A leper had these fiue marks to be knowne by his garment was vpon him and cut in twaine his head vncouered his face mufled his dwelling from the companie of men proclaimed openly to be a leper and vncleane Hemmyng Of the leprosie that Christ healed The leprosie that Christ healed in S. Mathewes Gospell was not like the leprosie that is now but was a kinde thereof which was vncurable Geneua LESSE The meaning of this place following NOtwithstanding he that is lesse in the kingdome of heauen is greater then he ¶ Christ which humbled himselfe to the crosse was of lesse reputation in this world then Iohn Baptist was yet in the kingdome of heauen Christ was greater then hée Tindale The least of them that shall preach the Gospell in the new estate of Christes Church shall haue more knowledge then Iohn and their message shall be more excellent Geneua LETANIES What the Letanies are LEtanies are nothing else but humble praiers and supplications to God to procure his fauoâ—r and turne awaye his wrath and wer receiued long before procession came in place Some be called Minores the lesse some Maiores the greater The lesse were instituted by Mamartus Bishop of Vienna in the yeare of our Lord. 469. as Sigebertus sayth 02. 488. as Polichronicon reporteth The order of them was but a solempne assembly of people vnto prayer at such time as we call the rogation wéeke The cause was for earthquake and tempests and inuasion of wilde beasts which then did greatlye destroye the people The greater Letanie was deuised by Gregorie the Pope Anno. 592. When as the cause béeing lyke as before the superstition beganne to be more for by the reason of a great pestilence following a floud the Bishoppe by Ceremonies thought to appease the wrath of God and therefore made Septiformen Laetanian a seauenfold Letanie One of the clergie an other of the Monks one of men an other of their wiues One of maidens an other of widowes the last of poore and children together These people so distinct in the seauen orders shoulde come from seauen seuerall places and then it was thought they should be heard the sooner but in their Procession fourescore persons were striken with the plague to shewe howe well God was pleased with them Notwithstanding how thinges of a good deuotioâ— instituted in time doe growe to great abuse For what the order and solempnitie of them was we reade in the counsell of Mentz celebrated 813. yeares after Christ. The words of the decrée be these Placint nobis c. Our will is that the greate Letanie bée obserued of all Christians thrée daies And as our holye Fathers haue ordeined it not riding nor hauing precious garments on them but bare footed in Sackcloth an Ashes vnlesse infirmitie doe let Thus farre the Counsell LETTER What the Letter signifieth AVgustine in his third booke and. 5. Chapter De doctrina Christiana writeth that they sticke in the Letter which take the signes for the thinges and that which is figuratiuely spoken in the holy Scriptures they take it so as if it were spoken properlye And so lowe crope they on the ground that when they heare the name of the Sabboth they remember nothing but the seauenth day which was obserued of the Iewes Also when they heare of a Sacrifice they thinke vppon nothing but the sacrifices which were killed And though ther bée some seruitude tollerable yet hée calleth that a miserable seruitude when wée take the signes for the thinges wherein there is a greate offence committed in these dayes in the Sacrament of the Eucharist for howe manye shall a man finde which beholding the outwarde signes of the Sacrament calleth to memorye the death and passion of Christ whereof it is most certeine that they are signes or which thinketh within himselfe that the bodye and bloud of Christ is a spirituall meate for the soule through fayth euen as breade and wine are nourishmentes for the bodye Or which weigheth with himselfe the coniunction of the members of Christ betweene themselues and with the head These thinges are not regarded and they cleaue onelye to the sight of the signes and men thinke it is inough if they haue looked vppon bowed the knée and worshipped This to imbrace the Letter and not to giue eare vnto the sayde Augustine who in the place wée haue now cited and a little afterwarde most appertlye affirmeth that to eate the bodye of Christ and to drinke his bloud are figuratiue kinde of speaches So are the Iewes accused because they cleauing onely to the Letter and circumcision were transgrassers of the lawe Pet. Mar. vpon the Rom. fol. 49.
How the Letter killeth For the Letter killeth but the Spirit giueth lyfe ¶ The Letter héere and in the seconde to the Romanes verse 27. and in diuerse other places of the Scripture signifieth the Lawe or olde Testament and the Spirit the Gospell or new Testament And so doth Saint Austen expounde them in sundrie places of his booke which hée wrote of the letter and the spirit And Erasmus also both in his Paraphrases and Annotations Because the lawe findeth vs guiltie and thervpon condemneth vs therefore saith the Apostle rightly that it killeth And the gospel because it pronounceth vs righteous in Christ and sheweth vs that by him we are iustified from all thinges whereof we could not be iustified by the lawe Act. 13. 39. doth therefore bring lyfe As for such as by the letter will vnderstand the litterall sense and by the spirit the spirituall sense can no learned or christen man allowe For these wordes Letter ministration of death ministring of condemnation and that which is destroied signifieth all one thing And these Spirit Ministration of righteousness and that remaineth be there verie contraries Now wordes meaning one thing must haue one interpretation And by some of the first cannot the litterall sense be vnderstoode nor by some of the last the spirituall Ergo neither by these wordes Letter or Spirit sith Letter is all one with the first and spirit with the latter Tindale ¶ Origen writeth thus Et est in Euangelio littera c. Euen in the Gospell there is a Letter that killeth For when as Christ sayth Unlesse ye eate the flesh of the sonne of man c. If ye take the same according to the Letter the Letter killeth What is Littera occidens the murthering Letter Truely the lawe which causeth anger by which commeth knowledge of sinne which is a Schoolemaster vnto Christ. The lawe first killeth yâ— Christ may make aliue it condemneth yâ— Christ may iustifie it sheweth sinne it healeth sinne Ro. Hutchynson How letter and circumcision is taken in this place Which being vnder the Letter Circumcision doth transgresse the law ¶ The letter is héere taken for the outward shew or ceremonie as a little after by the spirit he vnderstandeth the circumcision of the heart Sir I. Cheeke ¶ When the Lawe is called the Letter or that is prouoketh death in vs or that it killeth or is the minister of death or that it is the strength of sinne it is meant as we consider the law of it selfe without Christ. Geneua LEVEN How Leuen is diuersely taken in the Scripture Leuen is sometimes taken in an euill sense for the doctrine of the Pharesies which corrupted the swéetnesse of the word of God with the leuen of their gloses And sometime in a good sense for the kingdome of heauen that is to saye the Gospell and glad tidings of Christ. For as leuen altereth the nature of dowe and maketh it through sowre euen so the Gospel turneth a man into a new lyfe and altereth him a little and little first the heart and then the members Tindale fo 226. Take heede and beware of the leuen of the Pharesies and of the Saduces ¶ By leuen héere is vnderstoode the doctrine and inuention of the Pharesies and of all other men lyke conditioned vnto them Sometime leuen in the Scripture is taken in an euill sense as héere and sometime in a good sense As in the. 13. 33. and in the 12. of Saint Luke verse 1. it is noted by the name of hypocrisie because it is deceitfull false and vngodly and maketh all the louers thereof hypocrits Tindale ¶ Leuen héere is taken for the â—rronious doctrine of the Pharesies Saduces which with their gloses deprauated the Scriptures Some thinke this word 〈…〉 n is taken for wholesome doctrine of the Gospell Math. 13. 33. Sir I. Cheeke Beware of the leuen of the Pharesie◠¶ He wi 〈…〉 eth the in to beware of contagious doctrine and such sâ—bile practises as the aduersarie vsed to suppresse the Gospell Ge 〈…〉 LEVY Of Leuy otherwise called Mathew AND sawe Leuy the sonne of Alpheâ— sit at the râ—ec 〈…〉 e of â—ustome ¶ He that is heere in Marke called Leuy in the Gospell before Chapter 9. and verse 9. is called Mathew in whom we haue an example how they that be called and beléeue ought to bring foorth worthy fruites of repentaunce Sir I. Cheeke ¶ Looke Mathew LEVITES What their office was TAke the summe c. from thirtie yeare olde and aboue ¶ The Leuits were numbred after thrée sortes first at a moneth olde when they were consecrate to the Lord next at 25. yeare old when they were appointed to serue in the tabernacle and at 30. yeare olde to beare the burthen of the tabernacle Geneua â— He sayd vnto the Leuites that taught all Israel and were sanctified vnto the Lorde put the holy Arke in the house which Soloâ—on the sonne of Dauid king of Israel did builde it shall â—e no more a burthen vppon your shoulders ¶ It appeareth héere that the Leuites charge was not onely to minister in the Temple but also to instruct the people in the worde of God And where as he sayth It shall bée no more a burthen vpon your shoulders that is as it was before the temple was builtâ— Therefore your office onely is now to teach the people to praise God Geneua How this place following is to be vnderstood For the Leuites were purer hearted to bée sanctified then the Priestes ¶ Pelicane translateth the wordes thus Leuitae quip 〈…〉 〈…〉 ritu c. For the Leuites were sooner or easier sanctified then the Priestes which he expoundeth more plainely in his Commentaries saieng Intiligitur Sacerdotum numerum imminutum fuisse c. It is to bée vnderstoode that the number of the Priestes was diminished which should haue sufficed for to prepare the Sacrifices and therefore they desired the helpe of the Leuites that all thinges might bée done more diligentlye There was also an other cause of the Leuites helpe for the sanctifieng of the Temple and the preparation of the Sacrifice was so sodeinly commaunded that many of the Priestes had not time to sanctifie themselues according to the lawe which required a certeine space for the same and the Leuites might bée sanctified with lesse adoe and in shorter time And surelye the verye circumstaunce of the place doe proue this to be the true vnderstanding of it for these be the wordes that immediatelye goe before but the Priests were too fewe and were not able to sleye all the burnt offeringes therfore their brethren the Liuites did helpe them vntill they had ended the worke and vntil other Priests were sanctified I. W. fol. 11. LEVIATHAN What Leuiathan signifieth DArest thou drawe out Leuiathan with an Angle c. ¶ Leuiathan as diuerse learned men expounde signifieth the greatest fish that liueth in the Sea which is a Whale T. M. Euen
is adorned with vnderstanding and reason and aduaunced therevnto whereby excelleth all other earthly creatures And these two latter expositions though they varye somewhat in expressing the matter yet come to this ende that Gods sonne is the authour of vnderstanding reason in men which is a sound and a true sense and may be most certeinly gathered out of the words following namely these That was the true light that lighteneth euery man c. Thus much than maye be drawne out of this sentence that Gods sonne being the authour of vnderstanding is verye God B. Traheron No man taketh it from me but I lay it downe of my selfe ¶ If so be to lay downe his lyfe signifieth nothing else but to dye euen as to take away the lyfe is to kill how then sayth he that no man taketh the same from him Did not the Iewes kill him yes verily If they then killed him they also toke his lyfe away from him Indéede they tooke it awaye but they did not extort it from him by violence against his will For they could not haue taken the same from him except he would willingly haue died Marlâ— vpon Iohn fol. 375. He that findeth his lyfe shall loose it ¶ They are sayd to finde their lyfe which deliuer it out of daunger this is spoken after the opinion of the people which thinke them cleane lost that dye because they thinke not of the lyfe to come Beza ¶ To finde his lyfe is to satisfie the desire of his heart Tin ¶ He that doth preferre his life before my glorie Geneua Whosoeuer shall loose his lyfe for my sake shall finde it ¶ Shal gaine himselfe and this is his meaning they that deny Christ to saue themselues do not onely not gaine yâ— which they looke for but also loose the thing which they would haue kept that is themselues which losse is the greatest of all but as for them that doubt not to die for Christ it fareth farre otherwise with them Iohn 12. 25. Beza Whether a man may lengthen or shorten his ownelyfe Salomon witnesseth of God that he doth lengthen the lyfe of his and shorteneth the lyfe of the wicked saieng The feare of the Lord maketh a long lyfe but the yeares of the vngodlye shall be shortened Ro. Hutchynson LIGHT Who is the true light THat was the true light ¶ Héere the Euangelist putteth a difference betwéene light and light Iohn was a lyght indéede as the Lord sayth Hée was a Candle burning and shining and Gods ministers are called the light of the world But their light is a borrowed light a light giuen vnto them not naturallye dwelling in them The Candle hath no light of it selfe but hath light sent into it of an other This place plainly seuereth the Lord Iesus froÌ„ creatures for it affirmeth him to be the true light and denieth them to be the true light The Lord Iesus is light by nature creatures by borrowing of an other he giueth light creatures receiue light They neede lyght because they haue none by nature he is full of light and giueth lyght to them that need Seeing then that there is so great difference betwéene the Lords light and mans light the Lord must néedes be of an other nature then a creature For if a creature could be the true light it could not be sayd of the sonne onely that he is the true lyght But because a creature is not the true lyght and Gods sonne is the true lyght therefore Gods sonne is another thing then a creature No creature can shine and giue light of it selfe by nature Gods son shineth and giueth light of himself naturally for he is the true light so is no creature B. Traheron The meaning of these places following And the light shineth in darknesse and the darknesse comprehended it not ¶ By the light is vnderstoode Christ and by the darknesse vngodly and vnbeleeuing men amonge whome Christ came and they receiued him not Tindale ¶ Read the 18. verse in the fourth Chapter to the Ephesians The true light is not héere opposed or compared to the false light but the Euangelist héere goeth about to putte a difference betwéene our Sauiour Christ and all other least that any man should think that he is euen the same light no better then that which Angels and men are sayd to be But this is the difference that whatsoeuer is bright and shining in heauen and in earth it borroweth his brightnesse from another but Christ is lyght of himselfe and shining by himslefe and lightening with his brightnesse the whole worlde insomuch that there is no other cause or originall of brightnesse but he He called therefore that the true lyght to whose nature it is proper to shine Therefore this is he first note by the which Christ is discerned from Iohn and from al other Apostles For Iohn and the Apostles were light as it is sayd before but not the true light that is to say not that naturall light which shineth of it selfe and which taketh not force to shine of anye other Such one is Christ but Iohn and the Apostles not so for if the Lord had nto béene illuminated with this lyght they had béene altogether darknesse Marl. vpon Iohn fol. 15. He was a burning and shining light ¶ Whereas our sauiour calleth Iohn a burning light he doth thereby the more reproue the ingratitude of the Iewes for itâ— followeth that they were willinglye blinde when they refused the Candle of God that was set before their eyes as if he should say God would not haue you to erre for he appointed Iohn to be a candell that by his light he might direct you in the right way Therefore in that ye doe not know me to be the sonne of God your voluntarie errours is the cause thereof Euen so they which at this daye is willingly blinde in the mids of the light of the Gospell haue no excuse for the Lord séeketh by the preaching of his word to bring men out ot darknesse into light in consideration whereof he calleth his Apostles the light of the world that the darknesse of ignoraunce being driuen awaye the hearts of mortall men maye be illuminated with the knowledge of God and true pietie Marl. vpon Iohn fol. 175. I am the light of the world c. ¶ If Christ onely bee the light of the world then the whole world is in darknesse subiect to the kingdome of Satan insomuch that neither mans reason nor strength hath any light in it except it receiue the same from Christ otherwise it were but vaine and superstitious to giue light vnto light Therefore without Christ there is no one sparke of true light There may appeare some shew of brightnesse but it is like a sodaine flash which doth nothing els but â—asill the eyes Marl. vpon Iohn fol. 290. What is ment by the shining light Let your light so shine before men that they maye sée your
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
Churches in this sorte Although a man had lyen with our Ladye Christs mother and had begotte her with childe yet were he able by the Popes pardons to pardon the fact How he wrote to Pope Leo. In the yeare of our Lorde 1518. the tenth yeare of King Henry the eight Luther wrote first to Leo Biopsh of Rome concerning the vse of pardons and in certeine priuate disputations called in doubt diuerse things concerning the Bishops supremacie for which after he was troubled lastly proclaimed an heretike vnder the defence and maintenaunce of Frederike◠Duke of Saxonie he preached writ against his power All Germanie soone after forsooke the Bishop of Rome and so was the whole state of Religion by his meanes altered among them Sleadane How he was troubled with the lusts of the flesh When I was a Monke I thought by and by that I was vtterly cast away if at any time I felt the lust of the flesh that is to saye if I felt any euill motion fleshly lust wrath hatred or enuie against my brother I assaide manie wayes to helpe to quiet my conscience but it wold not be for the concupiscence and lust of my flesh did alwaies returne so that I coulde not rest but was continually vexed with these thoughts This or that sinne thou hast committed Thou art infected with enuy with impaciencie and such other sinnes therefore thou art entered in this holy order in vaine and all thy good works are vnprofitable If then I had rightly vnderstood the sentences of Saint Paule The flesh lusteth contrary to the spirite and the spirit contrary to the flesh and these two are one against another so that ye cannot doe the things that ye would do I shuld not haue so miserablye tormented my selfe but shoulde haue thought and sayde vnto my selfe as now commonlye I doe Martin thou shalt not vtterlye be without sinne for thou hast flesh thou shalt therefore féele the battell thereof according to that saieng of S. Paule The flesh resisteth the spirit Dispaire not therefore but resist it strongly and fulfill not the lusts therof thus doing thou art not vnder the lawe c. Luther vpon the Gal. fol. 251. Let all troubled consciences comfort themselues by this example of Martin Luther and say as he sayde The question that Luther put foorth a little before his death Luther a little before his death moued this question to his friends as they sate at supper Whether we should know one an other in the lyfe to come or no and when they were al desirous to learne of him What saith he chaunced to Adam He had neuer seene Eue but what time god shaped her he was cast into a meruailous dead and sound sléepe But awaking out of the same when he sawe her he asked not whence shée is nor whence shée came but sayth Shée is flesh of his flesh and bone of his bones But howe knewe he that Uerily béeing full of the holy Ghost and replenished with true knowledge of God he spake thus In lyke manner shall we also in another life bée renued with Christ and shall knowe more perfectlye our parents wiues children and whatsoeuer is besides then Adam that time knew Eue. Sleadane Luthers praier before his death O God my heauenly Father the father of our Lord Iesus Christ and of all consolation I giue thée thanks that thou hast reuealed vnto me thy sonne Iesus Christ whome I haue beléeued whome I haue professed whome I haue loued whom I haue set foorth and honoured whome the Bishoppe of Rome and all that wicked rabell doe persecute and dishonour I beséech thée my Lorde Iesus Christ receiue my soule my heauenly Father although I be taken out of this lyfe albeit I must leaue this bodye yet knowe I assuredly that I shall remaine with thée for euer and that no man can take me out of thy hand Slea What sects is sayd to rise out of him Looke Sect. Macedonius Of his crueltie and tumult he caused in the Church MAcedonius a Priest of Constantinople taught that the holy Ghost was a creature and no God Betwéene this man and one Paulus was great strife whether of them should succéede Alexander in the Bishoprick of Constantinople So that Hermogenes maister of the chiualrie was slaine of the people when he came with the Emperours authoritie to stablish Macedonius whom the Arrians fauoured And being Bishoppe of Constantinople he practised extreame crueltie in the Church constraining the Christians to receiue the Communion with the Arrians in such wise that if women or children refused to doe the same he did either cut off their paps or by such other cruell torments force them therevnto He caused much tumult and businesse in the Church till at last a Sinode was assembled at Constantinople of 180. Bishops against him Cooper ¶ Macedonius at the first being an Arrian deposed by Acacius sect could not quiet himselfe but fell from the Arrians into an other heresie He denied the Godhead of the holye Ghost terming him the seruant and drudge of the Father and of the sonne This opinion they say Marathonius Bishop of Nicomedia taught before him These heretiks be called Pneumatomachoi Socrat. li. 2. chap. 25. Epiph. haeraes 73. MAGI What the Magies were BEholde there came wise men from the East to Hierusalem ¶ Wise men or Magi in the Persians tongue signifieth Philosophers Priestes or Astronomers and are héere the first fruites of the Gentiles that came to worshippe Christ. Geneua ¶ The wise men called Magi that came fom the East were neither kings nor Princes but as Strabo sayth which was in their time sage men among the Persians as Moses was among the Hebrewes He saith also that they were the Priests of the Persians Tindale MAGISTRATE What a Magistrate is THE worde Magistrate is deriued from Maister and signifieth the authoritie office of them which do eyther by right of inheritance gouerne subiects peoples or cities either haue y◠rule appointed thē by free electiō choise some do deriue the word Maister from the Latin Aduerbe Magis which is to say More for that master can do no more them others and excelling them in dignitie and authoritie Some doe drawe the worde Maister from the Gréeke word Menisos which signifieth greatest But whether that Maister come of the Aduerbe Magis either of the Greeke word Mènisos euerie way Magistrates do represent y◠authoritie office of Maisters And we be also therby enformed that it were méete for them which doe rule others to aduance and passe them whome they do rule in the prerogatiue of wisdome and authoritie Musc. fol. 546. How Magistrates are the Ministers of Gods iustice As the true Church doth acknowledge the ministers of the Gospell as the true ministers of God ordeined by him for the administration of spirituall things euen so doe shee knowledge the Magistrates as ministers of his iustice ordeined of him for the confirmation of the publike peace and
CHRIST which taught them not to forsake their wiues but in any wise to kéepe them sauing alonely for fornication And this place of S Paule Haue we not power c. doth proue how S. Peter after his Apostleshippe and also other disciples of Christ caried their wiues about with them when they went a preaching Wherefore it is a false lye to say that they had forsaken their wiues D. Barnes Let Bishops and Priests read this thing he speaketh against mispending of goods that is offered to helpe poore men with the which doth teach their children prophane letters and maketh them to read Comedies and to sing baudy songs of iestes and these children they finde of the charges of the Church ¶ Heere the Bishoppes and Priestes had children which they could not lawfully haue if they were vnmaried D. Bar. The Councell of Nicene willing to reforme the life of men did set certaine lawes At the which certaine men would haue had a lawe to be brought in that the Bishops Priests Deacons and Subdeacons should not lye with their wiues which they had maried before their consecration But Paphuntius a Confessour being vnmaried himselfe did withstand them and saide that their mariage was honourable and it was pure chastitie for them to lye with their wiues so that the Councell was perswaded not to make any such lawe affirming it to be a grieuous occasion both vnto them also vnto their wiues of fornication The Councell did allowe this sentence so that nothing was decreed as concerning this thing but euery man was left vnto his free-will and not bound of any necessitie ¶ Héere is to be noted that this holy Councell did not recken it an vnpure or a filthie thing for a Bishop or a Priest to company with his wife but doe graunt that it is a pure and a cleane chastitie for a Priest to company with his wife D. B. Innocentius the thirde in his Decretalls writeth on this manner These Priests that after the manner of the countrie hath not forsaken the coniunction of mariage if they doe breake wedlocke ought grieuously to be punished seeing that they may vse lawfully Matrimonie ¶ Marke that this was the manner of certaine Countreyes that Priests might marry Ergo it must néedes followe that Priests mariage is not forbidden by Gods Lawe And if it be not forbidden by Gods Lawe is it in the Pope to compell men so violently vnto that thing the which God hath not bound them too D. B. The Maister of the sentence writeth on this manner Our weaknesse is prone to fall into filthinesse But it is helped with honest mariage And that thing that is vnto whole men an offence is vnto sicke men a remedie ¶ Marke how the Maister of the sentence saith that we are ready to fall into filthinesse and how mariage is an honest remedy how can men then after their owne learning condemne mariage as no honest thing séeing their owne Clearkes calleth it honest D. B. We read in our owne Chronicles that in the time of King Henry the third which raigned the yeare of our Lord. 1101. Priests might lawfully marrie wiues insomuch that Anselme then Archbishop of Canterbury in a Seane that he helde at London did make a Decrée that Priests should forsake their wiues the which was both against Gods lawe and mans For the text of our Sauiour Christ is cléere Quos Deus coniunxit homo non seperat It is better saith Epiphanius for him that is fallen in his course meaning them that cannot continue in the thing that they haue vowed to take a wife openly according to the lawe and so to be restored into the Church againe as one that before hath done euill and as one that hath fallen and hath bene broken and hath now néede to be bound and not daily to be inwardly wounded by secret dartes wherewith the Diuell continually doth assault them ¶ Loe héere Epiphanius doth not onely allowe marriage of Priests Uotaries before priesthood and vowing but also after priesthood vowing nameth marriage done in such case lawfull that marriage after their vowe so broken is a meane to restore them againe to the Church if they were fallen from it by breking their vowe So that you sée by Epiphanius iudgment yâ— the marriage of priests euen after their vowe is not onely a marriage but also a lawfull marriage Wherefore they that say the marriage of such meaning of them that marrie after they haue vowed is no marriage but rather adulterie me séemeth they doe not aduisedlye inough consider what they say for they be deceiued by an appearaunce of truth for by the meanes of that foolish opinion whereby they thinke the marriage of such professed women as haue forsaken their vowe is no marriage if they marrye there commeth no small inconuenience which inconuenience is this wiues bée seperated from their husbands as though they were whores and not wiues And when they will restore the diuorsed to sole life their husbandes are compelled to be verye adulterers when their owne wiues beeing alyue they marrye other husbands Saint Paule speaking of marriage and meate saith thus Euery creature of God is good to the faithfull and none is to be refused béeing taken with thankes-giuing for it is sanctified by the word of God and praier ¶ This Maior or ground we haue of Saint Paule wherevnto I adde this Minor or meane proposition But marriage is a creature of God that I am sure you cannot denie vnlesse ye will saye marriage is a creature of the Diuell as the olde Heretikes Saturnius Basilides and their fellowes did whervpon must follow this cenâ—â—sion Ergo mariage is good and not to be refused béeing taken with thankes-giuing for it is sanctified by the worde of God and prayer This sounde Silogismus prooueth plainely that the marriage of a Priest is not onely a marriage but also a good marriage and a good thing for it is sanctified by the word of God and prayer Ponet Saint Paule calleth the Bishop Priest and Deacon by the name of husband and their yoake-fellowes by the name of wiues and saith the Bishop must be the husband of one wife and lykewise the Deacon And further hee saith For the auoyding of fornication let euery man haue his wife c. In which generall sentence Priests must be comprehended if they bée men Yea and their marriage not onely a marriage but also an honouradle marriage or els cannot marriage be honourable in all estates as Saint Paule writeth to the Hebrewes Ponet Siritius being an enimie to Priests marriage calleth theyr wiues Suas vxores their owne wiues which thing he would not haue done if he had taken their marriage to be no marriage And furthermore he maketh a distinction betweene yâ— children whom the Priests had A proprijs vxoribus by their own wiues and those children which they had a Turpi coitu by vnlawfull
meanes Ponet Gregory Bishop of Rome writing to Peter Subdeacon of Sicilia saith DuruÌ„ est c. It is a hard thing that such deacons as haue not found the gifte of sole life should be compelled to abstaine A suis vxoribus that is from their owne wiues in the which words their owne wiues no man can denie but that by Gregories iudgement the mariage of a Priest was a mariage Ponet Doctor Gracian a principall Doctor of the Popes side saith thus Copula sacerdotalis c. Priests mariage is not forbidden by any authoritie either of the Lawe of Moses or of the Gospell or of the Apostles Iewel fol. 171. Clement Alexandrinus saith Omnes Apostol Epistolae c. All the Epistles of the Apostles which teach sobrietie and continent life whereas they containe inuumerable precepts touching Matrimonie bringing vp of children and gouernement of house yet they neuer forbad honest and lawfull mariage Iew. The Canon commonly called of the Apostles doth excommunicate a Bishop or a Clearke that doth put away his wife vnder the colour of Religion The Councell of Chalcedon Canon 13. forbiddeth Clearkes to marrie wiues of a contrary religion as Iews and Pagans but not simply forbiddeth them much lesse would allow them to put away their lawfull wiues By whom mariage of Priests was forbidden About the yeare of our Lord. 1074. Gregory the 7. was Bishop of Rome He decreed that Priests should haue no more wiues and that they which already hadde should be diuorsed and that no man should thenceforth be admitted to Priesthood but they vowed perpetuall chastitie Against this decrée repugned the Bishops Priests of Germany and withstood it a long season About the yeare of Christ. 1106. the Priestes of Englande were constrained to forgo their wiues by meanes of Anselme Archbishop of Canterbury The saieng of Hierocles concerning mariage It is méere folly saith he lack of wit which make those things that of theÌ„selues are easie to be born troublesome make a wife a grieuous clogge vnto hir husband for mariage to many men hath bene intollerable not because that wedding state is by default of it selfe or owne proper nature so troublesome and comberous but for our matching as we should not it falleth out as we would not causeth our marriages to be gréeuous and noiâ—ome To this end verily our dayly marriages doe commonly come For they marry wiues vsually not for the begetting of children or societie of lyfe but some for a great dowrie some for a beautifull bodie and some being seduced by such kinde of cautiles as it were men abused by vnfaithfull counsailers haue no regard to the disposition and manners of their spouse but marrie at aduentures to their owne decay and vtter destruction Bullinger fol 228. The Latine Church had her married Priests a long season as testifieth the storie of Sericij the Pope which first laboured in Spaine to diuorse Priests from their wiues albeit yâ— Priests of Spaine refused to obey the decree of Sericij hauing for their patrone and defence the Bishop of Tarracony aunswering the Bishop of Rome and reciting the saieng of the Gospell which forbiddeth marriage to be dissolued To the which saith Melancthon Siricius wrote againe so arrogantly and so foolishlye that meruaile it is to see so great ignoraunce audacitie impietie so great tiranny to haue had raigned then in their church For he rebuketh sayth he honest married men calleth them contumeliously the defenders of lechery sull foolishly wrasting Paules sayeng If ye liue after the flesh ye shall dye to make against Matrimonie If there were then saith Melancthon so great foolsh ignoraunce in the man as to thinke wedlocke reuiled and dampned by this text surely Sircius had ben more méet to haue rowed in a gally or to haue holden the plough then to haue had that seate therein to sit and gouerne the Church of Christ. Or else if he did so mocke out this thing wittinglye his shamelesse rescription is more worthy to be abhorred hated then his fond ignoraunce For to liue after the flesh is to fall against the commaundements of God and not to signifie the honest vse of chast wedlocke or lawfully to vse meat drinke according to Gods precept Melancthon in a little booke hee wrote to King Henrie the. 8. in the defence of Priestes Marriage The vse of Marriage among the Chaldeans The Chaldeans honoured the fire for their God and had this vsage among them that none was suffred to haue fire in his house but those yâ— were married for the custodie of Gods sayd they might be coÌ„mitted to none but married auncient folkes And this was their order in marriage The daye when anie person should be married the Priest came into the house to light new fire the which neuer ought to be put out vntill the houre of his death And if perchaunce during the lyfe of the husband and of the wife they should finde the fire dead and put out the marriage betwéene them was dead and vndone yea though they had bene xl years married And of this occasion came the Prouerbe which of many is read and of few vnderstood that is to wit Prouoke me not too much that I throw water into the fire The Chaldeans vsed such words when they wold diuorse or seperate the marriage For if the woman were ill contented with her husband in casting a little water on the fire immediatly she might marry with an other And if the husband like did put out the fire he might with an other woman contract marriage I pray God there be none at this day among the Christians that wold be content to put out the fire and to cast out the ashes and all to be at libertie Cynna Catul. MARINVS Of this mans hereticall opinion MArinus the Arrian thought that the Father was a Father when there was no sonne Such as were of this opinion were called Psathyrians the reason why is to be séene in Socrates li. 5. chap. 22. MARKE Of the lyfe of Saint Marke the Euangelist MArke the Disciple and interpreter of Peter béeing desired of the brethren at Rome wrote a short Gospell according as he heard Peter prâ—ach and shew euery thing by mouth The which gospel the same Peter after he had herd it did allow publish by his authoritie because it shuld be read in the congregation as recordeth Clement in the 6. booke of his worke intituled Dispositiones Of this Marke Papius also Bishop of Hierusalem maketh mention And Peter in his first Epistle where vnder the name of Babilon by a figuratiue manner of speaking hée vnderstandeth Rome The congregation of them which at Babilon are companions of your election saluteth you and so doth Marke my sonne Wherefore he tooke the Gospell that he himselfe had written and went into Aegypt and first of all men preached Christ at Alexandria where hée ordeined a Church or
mortifie his body for to liue according to the doctrine yâ— he himselfe did teach least be should be reproued of men when they should sée him doe contrary or contemne yâ— thing which he taught other to doe Ric. Turnar Of Paules vnquietnesse of the flesh ¶ Looke Flesh. How Paule wrought with his hands He abode with them wrought Their craft was to make tents ¶ How doe they followe Paules example which neither giue themselues to the studie of holy Scriptures to feede the flocke of Christ nor yet will labour with their hands but liue idly with the sweate of other mens browes there was a lawe among the Massilians that if any man did go about to liue idly vnder the pretence of some kind of religion he shuld in no wise be receiued into their citie Sir I. Cheeke ¶ Thus he vsed where euer he came but principally at Corinthus because of the false Apostles which preached without wages to winne the peoples fauour His craft was to make tents or pauilions which were made of skinnes Geneua Wherefore Paule wished himselfe to be seperate from Christ. For I haue wished my selfe to be seperated from Christ for my bretheren c. ¶ The Apostle loued his bretheren so entirely that if it had bene possible he would haue bene ready to haue redeemed the casting away of the Israelites with the losse of his owne soule for euer For this word seperate betokeneth as much in this place Beza ¶ He sawe the losse and destruction of his whole nation falling so farre from Gods true religion he considered how far God should be dishonoured when his wonderfull benefits and blessings bestowed vpon his people should take none effect but vtterly be defaced which so mightely moued him the he wished rather to be cut off from Christ then those things should come to passe The Bible note ¶ He would redéeme the reiection of the Iewes with his owne dampnation which declareth his zeale towardes Gods glorie Read Exo. 32. 32. Geneua How Paule had a wife Paule wished that all men were as he was That is hée wished that all the Corinthians which aduaunced themselues of virginitie widowhood could liue chast without a woman as he did which left his wife in an other place then where hée preached that all men were without care as he was which thing commonly followeth marriage ¶ Looke Apostles had wiues what Erasmus saith thereof ¶ Ignatius and also Clemens Alexandrinus which were verie nigh the Apostles time doth plainely affirme that S. Paule had a wife Ecclesiast histo li. 3. cap. 30. What Paule calleth the infirmitie of the flesh Paule calleth the infirmity of the flesh no disease of yâ— body or temptation of the flesh but his suffering and affliction which he suffered in his bodie So that he setteth the same against the vertue and power of the spirit But least we should séeme to wrast and peruert Paules words let vs heare himselfe speaking in the. 2. Cor. 12. 10. Therefore I take pleasure in infirmities in reproches in necessities in persecutions and anguish for Christs sake for when I am weake then am I stronge And in the. 11. chapt 13. In labours more abundant in stripes aboue measure in prisons more plenteous in death oft of the Iewes fiue times receiued I fortie stripes saue one I was thrise beaten with roddes I was once stoned I suffered thrise shipwracke c. These afflictions which hée suffred in his body he calleth infirmities of the flesh and not corporall diseases Of Paules voice Looke Voice PAVLVS SAMOSATENVS Of the heresie that this man taught THis man was Bishop of Antioch He denied the trinitie He taught that Christ tooke his beginning of our lady And was a man onely of our common nature which heresâ—e was condemned by a generall Councell Paulus excommunicated He was about the yeare of our Lord. 267. PEACE How Christ came not to send peace on earth but debate SUppose ye that I am come to send peace on earth I tell you nay but rather debate ¶ So the peace as this world loueth which is then at peace when mens appetites and desires are satisfied and when the euill agrée with the euill came I not to send on earth but therfore came I with yâ— words of very peace to destroy the peace of this world For sith the doctrine of the Gospell which teacheth all peace shal be enuied of many it cannot be but debate must arise euen amongest greatest friends while they that loue this world will sooner exercise cruelty towards them yâ— they loue best then leaue yâ— vices which they haue bene accustomed vnto And againe those whome the fire of the charitie belonging to the Gospell hath touched will by no meanes suffer themselues to be deuided from that which they haue begun to cleaue to Betwixt these two am I not come to set peace but debate Tindale What it is to be at peace with God Because therefore that we are iustified by faith we are at peace with God through our Lord Iesus Christ. ¶ To be at peace with God is none other thing then to haue tranquility rest in our hearts to Godward knowing assuredly the we be accepted of him do please him which thing we finde by fayth onely in that it receiueth forgiuenesse of sinnes newnesse of life euerlasting by mercy obteined at Christs hands Our own workes can bring no such tranquilitie because they be vnsure and engender doubt of which followeth desperation and of it dampnation we are not ashamed of our hope for we are sure by the death of Christ that God loueth vs and will bring our hope to passe ¶ By peace héere is meant that incredible and most constant ioye of minde when we are deliuered from all terrour of conscience and fully perswaded of the fauour of God this peace is the fruit of faith Geneua ¶ By peace which is the fruite of faith is ment the incredible and most constant ioy of minde our conscience being quiet and established in Gods grace The Bible note How peace makers be blessed Blessed be the peace makers c. ¶ To inherit this blessing it is not onely required that thou haue peace in thy selfe and that thou take all to the best and be not offended lightly and for euery small trifle alway ready to forgiue nor sowe â—o discord nor auenge thine owne wrong But also that thou be feruent and diligent to make peace go betwéene person persoÌ„ that thou leaue nothing vnsought to set theÌ„ at one Tin ¶ Cursed be the peace breakers pikequarrellers whispers backebiters sowers of discord dispraisers of them that be good stirrers vp of Princes to battell bée-liers of the true preachers of Gods word c. Tindale What peace offering is To offer peace offering of Oxen vnto the Lorde ¶ Peace offering is to reconcile God towards men to be at peace with them to forgiue
God alwaies singing vnto him in our hearts and so shall we be true honourers of God the Father and shall honour him in spirite and trueth Crowley Who began first to make the statute of Priests chastitie Some saith that Calixtus primus did first make the statute that Priests should vow chastitie but that is not so For all Chronicles beareth witnesse that Priestes hadde wiues in the Councell of Nicene the which was almost an hundred yeares after Calixtos daies But auncient histories doth make mention y◠Nicholas the first which was bishop of Rome the yere of our Lord. 860. did goe about this thing but he coulde not bring it to passe by the reason of an holy man S. Hulderich Bishop of Auguensais which wrote sharpe Epistles against him reprouing him sore y◠because he would compell Priests to vow chastitie his words be these Thou hast not swarued a little from discretion y◠whereas thou oughtest to haue counselled Priests to chastitie thou hast with a Lordly violence compelled them to it Is not this after the iudgement of all wise men a great violence when that thou against the institution of the Gospel and against the decrée of the Holy ghost wilt compell men to serue thy priuate decrée c. ¶ Note that this holy man saith that Priests ought to be admonished and counsailed to chastitie but not compelled For that saith he is a great violence and against Christs holy Gospell and the blessed spirit of God This holy man procéedeth further with the Bishop of Rome and telleth a fact of S. Gregory the which went about to compell Priests to vow chastitie Upon a daye S. Gregory sent vnto his Pondes for fish and in the nets that they fished withall were brought about 6000. young childrens heades the which thing when S. Gregory saw strake him sore to the heart and was very heauie of that sight and perceiued anone that his decrée that he made for Priests chastitie was the occasion of this great murther in that that Priests could not liue sole nor yet they durst not auow their children for feare of the decree And so for sauegard of their honestie they fell into a fearefull and abhominable sinne to kill their owne children And for this cause S. Gregory saith this holy Bishop did reuoke his decrée againe and did greatly allow the saieng of the Apostle It is better to marry then to burne Adding to it of his owne It is better to marry then to giue occasion of murder D. Barnes fol. 328. PRINCES How Princes ought to be obeyed A Man ought to obey his Prince but in the Lord and neuer against the Lord. For he that knowingly obeyeth his Prince against God doth not a dutie to the Prince but is a deceiuer of his Prince and an helper vnto him to worke his owne destruction He is also vniust which giueth not the Prince that is the Princes and to God that is Gods A noble saieng of Valentinianus the Emperour for choosing the Bishop of Millayne Set him saith he in the Bishoppes seate to whome i◠we as man doe offende at anye time maye submit our selues Policarpus the most constant Martir when he stoode before the chiefe Ruler and was commaunded to blaspheme Christ and to sweare by the fortune of Caesar c. he aunswered with a mild spirit We are taught saith he to giue honor to Princes which be of God but such honour as is not contrary to Gods religion Ridley in conferring with Latimer How Princes ought to doe with matters of religion ¶ Looke Kings How this place following is vnderstood O ye Princes open your gates and de ye lift vp O ye euerlasting dores and the King of glory shal enter in ¶ Much adoe there is about the exposition of this verse Some delyght in the applieng of it to the building of the Temple at Ierusalem Other in a spirituall Allegorie apply it to the mēbers of Christ which vndoubtedly agréeth very handsomely with the processe of the Prophet as thus O ye Princes open your gates By y◠Princes which haue giuen their names and their faith to Christ the holy Lord may well be vnderstood all such men which doe earnestly studie to liue a godly lyfe All they whether they be men or women poore or rich high or low in the sight of the world they are neuertheles spiritually Princes lyke as they be called spirituall Priests Priests as S. Peter doth call them because they sacrifice daily vnto god their bodely members their whole heart minde to the true seruing of God And lyke as they bée called in respect of such spirituall sacrifice Priests so may all true Christians be called princes because they haue conquered as I might say and crucified as S. Peter tearmeth it their flesh against all vice and concupisence To these Princes the Prophet now speaketh saieng O ye Princes O ye liuing Saints O ye dearely beloued members of Iesus Christ open your gates not your gates made of timber and boords but your spirituall gates the gates and dores of your soules which be spirituall and eternal open them resist not the Holy ghost quench not the spirit that Christ the king of eternall glory may come and dwell in your hearts Loue him and labour continually to kéepe his Commaundements and then surely both he and his Father with the holy Ghost will come and dwell with you Ric. Turnar PRISCILLIANVS Of the damnable heresies of this man PRiscillianus a Spaniard maintained the opinion of Gnostici Manichaeus and Sabellius being condemned by the Councel of Burdeaux he appealed vnto Maximus the vsurping Emperour which found him an Heretike and beheaded him Prosp. Chronic. He said the soule was of one substaunce with God and came downe from heauen to endure voluntary conflicts He said that mans actions were gouerned by the starres he condemned the eating of flesh he parted married couples referring the creation of the flesh not to God but to wicked Angels he allowed of the Scriptures called Apocripha Unto euerye of his followers he sayd Iura periura secretum prodere noli August li. de haeres PRIVI CONTRACT How priuie contracts are not lawfull nor good NOw also if ye will consent to deale mercifully and truely with my master tell me and if not tell me also ¶ He treateth with the mother and brother concerning the maide whereby it may appere that priuie contracts without the knowledge and consent of their parents are not good The Bible note PROCESSIONS How Processions came vp WE read not of any Processions till the time of Agapatius Pope who as Platina reporteth did first ordeine them Ann. 533. Although we read the like of Leo y◠third about 810. yeares after Christ. Surely whensoeuer Processions beganne they were taken of Gentilitie We read oft in Pliny that the Romanes in all their distresses would runne to euerye Idoll they had would goe their circuites from this place to that place and think they did acceptable
againe to séeke for her children she should haue founde none remaining Geneua That is to say all that compasse about Bethleem for Rachel Iacobs wife who died in Childbed was buried in the way that leadeth to this towne which is also called Ephrata because of the fruitfulnesse of the soyle and plentie of corne Theo. Beza RAGVEL How Raguel and Iethro were not both one person AND when they came to Raguel their Father he sayde ¶ This Raguel is not Iethro but is the Father of Iethro and the graundfather of Zephora and was also the Priest of Madian For it was a lyke order with them as it was with the Iewes that the sonne possessed the office of his Father T. M. RAHAB How this woman Rahab was no harlot OF Rahab some doe saye that when the men which Iosua had sent to spie out Iericho came into her house they came not to commit fornication with her for she was no harlot but there to hide themselues Other saye that in times past she had bene an harlot but now shée was none although that name remained with her still as in Math. 4. it is sayd that Iesus came into the house of Symon the leper not that he was then a leper but before that time he had béene a leper of the which Christ had healed him and yet the name remained still with him so that hee was called still by that name Symon the leper Other be against these and say that this Rachab was afterward ioyned in marriage to Salmon which was one of the principall men in the Tribe of Iuda and therefore doe thinke it vnlikely that hée would haue taken such a woman to his wife whcih had bene then named to be an harlot or euer had bene any before But she was a woman that kept an honest viâ—ling houseâ— both for straungers other no harlot For where as we haue in our speach a woman harlot they haue in the Chaldish tongue a woman that selleth victualls Ric. Turnar Of Rahabs lye she made But I wist not what they were ¶ Albeit Rahab lyed of a good intent yet in that she lyed she did amisse for as Saint Paule sayth We must not doe euill that good maye come of it For as her act in hiding Gds people came of faith and is praised Heb. 11. 31. and Iames. 2. 2. So her lye came of the feare and weaknesse of the flesh and therefore not to be followed The Bible note How Rahab confesseth God For the Lorde your God he is the God of heauen aboue and in earth beneath ¶ God is no respecter of persons for heare a daughter of Abraham by fayth and worthy confession found among the Gentiles yea in the sinfull Citie of Iericho ¶ Héerein appeareth the great mercye of God that in this common destruction hée would drawe a most miserable sinner to repent and confesse his name Geneua How Rahab and Ruth are named in the Genealogy of Christ. Salmon begat Booz of Rahab ¶ Rahab and Ruth are héere named among the grandmothers of our Sauiour thereby to signifie that he was not onely come of the Iewes and for the Iewes but also the Gentiles and for the saluation of the Gentiles Sir I. Cheeke Rahab Ruth being Gentiles signifie that Christ came not onely of the Iewes and for them but also of the Gentiles and for their saluation Geneua RAINEBOVV What the Rainbow signifieth WHen Noe was come out of the Arke and had made an Altar and offered vp beastes and birdes thereon vnto the Lorde GOD gaue first of all vnto him his worde by the which he promised that hée woulde no more destroye the worlde with water And for the confirmation thereof hée gaue the Rainebowe for a sure token betwâ—ene him and man For in that Bowe is expressed both the couloures of Water and Fire the one parte being blew and the other redde that it might be a witnesse to both the iudgementes the one past the other to come Lanquet RAVEN How the Rauens feedeth Elias I Haue commaunded the Rauens to féed thée there ¶ To strengthen his faith against persecution God promiseth to feede him miraculously Geneua How God feedeth the Rauens And the young Rauens the crie ¶ For their crieng is as it were a confession of their néede which cannot bee releeued but by God onely then if God shew himselfe mindfull of the most contemptible foules can he suffer them to die with famine whom he hath assured of lyfe euerlasting Reade Iob. 39. 3. and Luke 12. 24. Geneua Of the Rauen and Doue sent out of the Arke The Rauen that Noe sent out of the Arke went going and returning vntill the waters were dried vp vpon the earth But the Doue which he sent out finding no resting place for her foote retourned vnto him into the Arke suffering Noe to pull her in vnto him with his hande Uppon this place the Bible note sayth thus It séemeth the Rauen béeing a wilde and vncleane foule fed of the dead carcases and therefore refused to tourne againe into the Arke But the Doue being of nature a tame foule and vsed to cleane foode and finding no place to rest on suffered her selfe to be receiued in againe REALITIE When and by whome this word was inuented THis tearme Reallye present you shall vnderstande that after Bonifacius the thirde about the yeare of â—ur Lorde 603. obteyned of Phocas the false Emperour to bée the head of the Church by the craftie practise of the Monkes Pasâ—hasius Hunbeâ—â—cus Guinudus Algerus Rogerus Franciscus Anselmus and such other was Realitie inuented aâ—d tearmed to the Sacrament before that time the spirituall eating was magnified among the olde Doctors Antony Gyloy RECEIVED How we haue nothing but that wee haue receiued of God WHat hast thou that thou hast not receiâ—ed ¶ This sentence ought to bée had in remembraunce of all men For if wée haue nothing but that we haue receiued what can we deserue I praye you or what néede we dispute of our merites It commeth of the frée gift of God that we liue that wée loue God that we walke in his feare where be our own deseruings then Sir I. Cheeke RECONCILIATION What it is to be reconciled TO be reconciled is all hatred and discord set aparte to restore all the former loue concord friendshippe necessitie and familiaritie that was wont to bée Marl. vpon Math. fol. 97. ¶ Reconcile to make at one to bring in grace and fauour Tindale REEDE What is signified by this Reede A Réede shaken with the Winde ¶ The Réede is a figure of the doctrine that is not of God but wauereth with the winde Tindale How the power of Aegypt is compared to a Reede Thou trustest now in this broken staffe of Réede to wit on Aegypt ¶ Aegypt shal not onely be able not to succour thee but shall bée an hurt vnto thée Reade Esay 6. 36. and Ezech. 29. 6. Geneua A Réede shaken with
how God worketh in the outward visible sacrament but his meruailous worke is in the worthy receiuers of the sacraments The wonderful worke of God is not in the water which onely washeth the body but God by his omnipotent power worketh wonderfully in the receiuers therof scouring washing and making them cleane inwardly as it were new men and celestiall creatures This haue all olde Authors wondred at this wonder passeth the capacitie of all mens wits how damnation is turned into saluation and of the sonne of the Diuell condemned into hell is made the sonne of God an inheritour of heauen This wonderfull worke of God all men may meruaile and wonder at but no creature is able sufficiently to comprehend it And as this is wondred at in the sacrament of Baptime how he that was subiect to death receiueth lyfe by Christ and his holy spirite so is this wondred at in the sacrament of Christs holy Table how the same lyfe is continued and endured for euer by continual feeding of Christs flesh and his bloud And these wonderfull workes of God toward vs we be taught by Gods hoâ—y word and his sacraments of bread wine water and yet be not these wonderfull workes of God in the Sacraments but in vs. Cranmer fol. 74. How the sacrament may be poysoned Pope Victor the third was poysoned in the Sacrament The Emperour Henry the seuenth was poysoned by a Dominike Frier named Barnardmus de monte policiano in receiuing the sacrament and yet may it be none other substance but the body and bloud of our Sauiour Christ God and man where if he had bene man they had poysoned him first but if he hadde bene God he would first haue espyed their poyson because hée cannot be deceiued And because he cannot deceiue he would not haue poysoned the Emperour who mistrusted nothing A. G. How the Sacrament was cast into the fire and burnt This wicked Pope Heldibrand sought by all meanes how he might destroy Henry the Emperour and on a time demaunded of the Sacrament of Christs body as the Heathen vse to doe of their Idolls what successe he should haue against him And because the sacrament spake not gaue him no aunswere he threw it into the fire maugrie all the Eardinalls that were about him said to the sacrament most blasphemously Could the Idoll gods of yâ— Heathen giue theÌ„ answere of their successe and canst not thou tell me How there is but two sacraments ¶ Looke Two When the sacrament was forbidden to be ministred in both kinds The sacrament was forbidden to be giuen in both yâ— formes vnto lay men in the generall Councell at Constaunce which was in the yere of our Lord. 1415. The words of the Councell Although Christ after supper ordeined this worshipfull Sacrament and gaue it vnder both the formes of bread and wine to his Disciples yet that notwithstanding the authoritie of the holy Canous and the laudable and approued custome of the Church hath ordâ—ined that the lay men should not receiue it Sacraments of the Elders compared to ours Chrisostome bringeth a very apt similitude in his Homely which he made vpon these words of Paule Our Fathers were baptised into Moses And in his vii Homely vpon the Epistle to the Hebrues Paintâ—rs saith he when they intend to 〈…〉 a King first draw out the proportion vpon a table with shadows and darke colours but yet in such sort that a man may by that deliniation although it be some what obscure easely perceiue that the Image of a King is there painted and harsemen Chariots such other like things which things are not yet straight way known of all men But afterward when the Painter hath layed on fresh colours and hath finished the worke those things which before by those first lines appered scarce begon and rude are now manifestly and opresly perceiued Such saith he were the sacraments of the Elders if they be compared with ours By these words it is manifest that Chrisostome was of yâ— opâ—nion that one and the selfe same thing is represented in our sacraments and in the sacraments of Elders although in theirs more obscurely and in ours more manifestly Pet. Mar. vpon the Rom. fol. 82. SACRIFICE What a Sacrifice is A Sacrifice is a voluntary action wherein we worship God and offer vnto him somewhat wherby we testifie his chiefe dignitie and dominion and our seruitude and submission towardes him Pet. Mart. vpon the Romanâ—s fol. 411. Againe A sacrifice saith he is a voluntary and a religious action instituted of God to offer vnto him our things vnto his glory and that thereby we may with a straighter â—and be coupled vnto him in holy societie To this definition of sacrifices must be added a perticipation Certaine sacrifices are propiciatorie and other of thankes giuing By the first kinde God is made mercifull vnto vs by the power and iust merite thereof but of this sort we haue but onely one forasmuch as onely by the death of Christ the eternall Father is neconciled vnto vs and by the merites of this one onely Oblation the sinnes of the elect are forgiuen but in the other kinde of sacrifice wée giue thankes vnto God we celebrate his name to our power wée obey his will Pet Mar. vpon Iudic. fol 63. Of two manner of sacrifices The sacrifice of reconciliation or redemption is to delyuer sinners from the wrath of God which doeth onely pertaine to our Sauiour Iesus Christ whereof all the Leuiticall sacrifices were but shadowes signes The Sacrifice of praise or thanks giuing is all the workes of the faithful wherewith they praise and laud God and labour to be ioined with him c. S. Austen himselfe doth expound it August lib. 10. de ciuita Dei cap. 6. I. Veron One kinde of sacrifice there is which is called a propiciatory or mercifull sacrifice that is to say such a sacrifice as pacifieth Gods wrath and indignation and obtaineth mercie and forgiuenesse for all our sinnes and is the raunsome of our redemption from euerlasting damnation And although in yâ— olde Testament there were certaine sacrifices called by that name yet in very deede there is but one such sacrifice whereby our sinnes be pardoned and Gods mercie and fauour obtained which is the death of the Sonne of God our Lorde Iesus Christ nor neuer was any other sacrifice propiciatory at anye time nor neuer shall be This is the honour glory of this our high Priest wherein he admitteth neither partner nor successour For by his one obsation he satisfied his father for all mens sinnes and reconâ—iled mankinde vnto his grace and fauour And whosoeuer depriue him of this honour and goe about to take it to themselues they be very Antichrists and most arrogant 〈…〉 phemers against God and against his Sonne Iesus Christ whome hee hath sent Another sacrifice there is which doeth not reconcile vâ— vnto God but is made of them
béeing receiued Christ departeth For there is no agréement betwéene Christ and Behal Marl. vpon Iohn fol. 441. How the standing of Satan among the Angels is to be vnderstood And Satan also came among them ¶ It is not so to be vnderstood that Satan wound himselfe in as though he had bene of the company and order of the Angells but it is to shewe vs that he is vnder Gods obeysaunce as well as the Angells howbeit that it is in a farre other qualitie For the Holy ghost nameth him aduersarie whereas the Angels be called the children of God to signifie vnto vs that the Angells â—â—e â—bey with their good will and that they be willing seruants whereas Satan is inforced so as there is nothing but necessitie and constraint in him Cal. vpon Iob. fol. 16. When the seruaunts of God came and stoode before the Lord Satan came also among them ¶ Thinke not that God sometime appeareth to the Angells and sometime not for the good Angels do alwaies see the face of God neither communeth God either with the Angels or with the Diuel with bodely speach but the holy ghost in the scripture speketh many things vnto vs according to our féeling and vseth a manner of speaking familiar vnto vs attributing appearing speaking enquiring and aunswering to God and to Angells which thing man onely vseth to the intent that we thereby may the easlier perceiue his meaning The comming of the Angells héere is none other thing then to giue accompts of the office enioyned them which they giue knowing that God seeth with what trust they did it and to giue thankes and waite for their reward They came saith Origen honouring magnifieng praising giuing thankes Of Satan also writeth he thus He came neither with gooing too or comming in but he came in thought counsell and most wicked desire to accuse the righteous before God his thought and desire are taken for a comming The Diuell then is counted to haue come into the sight of God not that the most wicked came indeede in the sight of the good God but because his cruell and most wicked thoughts came into the sight of God And thus euen now a dayes also commeth the Diuell with them into the sight of God in that he daily accuseth findeth faults persecuteth and troubleth the godly T. M. ¶ This declareth that although Satan be aduersarye vnto God yet is he compelled to obey him and doe him all homage without whose permission and appointment he can do nothing Geneua Of the man that Paule deliuered to Satan what it meaneth To deliuer him to Satan ¶ To deliuer to Satan is 〈…〉 banish a man from the Congregation of the faithfull which is the mysticall body of Christ. Ye shall vnderstand that there vs but two Kingdomes that is to say the Kingdome of Christ which is the Church or Congregation of the faithfull and the Kingdome of Satan Whosoeuer then is a rotten member cut off from the body of Christ he is immediately receiued into the kingdome of the Diuell as though he were delyuered vp vnto Satan and that ought to be done to the intent that carnal and fleshly wisdome hautines of minde may be ther-through abated Sir I. Cheeke ¶ Which is to be as an Heathen man and Publican For being wounded with shame and sorrow his flesh or olde man should dye and the spirit or new man shall remaine alyue and enioye the victorye in that daye when the Lord shall iudge the quicke and the dead 1. Pet. 4. 6. Geneua How Peter is called Satan Get thée behinde me Satan ¶ The Hebrues call him Satan that is to say an aduersarie whom the Grecians call Diabolos that is to say slaunderer or tempter But it is spoken of them that either of mallice as Iudas Iohn 6. 70. or of lyghtnes and pride resist the will of God Beza ¶ Which words signifieth an aduersarie who resisteth the wil of God either of mallice as did Iudas or of rashnesse and arrogancie as Peter did Geneua ¶ We ought to rebuke sharply all them that goe about to pluck vs away from the obedience that we owe vnto God and to his word Sir I. Cheeke How Satan can do no more then God permitteth him Go then went they out departed into the Heard of Swine ¶ Satan the diuel can do no more then God doth permit suffer him no not so much as to enter into a filthie hog we are much better then many Hogges before God if we cleaue vnto his sonne by faith Sir I. Cheeke How Satan entered into Iudas And after the soppe Satan entered into him ¶ He was entered into him before as this Euange list affirmeth in the beginning of this Chapter verse 2. but now began he more to inforce his strength and more openly to shewe himselfe In like manner as the Apostles had the Holy Ghost before Christs resurrection when they beléeued in him when they confessed him to be the Sonne of God but they euidently receiued him when Christ was ascended Act. 2. Tindale Of the binding vp and loosing againe of Satan And I saw an Angell descending from heauen hauing a key of the bottomlesse Pit a great chaine in his hand he tooke the Dragon the old Serpent which is the Diuell Satanas bound him for a thousand yeares and put him in the bottomles dungeon shut him vp signed him with his seale that hée should no more seduce the Gentiles till a thousand yeres were expired and after that he must be loosed againe for a litle shew of time And I saw seates and they sate vpon them and iudgement was giuen vnto them and the soules I sawe of them which were beheaded for the testimonie of Iesus ¶ By these words of the Reuelation héere recited three special times are to be noted First the being abroad of Satan to deceiue the world Second the binding vp of him Thirdly the loosing out of him againe after a thousand yeres consumate for a time Concerning the interpretation of which times I sée the common opinion of many to be deceiued by ignoraunce of Histories and state of things done in the Church supposing that the comming vp of Satan for a thousand yeares spoken of in the Reuelation was ment from the time of Christ our Lord. Wherein I graunt that spiritually the strength dominion of Satan in accusing and condemning vs for sinne was cast downe at the passion and by the passion of Christ our Sauiour and locked vp not onely for a thousand yeare but for euer and euer Albeit as touching his malitious hatred and fury of that Serpent against the outward bodyes of Christs poore Saints which is the héele of Christ to afflict and torment the Church outwardly that I iudge to bée meant in the Reuelation of Saint Iohn not to bée restrayned till the ceasing of those terrible persecutions of the Primitiue Church At which time it pleased God to pittie
¶ This word Selah after Rabikim was a signe or token of lifting vp the voice also a monition and aduertisement to enforce the thought minde earnestly to giue héede to the meaning of the verse vnto which it is added Some will that it signifie perpetually or verily T. M. ¶ Selah heere signifieth a lifting vp of the voice to cause vs to consider the sentence as a thing of great importance Geneua ¶ Concerning this word Selah the interpretours agrée not among themselues Some vpholde it to be a marke of affirmation to signifie as much as truely or verely or so be it Other take it for time without end Howbeit forasmuch Salal signifieth to lift vp the opinion of those is allowable which thinke yâ— by this word is betokened yâ— lifting vp of the voice in tune Neuerthelesse it is to be vnderstood therwithall that the notes of singing were applyed to the meaning of the matter And so the tune aunswered the thing or the matter that it was set vnto Caluine vpon the. 3. Psal. SEALE The opening the. 7. Seales and the meaning thereof THe opening of the first seale telleth the state of the Church in yâ— time of the preaching of Christ and of his Apostles For the first beast that is the Lion gaue his voice that â—etokeneth the preachers of Christs resurrection and of his ascention for then yede out a white horse and he that sate vpon him had a Bowe in his hande and he yede out ouercomming to be ouercome By this white horse we vnderstand the cleane lyfe and conuersation that these preachers had and by the bow their true teaching pricking sorrow in mens heartes for ther sinnes without flattering And they went out of Iewrie yâ— they commen off ouercomming some of the Iewes and making them to leaue the trust that they hadden in the olde law and to beléeue in Iesus Christ and shewen his teaching And they wenten out to the Paynims shewing to them that their Images were no Gods but mens workes vnmightie to saue themselues or any other drawing them to the beléefe of Iesus Christ God man In the opening of the second seale ther cryed the second beast that is a calfe that was a beast wonted to bée slaine and offered to God in the olde lawe This sheweth the state of the Church in the time of Martirs that for their stedfast preaching of Gods true lawe shedde their bloud that is signified by the redde horse that went out at this second opening this estate beganne at Nero the cursed Emperour and dured till the time of Constantine the great that endued the Church For in his time many of Christs seruauntes and leaders of Gods flocke were slaine For of 32. Bishoppes of Rome that were betwéene Peter and Siluester the first I reade but of foure but that they were Martirs for the lawe of Christ. And also in the time of Dioclesian the Emperour the persecution of the Christian men was so great that in thirtie dayes were slaine two and twentie thousand men and women in diuerse countries for the lawe of God The opening of the third seale telleth the state of the Church in time of Heretikes that beth figured by the blacke horse for false vnderstanding of holy writ for that cried the third beast that is a man for at that time was it néede to preach the mysterie of Christs incarnation and his passion against these Heretikes that â—elden misse in these pointes Howe Christ tooke verye mankinde of our bodye him béeing God as hée was before and his mother béeing maide before and after The opening of the fourth seale telleth the state of the Church in the time of hypocrites that beth by signified the pale horse yâ— beth signes of penance without forth to binde the people And he yâ— sate vpoÌ„ the horse his name was Death for they should slay Ghostly them that they leden and teacheth to trust vppon other thing then God And hell followeth him for hell receiueth thilke that those destinieth At that time shal it néede that the fourth beast that is the Eagle make his crie that flyeth highest of foules to reare vp Gods Gospell to praise that lawe aboue other least that mens wit and their traditions ouergrow and troden downe the lawe of God by enforming of those hypocrits and that is the last state that is either shall be in the Church before the comming of the great Antichrist The opening of the fift seale telleth the state of the Church that then shall follow and the desire that louers of Gods law shuldeth haue after the end of this worlde to be deliuered of this woe The opening of the sixt seale telleth the state of the Church in time of Antichrists time the which state ye may know to be in the Church when ye séeth fulfilled that Saint Iohn prophesieth to fall on the opening of this seale where he saith thus After this I sawe foure Angels standing vpon foure corners of the earthâ— holding the foure windes of the earth that they blowne not on the earth ne vpon the sea ne vpon any tree These foure Angels be the number of all the diuels ministers that in that time shalleth in the pleasance of the Lord Antichrist stop the foure windes that beth the foure Gospels to be preached and so let the breath of the grace of the holy Ghost to fall vppon men mourning for sinne casting them to amendement and to other that woulden increase in vertues either vpon perfect men What is there after this to fall but that the mysterie of the seauenth seale be shewed that he come in his own person That Iesus Christ shall sleye with the breath of his owne mouth when the fiend shall shew the vttermost persecution that he and his seruants may doe to Christs lims that shall be the third warning that the world shall haue to come to the dreadfull iudgement c. This is drawne out of a Sermon in the booke of Martirs preached in the yere of our Lord. 1389. and in the daies of king Henry the fourth by Richard Wymbeldon fol. 653. The meaning of this place following Whom God the Father hath sealed ¶ That is whom God the father hath distinguished from all other men by planting his owne vertue in him as though he had sealed him with his seale that he might be a lyuely pattern and representer of him and that more is install him to this office to reconcile vs men vnto God and bring vs to euerlasting lyfe which is onely proper to Christ. Beza ¶ Sealed that is he hath put his marks of the Holy ghost which testifieth with miracles what he is Tindale ¶ Sealed For when he appointed him to be the Mediator he set his marke and seale in him to be the onely one to reconcile God and man together Geneua SELEVCIANI What the opinions of these heretikes were
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
méeke in heart in the holinesse of Angells bringing in things which he hath not séene D. Barnes fol. 299. Why Mary was forbidden to touch Christ. Touch me not ¶ This séemeth not to agrée with the narration of Mathew For he plainly writeth that the women imbraced the féete of Christ. And séeing afterward he woulde haue his disciples to handle and to féele him what cause was there why he shuld forbid Mary to touch him For he said vnto Thomas bring hether thy finger and sée my handes and put thy finger vnto my side and be not faithlesse but beléeuing The solution thereof is very easie if so be that we consider that the women were not prohibited y◠touching of Christ before such time as they wer too busie and desirous to touch him For no doubt he did not forbid them to touch him so farre foorth as it was néedfull to take away all doubt But when he saw they were too busie in imbracing his féete he moderated and corrected that rash zeale for they depended vpon his corporall presence neither did they knowe any other waye to inioye him then if he dwelt among them vpon the earth Moreouer because his disciples doubted whether he was truly risen againe or no and because the same that appeared to them was iudged of them to be but a vision to the ende they might beléeue the resurrection he said féele and sée for a spirit hath no flesh and bones as ye sée me haue Also Thomas had said except I sée y◠print of his nailes in his hands and put my fingers into the print of the nailes my hand into his side I will not beléeue therefore Christ did very well in offering himselfe to be felt of him But in Mary there was no such doubting that there should néede any farther féeling but it was requisite y◠she shuld come to a further faith and to more plaine vnderstanding of the kingdome of Christ least she should abase him in computation more then ther was cause Marl. vpon Iohn fol. 593. TRADITIONS Of the traditions of men FRom whence haue we this tradition Whether commeth it from the authoritie of our Lord or of the Gospel or els from the Commaundements and Epistles of the Apostles Therfore if it be either commaunded in the Gospell or contained in the Epistles or Actes of the Apostles let vs kéepe the same tradition Augustine vnto Pompeius The Pharisies said not vnto Christ Wherefore doe thy disciples breake the law of Moses but wherefore do they break the traditions of the Elders Whereby it appeareth that they had altered many things whereas God had commaunded that they should neither adde nor diminish but fearing least they should loose their authoritie as if they had bene law makers to the ende they might seeme the greater they altered much which thing grewe to such a wickednesse that they kept their owne traditions more then the Commaundements of God Chrisostome in his first Homely of the Iewish fast Iohn Northbrooke Some wrast this place so far as men ought to obey all manner of things whatsoeuer the Bishops Presidents or Rulers commaund although they be vngodly and for their authorities sake when as Christ did speake onely of them which did teach rightly the lawe of Moses not of such as did snare men with their ordinaunces constitutions now peraduenture after the same manner a Bishop might be heard which preched truly the Gospell although he liue but a little according vnto the same A reason that ouerthroweth all doctrines of men all Traditions all Poperie God said to Christ Thou art my sonne therefore he is his sonne God said not so to any Angell therefore no Angell can take the name vnto him God said The true worshippers shuld not go to Mount Sion nor to Hierusalem but worship God in spirit truth where said he goe a pilgrimage or go visit this holy sepulcher God said Do not obserue dayes and months times and yeares where said he Kéepe vnto me Lent or Aduent Imber dayes or Saints eues God said to vs It is the doctrine of Diuells to forbid marriage or to commaund to abstaine from meates where said he Eate now no flesh now no whit meate let not the Ministers marrie God said Let euery soule be subiect to Kings Princes and the authoritie of such men let it not be in his Apostles Where said he let the Pope haue the gift of kingdoms be exempt from authoritie of man weare a triple crowne and haue Lords and Noble men vnder him God said Cursed is he that addeth ought to the lawe or taketh from it Where said he The Pope shall dispence against mine Apostles and Prophets God said It is better to speak fiue words which we vnderstand then ten thousand words in an vnknowen tongue where said he the ignoraunt men should pray in Latine With this very argument are ouerthrowen all doctrines of men all traditions all Popery c. Deering What an obstinacie is this or what a presumption to presume an humane tradition before Gods ordinaunce nor to consider that God taketh indignation and wrath so often as an humane tradition looseth or goeth beyond the commaundement of God as he cryeth by his Prophet Esay and saith This people honoureth me with their lips but their harts is seperated from me they worship me in vaine while they teach the commaundements doctrines of men The Lord also in y◠Gospell blaming likewise reprouing putteth forth and saith ye haue reiected Gods commaundement to stablish your tradition Of which cōmaundement S. Paule being mindfull doth likewise warne instruct saieng If any teach otherwise and contenteth not himselfe with the words of our Lord Iesus Christ his doctrine he is puft vp with blockishnes hauing skill of nothing from such a one we ought to depart S. Austen saith that the auncient actes of the godly Kings mentioned in the Propheticall bookes were figures of the like facts to be done by the godly Princes in the time of the newe Testament I. Bridges fol. 25. ¶ Looke Philosophy Walke not after the ordinaunces of your fathers ¶ Looke the exposition of this place in Father ¶ Read 1. Pet. 1. 18. TRANSMVTATION When this word was first inuented LOng after Boniface the third when Idolatry had gotten the vpper hand then did Petrus Lombardus a master of sophisticall sentences bring vp these termes of Transmutation and Transaccidentation about the yere of our Lord. 1646. out of certain blinde trades of the Doctors afore his time Then Pope Innocent the third gaue it this new name called it Accidens sine subiecta Of the which Sophisme Doctor Dunce Doctor Dorbel and Doctor Thomas de Aquino doe dispute very subtilly A. G. TRANSVESTANTIATION What the word signifieth THe word signifieth a passing or turning of one substance into another which is thought of some not tollerable to saye that the substance of
the coine that was figured in the Image of Caesar Persuadit illis debere Caesari perswadeth them that those things are owing to Caesar that are his that is those that haue his Image both in corporall and outward things we must obey the king but in inward things spirituall onely God I. Bridg. fo 639. TRINITIE How the whole trinitie is approued by the Scripture AND sayd Lord if I haue found fauour c. ¶ He saw thrée but directed his speach but to one whereby the mysterie of the Trinitie is declared The Bible note ¶ Speaking to one of them in whom appeare to be most maiestie for he thought they had bene men Geneua Iohn sawe heauen open and the holy Ghost descending vpon him like a Doue there came a voice from heauen Mar. 1. 10. c. ¶ Christ did come down the holy Ghost came down But Christ the sonne of God did appeare a true naturall essentiall body whereas the holy Ghost did come downe in the likenesse not in the true essential body of a doue The father did also speake from heauen Héere ye haue the whole Trinitie TRVMPET Whereto Trumpets serue AND seauen Trumpets were giuen vnto them ¶ Trumpets serue to many purposes among which also is one that publike Magistrates are wont to publish proclaime yâ— lawes ordinances which they haue made by the sound of trumpets The same vse doth Iohn assigne héere to the Angels By whoÌ„ notwithstanding we may wel meane the Apostles Ministers of the word according to the commaundement of the Lord giuen vnto Esay 58. 1. Set out thy throte cry straine thy selfe as a Trumpet lift vp thy voice c. And Christ sayd to his Apostles Looke what I saye vnto you in the darke speak you it in the light and that which you heare in the eare preach you vpon the house tops Mâ—th 10. 27. Marl. How the Scribes Pharesies did vse them The Scribes and Pharesies in common and publike places whervnto many people wer wont to resort did distribute their doles or almes to the poore in the which their ostentation was manifest because they sought frequented places to haue many witnesses of their deeds not contented with this they caused trumpets to be sounded They fained truely that they called yâ— poore together by the noise of the Trumpet so that they neuer wanted a cloake to shadowe their hypocrisie when as it is for certein that they did it to haue fame renowme praise of men Marl. vpon Mat. fol. 112. The very meaning both that we blow no Trumpet that the left hand know not what the right hand doth is yâ— we do as secretly as we can in no wise séeke vaine glory or to receiue it if it were profered but to do our déeds in singlenesse of conscience to God because it is his coÌ„mandement euen of pure compassion loue to our bretheren not that our good déeds though standing in our owne conceit shuld cause vs to despise them Tindale TRVTH Truth defined THat is truth according to yâ— Hebrue phrase which is the most perfect essence of any thing the very absolute perfection it selfe of a matter Marl. vpon Iohn fol. 309. Why Christ is called true and soothfast Thus saith he that is holy true ¶ He is called true or soothfast because he only teacheth vs true certeine substantial infallible things therfore he anoucheth himself to be yâ— truth it selfe Iohn 14. 6. And onely Schoolemaister Math. 23. 8. whoÌ„ all men ought to giue care vnto euen by the commaundement of the father Math. 17. 5. Also God is sayd to be true or soothfast because hée kéepeth touch in his promises notwithstanding mens iniquities Rom. 3. 3. 4. Marl. fol. 60. Who they be that are true of heart The true of heart shall be glad thereof ¶ The true of heart are these that neither for the prosperitie of the vnfaithfull nor pouertie of the good are seduced But alwaies iudging well of God as pleased with that he doth contented onely with his promise in his word Psa. 73. 1. T. M. TVVELVE MONETHS ¶ Looke Yeare TVVO How two in one flesh is vnderstood THey commit adultry that marry at one time two wines and say if a man haue an hundred as he may haue as well as two yet all is but two and one flesh in the Lorde Christ doth not so interpret two Math. 19. but referreth two to one man and one woman as the text that he alleadgeth out of Genesis chapter 1. and 2. declareth saieng Haue ye not read that he that made man from the beginning made the male female therfore shal man leaue Father and mother and associate his wife and shall be two in one flesh This text admitteth not pluralitie of wiues but destroyeth plaine the sentence of those that defend the coniunction of many wiues with one man For at the beginning of Matrimony was but one man and one woman created and married together no more shuld there be now in one matrimonie as Christ there teacheth and expoundeth two in one flesh and not thrée or foure in one flesh The word of God must be followed and not the examples of the Fathers in this case Whooper Of two sorts of calling ¶ Looke Calling Of two Sacraments As concerning Sacraments which ought to be holden properly for lawfull Sacraments he hath ordeined two in the Christian Church The first is Baptime the other is the supper The other that hath bene added to these by the Papists may not be accounted for true and lawfull Sacraments for so much as they haue no certeine foundation in the word of God without the which no Sacrament is lawfull Pet. Viret Saint Cipriane sayth Tunc demum plane sanctificari c. Then may they be throughly sanctified and become the children of God if they be new borne by both the Sacraments Cipri li. 2 Epist. 1. ad Steph. Augustine saith Quedam pauca pro multis c. Our Lord his Apostles haue deliuered vnto vs a few Sacramentes in stéede of many and the same in doing most easie in significatioÌ„ most excellent in obseruation most reuerend as in the Sacrament of Baptime the celebration of the body bloud of our Lord. Aug. de doct christ li. 3. cap. 9. Againe speaking of Baptime and the supper he saith thus Haec sunt c. These be the two Sacraments of the Church Aug. de Cymbolo ad Catechemenes Paschasius sayth Sunt Sacramenta c. These be the Sacraments of Christ in the Catholike Church Baptime the body and bloud of our Lord. Paschasius de coena Domini Bassarius sayth Hoc duo solo Sacramenta c. We reade that these onely two Sacramentes were deliuered to vs in the Scriptures Bassarius de Sacramenta Euchari Against these foresaid saiengs the late pretensed Councell of Trident hath concluded thus
imputed not to them their sins for they were not without their faults And Dauid is true who saith Psa. 14. Omnes declinauerunt They are all gone out of the way they are altogether become abhominable there is no man that doth good no not one And in this number I am sure are also comprehended both Zachary Elizabeth And the same Prophet in the 142. Psa. hath thus Non intres Enter not into iudgment with thy seruant O Lord for no man liuing shal be iustified in thy sight And it is to be supposed that in these words the Prophet meant not onely such as liued in his time but also in times both past then present to come I. Gough How this place of Zachary confirmeth Priests mariage A certaine Priest named Zacharias of the course of Abia. Zachary was a Priest walked in all the precepts and commandements of God without blame yet he had a wife Therfore wiues do not let but that we may both please and serue God in this our ministerie Sir I. Cheeke ZEALE A definition of this word zeale ZEale is an affection which consisteth in that part of the mind which lusteth or desireth after which by reason of the vehemencie foloweth griefe both because of yâ— felowship of others and also for the want of the thing which is desired Pet. Mar. vpon the Râ— fo 313. FINIS Nu. 16. g. ver 48. Exo. 28. f. ver 33. Apoc. 9. b. ver 11. Apoc. 21. b ver 8. Luke 16. ver 15. Mat. 24 b. ver 15. Dan. 9. g. ver 27. Psal. 34. Gen. 22. ver 17. Gen. 22. ver 18. Luke 16. ver 20. Bosome Gen. 20. ver 2. Lie Gen. 26. ver 4. Eate Ioh. 8. ver 56 Luke 16. Ioâ— 1. ver 29. To. 4. ve 6 1. Thes. 4 â— ver 3. Socra li. 5. cap. 12. Rom. 13. 3 4. Reg. 18. 4. 2. Par. 17. 7. 4. Reg. 13â—â— 4. 2. Par. 32. 17. Mat. 14. 4 1. Cor. 1â— 11. 1. Cor. 5. 〈…〉 1. Cor. 6. 5. 1. Cor. 8. 1. 1. Cor. 1â— 19. Iohn Pâ—ruaâ—e Gen. 1. 2â— Rom. 5. 17. â—en 3. 6. 3. Cor. 15. The opinion of the Valentinians and EuthichiaÌ„s confounded 1. Tim. 2. 14. Adamites Apoc. 22. 18. Rom 8. 15. Ephe. 1. 5. Rom. 8. 16. Tvvo testimonies of our adoption Gen. 12. 20. Gen 19. 2. Reg. 12. Dan. 13. Mat. 14. Pro. 6. Apoc. 3. 19 2. Cor. 1. 8. Luk 21. 1â— 2. Cor. 4. 17. Col. 1. 24. Mar. 9. 40 Mat. 12. 30. Luk. 22. 44. Act. 25. 22 Act. 26. 28 Mat. 26. 7. Exo. 9. 6 1. Tim 2. 4. 1. Co. 3. 22 Luk. 11. 41. Mat. 6. 1. 2. Cor 9â— 7 2. Cor. 9. 6 Mar. 12. 42 1. Cor. 8. 13. Luk. 12. 33. Atticus Hereâ—ikes Psal. 9. Heb. 13. 10 Esa. 60. 7. 1. Co. 9. 13 Mat. 5. 23 Apâ— 21. 20 Nu. 5. 22. Apoc. 1. 7. 〈…〉 Act. 5. 2. Act. 5. 4. Heretike August de vere religâ—ca vlt. Col. 2. 18. Humblenesse holinesse religion or superstition of Angels Good Angell Euill Angell 21. Pet. 2â—â—1 Psal. 89. 6. Heb. 1. 5. Act. 12. 15. Mat. 12. 30. Heb. 1. 7. Angells are ministring spirits A good and bad Angell â—ze 8. 13. Nine orders of Angels Foure Angels Apoc. 7. â— Apoc. 7. 1â— Apoc. 8. 〈…〉 Apoc. 1. 1â— Iohn 5. 4. Ephe. 4. 34. Psal 4. 5. 3. Reg. 19. 10. Psal. 2. 12. Augustine Iust anger Euil anger Good anger Heb. 3. 16. Holie anger Wrath. Iudic. 2. 14 Mat. 5. 16. Mat. 6. 17. Mat. 6. 13 1. Iohn 2. 18. 1. Iohn 4. 3 Antichrist vvas in the olde TestameÌ„t Christ neither Antichrist not a right loked for 2. Thes. 2. 3 2. Thes. 2. 3 Barnard 1. Reason 2. Reason Gregorie Gard of Priests Barnard Hierom. Sibilla 4. Monarchs 7. Hills Hiero. iâ—â—Ier cap 7. li. 2. Apoc. 2. 13 Heretiks Heretike Heretike Not heads Ciprian Hierom. Origenâ— Chrisostome Augustinâ— Glos. Gal. 2. 9. 1. Cor. 9. 5 Clement Phil. 4. 3. Ignatius ChrisostoÌ„â— Gal. 1. 1. Iere. 14. 14 Apoc. 2. 2. Heretikes Eusebius Cipri li. 1. Epist. ad 3. Cornelium Calu. cap. â— Sect. 54. Heretikes Epist. ad Nepo Epis. 10. 〈…〉 Arke of couenant Apoc. 11. 19. Arke of the Testament Apo. 16. 16 Augustin Esa. 40. 10 Esa. 52. 10 Esa. 63. 5. Heretikes Iob. 6. 4. Psal. 18. 14. Psal. 38. 2. Ioh. 16. 23â— Mat. 16. 13. Isay. 31. 8 Esa. 19. 12 Esa. 47. 13. Iere. 10. 2â— Esa. 44. 25 Augustin Deu. 18. 10 Rom. 12. 19 Mat. 3. 10. 3. Reg. 19. 18. Iudic. 9. 4. Baal berith Psal. 106. 28. Baal Peor Gen. 11. 9. Apoc. 14. 8 Iere. 51. 25 Esay 21. 1. lere 51. 63 Apo. 18. 21 Exo. 33. 23 Rom. 6. 3. Act. 8. 21. No grace Act. 10. 44. Act. 8. 28. Deu. 29. 13. Rom. 4. 1â— Ge. 17. 17. Ge. 17. 7. Rom. 9. 7. Act. 8. 37. Mat. 28. 19 Iosu. 3. 15. 4. Re. 2. 8. 4. Re. 5. 14 Word Washing Plunging into the vvater Christs souldiars 1. Co. 10. 2 Moses Act. 11. 16â— Holic Ghost 1. Cor. 15. 29. Dead Mat. 3. 11. Dipping Word Element 1. Pe. 3. 21 Act. 13. 6 Luk 1. 25. Iudi. 13. 2. Esay 54. â— Apostle Heretike He vvas about the yeare of our Lord 110. Deut. 23. 2 Heb. 128 3. Re. 7. 26 4. Reg. 1. 2. Mat. 10. 23 Iob. 40. 1â— Esa. 53. 1. Rom. 10. 16 Psa. 106. 1â— Esa. 28. 16 Psa. 116. 10 Mat. 7. 5. Hereticke Apo. 21. 20 Reduced from his heresie Apoc. 11. 7 Iohn 8. 44. Apoc. 3. 1. Apoc. 13. 18 Apo. 13. 3. Gen. 7. 9. Booz â—eu 11. 3. Iosu. 16. 2. Iosu. 7. 2. Hierome Iudi. 20. 1â— Iosu. 18. 13 Ose. 12. 4. Amos. 4. 4. Amos. 5. 5 Mat. 2. 6. Mat. 5. 2. Mat. 21. 1. Iohn 5 2â— Bede Adelstone Alured Theodoretus S. Cuthlake Psalter 1 say 43. 1 Mat. 18. 18. 1. Tim. 3. â— Gregorie Read Palinus Bishop of Nola. Hierome Dist. 81. 〈…〉 Episcopus Dist. 86. ca fratrem Hugo de Clastio li. 1. cap. 1. Hierom. Barnard Cipriane 1. Pe. 5. 4. Phil. 1. 1. Bishops Deacons Ranulph Anselme Thomas Becket Richard Srupe Iohn 10. 33 Esa. 43. 25. Luke 2. 34. Psal. 5. 12. Augustine Chrisostome Gen. 14. 60 Gen. 27. 28 Apoc. 20. 6 The Bishops fingers caÌ„not blesse Mar. 14. 22 Mat. 26. 26 1. Cor. 10. 16. Iob. 1. 21. Esa. 65. 16 Psa. 24. 5. Apoc. 3. 17 2. Re. 5. 6. Apo. 14. 20 Apoc. 7. 14 Heb. 9. 13. 1. Pet. 1. 2. Bloud sprinkling Deu. 12. 23 Bloud forbidden Deu. 12. 23 Bloud Soule Apo. 11. 11 Bloud of Martirs 1. Cor. 2. 14 Rom. 8. 14 Augu. ad Dardamus Fulgen. ad Transmun reg li. 2. Origen in Ma. ho. 33 Augu. ad Dardamus Aug. ad Da Epâ—st 17. Ciril in Iohn lâ— 6. ca. 4. Ambr. in Luke lâ— 10. ca. 4. Vige. cont Eutichen li. 1. Vige. contr Eutich li. 4 Vigelius Vigelius Apo. 20. 12 Apoc. 3. 5. Apo. 20. 12 Booke of mens consciences Luk. 24. 4â— Booke of Machabes Nâ— 21. 14 Iosu 10. 13
18 Mat. 19. 6 Esay 50. â— Rom. 2. 13 Iames. 1. 22 Tertulian Hierome Ambrose Origen Origen in Hierome homil 1. Aug. de na gra chap. 61. Augustin Augustin Augustin Augustin S. Basile Aug ad Hierome Epist. 19. 1. Re. 21. 7 1. Reg. 22 9. 18 Augustin Deu. 23. 18 Math. 7. 6 Phâ—l 3. 2. Apoc. 3. 8. Iohn 20. 19 Ezâ— 29. 3. Apoc. 12. 7 Apo. 16. 1â— Iohn 6. 44 Iob. 12. 32 Seneca Platâ— Magistrate Ephe. 5. 1â— AlexaÌ„der King Philip Cambices Charnell Noe. Lot Seneca 3. Re. 16. 9â— 3. Reg. 20. 12. Iudith 13. 1. Mac. 16. 16. Lu. 22. 44 Act. 24. 25 Apoc. 7. 15 Col. 3. 16. Iohn 1. 1â— 1 â—et 3. 7. Rom. 15. 2 Esaie 63. 1 Psa. 137. 7 Abd. ve 10 Psa. 17. 8 Iob. 31. 7 Mat. 20. 15 Augustin Iob. 39 30. Plini li. 10 chap. 3. Psa. 103. 5 Ma. 24. 28 Iob. 39. 30 Luk. 17. 36 Exo. 19. 4. Ier. 49. 35. Gen. 15. 2. Rom. 9. 16. Psa. 34. 12 2. Pâ— 1 10. Iohn 1. 21. Mal. 4. 5 ChrisostoÌ„ 4 Re. 6. 32 Luke 1. 36 Mat. 1. â—3 Apo. 21. 19 Nu. 13. 23 Iudiâ— 1. 20 1. Re. 14. 13. 1. Reg. 17. 42. 3. Reg 20. 4. Reg 14. 2. c. 1. Reg. 24. 26. 26. 21. 2. Reg. 2. 28. 3. 27. Iohn 3. 23. Psa. 143. 2 Math. 25. 21. 23. Gen 3. Gen. 4. 5. Gen. 26. 15 Gen. 37. 4. Exo. 1. 12. Nu. 12. 13 Nu. 5. 15. Apoc. 1. 11 1. Re. 2. 18 Apoc. 7. 6 Mar. 7. 33 Augustin Mat. 7. 27 He. 12. 17 Heretikes Iohn 6. 54 Augustin Origen Iohn 6. 5â— Augustin Augu. de ciuit Dei li. 21. ca. 25 Ambrose Augustin Augustin Prospe in li. sententiarum Cipriane Origen Cipriane Iohn 6. 53 Gen. 13. 15 Exo. 12. 14 Exo. 21. 6 Heretike This Eutiches 〈…〉 an Abbot of a Monastery in Constantinople about the yeare of our Lord. 450. Heretikes Augustin Heretike Heretike This man was about the yeare of our Lord. 324. Luk 18. 14 1. Cor. 11. 28 Mat. 18. 15 2. The. 3. 15 Iohn 16. 2. 1. Tim. 1. 20. Augu. de Clericos 2. Cor. 4. 6 Augustin Esa. 52. 14 Heb. 11. 1. Example of young children Example of the Husband Origen Hierome Aâ— brose Onely faith ChrisostoÌ„ Onelie faith â—amos â— 14. Abraham Iames. â— 20. Rom. 4. 16. Iames. 2â— 24. Psal. 32. 5. Rom. 10. 17 Similitude of a Lampe 3. Cor. 13. 2 Rom. 1. 17â— Mar. 9. 24. Iohn 6. 68. â— Iohn 5. 4 1. Cor. 13. 13 Math. 9. 2. Math. 9. 2. Math. 8. 13 â— Cor. 13. 2. Rom. 14. 〈…〉 Mat. 17. 20â— Three kindes of Faith Iam. 2. 19. Titus 3. 5â— Augustin Faith of Infants Faith of hypocrits 2. Faithes Luk. 2. 34. Mat. 24. 5 Mat. 7. 15. Mat. 3. 12. 2. Co. 5. 11 Mat. 5. 26. Basile Augustin Epist. 86. 3. sorts of Fasting 1. Esd. 8. 23 Fast in the olde time Esai 58. 4 Superstitious fasting Hierom ad Nes. Esai 58. 3 Ma. 17. 21 Miraculous fast Compelled fast Iohn 6. 44 Father dravveth Iohn 5. 17 Father worketh Eze. 20. 18. Heb. 3. 9. Follovve not our Fathers Father greater then I. Ioh. 14. 18. Pro. 1. 8. Pro. 4. 1. Mat. 15. 5. Eze. 18. 2. Ioâ— 5. 4. 1. Cor. 10. 3 Leâ— 3. 3. Luk. 15. 23 Gâ— 49. 20. Iohn 21. 16 Act. 24. 3. Act. 24. 26 2. Feares Horace Seruile feare Filiall feare Faith gouerneth feare 4. Reg. 17â— 34. 4. Reg. 17. 33. 1. Ioh. 18 Feare cast out Feare vvithout faith Râ— 11. 20 Tovver Rom. 10. 2 Ioh. 12. 22 Dedicatiâ— Passeouer Penticost Iohn 7. 2 Tabernacles Act. 26. 24 1. Cor. 3. 13 1. Cor. 3. 12 Woode haie and stubble 1. Par. 21. 26. Mat. 5. 2â— Mat. 21. 18 Luke 13. 7 Augustin Ambrose Hierome ChrisostoÌ„ Augustin Lactatius Tertulian Hilarie ChrisostoÌ„ Tertulian Druthmarus Augusti li â— de doctri Christ. August ad Bonis 1 pist 23. Note SacrameÌ„t of Faith Conuersion Baptime Augustin Ma. 1. 25. First born â— Tim. 5. 12 First faith First fruiâ—s 〈…〉 Mat. 20. 16. Iere. 16. 16 Mat. 14. 17. Apoc. 12. 6 a Fliengs Rom. 8. Gal 2. 16. Iohn 3. 6. Rom. 3. 20 1. Co. 7. 28. Rom. 8. 9. Figuratiuelie Vnquietnesse of the flesh Rom. 16. 〈…〉 Iohn 6. 55 Augustin 1. Co. 15. 50 Flesh and Spirite Iohn 6. 63 Flesh profiteth not Heretike Augustin Caluine Mat. 6. 12. Ma 16. 24 2. Pa. 7. 2â— Augustin Basilius Act. 21. 3. Augustin 3. Pa. 28. 2 Psal. 99. 5. Tre. 2. 1. Act. 2. 35. Act. 7. 6. Iudges Kings Priests Phil. 2. 7. Iudic. 15. 4. Mat. 17. 26 Augustin ChrisostoÌ„ Augustin Ecc. 25. 16. Cal in his inst 1. b. ca. 15. se. 8 Augustin Augustin Augustin Augustin Augustin Augustin Augustin Ambrose ChrisostoÌ„ Augustin Iohn 15. 5. Augustin Augustin Make good 2. Cor. 3. 5. 〈…〉 Barnard in his 39. scene of his litle S. Three blessings Augustin Augustin Canon 1. Canon 2. Saint Barnard of free-will Luke 1. 42. Mat. 7. 16. 1. Cor. â— 1â— Luke 8. 37. Iosu. 4. 20. Luke 13. 2 Trâ— 3. 5 Iere. 8. 14. Act 8. 23. Nu. 15. 38 Esa. 61. 10 Ruth 4. 1. Mat. 16. 18 Psal. 9. 14. Psa. 107. 16 Psa. 3. 26. Psa. 118. 19 Esa. 26. 2. Psa. 9. 13. Nu. 5. 12. c. Exo. 20. 5. Deut. 4. 24 Exo. 34. 14 2. Cor. 11. 2. Luke 3. 23 Math. 19. 28. Esai 43. 21 Rom. 9. 30 Pro. 1. 17. 2. Tim. 1. 6. Psal. 8. Exo. 16. 7. 2. Par. 7. 1 Esaie 40. 5 â—ohn 1. 14. Iohn 14. 13 Rom. 13. 13 Heretikes One God 1. Tim. 4. 10 Sauiour of all men Ephe. 2. 12 Without God Almighty Foreknovvledge of God Laugh Avvake Standing Rise Shooter Sinne Shoulders Nose Hinder part Come dovvne Gen. 4. 4. Looke Pixe 2. Re. 22. â— Rocke Not changed Iohn 9. 31 Sinner 〈…〉 〈…〉 Gen. 1. 27. Like Eph. 4. 24. Deu. 4. 24. Consuming fire OrdinaÌ„ce â— Co. 1. 9. Consolaâ—ion Curse Act. 4. 28. Apointeâ— 2. Cor. 4. 4 God of this world Col. 2. 9. Origen 2. natures in Christ. â— Co. 7. 10 Pope and Mahomet Eze. 38. 2. â— Co. 13. 12 Mat. 2. 11. Ma. 27. 33. Mar. 10. 1â— God is good Iohn 5. 29 Good euill Good age Good life 〈…〉 â— Pa. 13. 10 Leuit. â—0 1 Deâ— 29. 19 Saule Iames. Peter Iudas Ievves Hierome Gregorie Math. 1. 1. Pet. 4. 6. To the Dead Apoc. 6. 2. Not ashamed Bede Cluniake Ioseph SimoÌ„ Zâ— Paule Leuit. 16. 21. Leuit 16. â— Rom. 1. 5. Grace reiect Grace Gift Grace lawe Iohn 1. 16 Grace for Grace All grace Rom. 1. 17 Grace peace Iohn 1. 17 Grace truth Austen against Dunce Ephe. 2. 8. Iohn 1. 16 Grace for Grace Three graffings Luk. 23. 38 Act. 6. 1. Act. 9. 29. Rom 1. 14. Rom â— 9. Math. 20 â—6 4. Re. 13. 6 4. Re. 23. 6 Iudic. 3. 〈…〉 Dan. 5. 5. Gen. 24. 2. Col. 2. 14. Col. 2. 14. Ioh. 20. 29. Exo. 4. 21. Heart hairie Heart noâ— burne Heart of God Mat. 9.
〈…〉 Apoc. 16. 1â— Ioh. 12. 2â— Math. 13. 1â— â— Re. 8. 15 〈…〉 14. 15. Gen. 3. 15. Heretikes Confuted about the yeare of our Lord. 247. Iâ—â—as 2. 2. Esa. 38. 10 Esa. 38. 18 Mat. 5. 22 Heretike Mat. 9. 20 Heretikes Gen. 5. 24. Gen 38. 7. Mat. 17. 5 Tit. 3. 10. 1. Herode Mar. 2. 16 Ambr. in Luca. lib. 3. cap. 3. Iosephus Ant. Iud. li. 17. cap. 8. 9. Anno Christi 6. Augu 47. Euse. chr Mat. 14. 1. 2. Herode Mat. 14. 3. Iosephus deceiued Luke 23. 7 Act. 12. 1. Heretikes Eze. â— 5. Deu. 31. 17 Eâ—â— 13. 19 2. Tim. 2. 17. Luke 3. 2 Hierome Tertulian Augustinâ— Exâ— 29. 40 Augustin Apo. 22. 1â— Apo. 11. 18 Nu. 10. 29 â—poc 20. 6 Apo. 3. 7. Esaie 6. â— Psa. 1â— 25. Act. 8. 17. 1. Cor. 3. 16 â— Cor. 6. 16 1. Cor. 6. 19 1. Cor. 1. 11 Rom. 8. 11 Rom. 8. 9. Act. 2. 5. Luke 4. 18 Esa. 61. 1. 1. Iohn 5. 7 Act. 12. 24 Act. 13. 2. Act. 20. 28 August Nazianzenus Didimus Basil. Nu. 5. 17. Rom. 12. 10 1. Pet. 3. 7. Exe. 20. 12 3. manner of honors Rom. 8. 24 Augustin Luke 1. 69 Psal. 18. 2. Exo. 23. 28 Iosu. 24. 12. Pro. 30. 15 Mat. 〈…〉 〈…〉 Math. 20. 3 Eleuenth houre Apoc. 8. 1. 1. Ti. 3. 1â— Gen 28. 17 Exo. 1. 21. Psa. â—34 2 Psal. 25. 9. Mat. 19. 29 Math. 5. 6. Iob. 1. 1 Eph. 5. 25. 1. Tim. 3. 2 Tit. 1. 6. Hiero. in Epist. ad Tit. cap. 1 Apo. 21. 20 Exo 26. 1. Gen. 25. 29 Figure Psal. 24. 6. Iacobs face Gen. 27. 19 Iacobs lie Gen 32. 24 Iacobs vvrastlingâ— Esay 44. 3 Iacobs seede Nu. 23. 23 No sinne in Iacob Psal. 20. â— God of Iacob Exo. 3. 14. Gal. 1. 20. Hist. Ecle li. 2. cap. 9. A notable conuersioÌ„ of a wicked accuser after a martyr Exo. 7. 11. Apo. 21. 19 1. Cor. 8. 4. Ier. 10. 11 Dan. 3. 2. Apoc. 21. â— Rom. 1. 28 Luk 21. 20 Mar. 4. 3â— Ioh. â—1 33. Ge. 43. 30. Rom. 11. 26. August â— quest Canon ca. 33 Origen in his 2. booke 45. ca. Chrisost. in his 3. ser. of Lazarus Mat. 15. 14 Mat. 12. 45 Similitude Esay 20. 6 Exo. 20. 4. Exo. 20. 5. Images broken 1000. years ago Cicero Ieroboams calse Clement li 5. ad Iaco. Aug de vera religione ca. vlti Marcella Li. 2. ca. 19 Lay mens bookes Abac. 2. 18 Teacher of lies Doctrine of vanitie Worke of errour Iere. 10. 8. Set vp in high places Danâ— 3. 2 Leo Em. Images taken out of Churches Constantine Em. Epiphanius Image of Christ pulled down Mar. 〈…〉 16 Athanas. in li. con Gent. Image caruers Sap. 14. 10. Harme by Images Tertul. de Idolatria Image of Trinitie Act. 19. 35 Dan. 3 â— Eze. 8. 3. Esa. 44. 13 Image caruer Colosci 1. Timâ— 6. 16. Psal. 36. 9 Math. 19. 24. Ier. â—3 23 Heb. 6. 4 Heb. 3. 12 Psal. 33. 2. Iudie 3. 27 Augustin Psal. 50. 15 Psa. 145. 18. 1. Tim. 2. 5 1. Iohn 2. 1 Rom. 8. 26 Rom. 8. 34. Ioh. 14. 6 Ioh. 16. 23. Rom. 8. 33. Iames. 1. 17 Iob 3. 2. Iob. 3. 1. Iob. 2. 7. Iob. 9. 20â— Iob. 16. 18. Mat. 14. 2. Mat. 17. 12 Iohn 10. 41 Mat. 21. 25 Act. 19. 3. Ihon. 1. 41. 2. Pa. 17. 7 2. Par. 19. Lyra. Math. 1. 19 Gen. 41. 38. Iosu. 24. 32 4. Re. 22. 2 4. Re. 23. 9 Psa. 51. 7. Esa. 48. 10 Gal. 6. 16. Leui. 25. 10. Leui. 25. 9 Mat. 26. 23. Luke 6. 16. Luke 1â— 14. 1. Cor. 6. 2. Luke 12. 13 Mat. 7. 1. Ioâ—n 8. 15. Rom. 2. 3. Iudgment of God Rom. 2. 1. Exo. 22. 9 Gods Iohn 1. 34. Last iudgment â— Tim. 1. 9 God Christ. Faith The historical Faith The iustifieng Faith Act. 10. 4. Rom. 3. 24 Rom. 2. 13 Rom. 4. 5. Two iustifications Rom. 3. 19. Tertulian Hierom. ChrisostoÌ„ Math. 18. 20. Ioh. 20. 23 De sim. Cleri Homil. in Iohn 50 Homi. 11. Dunce meÌ„ Ma. 16. 19 key berers Apoc. 3. 7. Key of Dauid Apoc. 9. 1. Keyes of hell Ioh. 14. 24. Ioâ— 7. 20. Iohn 8. 40 Exo. 32. 28. Nu. 25 7. 1. Re. 15. 33. 3. Reg. 20. Exo. 19. 6. 1. Pet. 2. 5. 9. Kings Priests 3. good kings 1. Pa. 15. 11 3. Re. 2. 35 2. Pa. 29. 5 Euseb. li. 3 deui chris In his 6. bo 162. ca. Polichro Fabian Polichro Fabian Math. Paris Polichro Fabian Found in the auncieÌ„t records of LondoÌ„ remaining in the Guild Hall Prâ— 8. 15. Psa. 49. 23 Nurses Iosu. 10. â—4 Ose. 8. 4. 4. Râ—g 21. A good man may haue a wicked sonne a vvicked man a good son 4. Reg. 22. Tokens of a vvicked king A kings worde Math. 6. 10 Act. 1. 3. Mar. 12. 34â— Luke 9. 27â— Luk. 17. 21 Iohn 18. 36 The exposition of Ludolphus gathered out of Crisost other auncieÌ„t fathers Ioh. 10. 14 Iohn 13. 18. Math. 1. 25 Li 4. ca. 33 Cato li. desenectuâ—e Socrates Genâ— 31. 30 Iohn 4. 34. Gen. 28. 12 Deut. 4. 9. Deut. 6. 4. Psa. 119. 105. Psal. 1. 2. Ephe. 6. 17 2. Iohn 10 Iohn 5. 39. 2. Tim. 3. 16. 1. Cor. 14. 34. Act. 17. 11 Act. 18. 26. Act. 8. 27. Col. 3. 16. August ad fra 6. 38 August in his 59. Sermon Athanasius in Epis. ad Ephe. 6. Chri. in Gen. ca. 9. homil 28 Hierom in his Prohe in Epist. ad Eph. li. 2. Chris. vpoÌ„ the Col. in his 9. Homil. Chriso in Math. 10. 1. Homil. 2. Theodore tus in his 5. booke of the nature of man Tertulian Ambrose Cal. ca. 17 sect 16. Augu. ad Fortunat. Mat. 19. 13 2. Tim. 1. 6 Act. 1. 23 Gen. 48. 17 Iob. 39. 37. Mat. 25. 3. Ioâ— 31. 38. Apoc. 1. 11 Math. 19. 30. 1. Table 2. Table Plato Vse of the lawe Lawe of Nature Lavve vvritten Morall lavve Iudicialls schoolemaister Gal 3. 24. Gal. 3 19 The lavvs entring Exo. 20. 18 Lavve of the 10. coÌ„ writen by God and not by Moses Law impossible By Moses Gal. 2. 19 Dead Rom. 7. â— Rom. 5. 20 Sinne. Messenger of death Loue. Rom. 7. 14 Vnder the lavve Dead to the lawe Not vnder the Lawe Gal. 4. 20 Booke of Gene. called the Lawe Psa. 35. 19 Lavv impossible Ambrose ad Gal. 〈…〉 Act. 15. 10 Yoake God and mans lavv Rom. 10. 4 Lavv fulfilled Ende of the lawe Rom. 2. 12 Gentiles had the Lavve of Nature Rom. 3. 19 Sinners Rom. 7. 14 Lawe spirituall Gal. 2. 19 Dye to the lawe Dye for the lavve Gal. 3. 10. No man fulfilleth the lavve Gal. 4. 1. Heire ArgumeÌ„t Lawe and Gospell Lawe and Gospell Ioh. 11. 44 Mat. 26. 53. Gen. 9. 13. Gen. 17. 10 Exo. 24. 4 Iâ—sâ— 24. 26 Leuit. 13. Leuit. 13. 13â— Leui. 13. 45 Clothes Leui 14. 34â— Houses Leui. 14. 34. Math. 8. 3. Mat. 11. 11 2. Cor. 3. 6. Origen in Leuit. homil 7. Rom. 2. 27. Mat. 16. 6. Mar. 8. 1â— Mar.
because through his manifest temptations he maketh men sin by which death raigneth c. Deering Of euerlasting death He shall neuer sée death ¶ What els is the meaning of this which Christ saith he shall neuer sée death but because he sawe another death from yâ— which he came to deliuer vs. That is to saiâ— the second death euerlasting death death of hell fire the death of damnation with the Diuell and his Angells that is death indeede Therfore neuer to see death is nothing els but to haue euerlasting life So that we maie note and learne héere that faith is the waie to immortalitie and that Christians doe trulie liue and neuer die although in this world they bee more like to dead men then to liuing men to die in bodie by other men For the saieng of Christ héere is most true to the which also agreeth this place Euerie one which liueth and beleeuth in me shall neuer die Marl. vpon Iohn fol. 329. How this place following is vnderstood Some there be standing heere shall not tast of death til they shall sée the Sonne of man come in his kingdome ¶ The same is to be vnderstood of his glorious transfiguration as if he should saie there are some standing among you which shall not die till they haue seene me in the same glorie and maiestie that I shall come in at the last daie of Iudgement Sir I. Cheeke This was fulfilled in his Resurrection and was as an entrie into his kingdome and was also confirmed by sending the Holie Ghost whereby he wrought so great and sundrie miracles The meaning of this place following In death there is no remembraunce of thée ¶ His meaning is that if he shall by Gods grace be deliuered from death he wil be thankfull and mindfull of it And he bewaileth that this power shall be â—erefte him if he should be taken out of this world because he should be no more conuersant among men so set out the praise of God But héerevpon doe some wrongly vnskilfullie gather that the dend are void of all sense and that ther remaineth no perseuerance at all in them wheras in this place he intreateth of nothing els but of the mutuall praising of Gods grace wherein men exercise themselues while they be aliue For we knowe wée are placed on this earth to this purpose thâ—â— wee shoulde with one consent and one mouth praise GOD which thing is the ende for which wée liue Now â—hen although that death make an ende of such praisings yet doth it not followe that the faithfull soules which are loosened from their bodies are bereft of vnderstanding or touched with no affection to God ward Caluine vpon the 6. Psal. ¶ He lamenteth that occasion should be taken from him to praise God in the Congregation Geneua In what respect the children of God maie wish death O that God would begin to smite me that he would lette his hand goe and take me awaie ¶ True it is that Gods children maie well wish death howbeit to another ende and for another respect then Iob doth héere like as all of vs must with S. Paule desire to be let loose from the bondage of sinne wherein we be helde prisoners Saint Paule is not mooued there with anie temptation of his flesh but rather the desire that he hath to imploie himselfe in Gods seruice without let seemeth him to wish that he might passe out of the prison of his bodie Why so For so long as we be in this worlde we must be wrapped in manie miseries and we cease not to offend God being so weak as we be S. Paule is then sorie that he must liue so long in offending God and this kinde of desire is good and holie and procéedeth of the holie Ghost Cal. vpon Iob. fol. 108. Of foure manner of deaths Beside the mortall and eternall death bée other two the spirituall death and the temporall death which be not so well knowen nor so soone espied of the simple as the naturall and eternall death is The spirituall death is when the bodie is yet liuing the soule is dead as the Apostles proueth by the widdowes that liue at pleasure béeing aliue in bodie and yet dead in soule The temporall death is when the affections lusts of the bodie are so killed that the spirit maie liue wherof the Apostle speaketh Col. 3. exhorting vs to mortifie our earthlie members to kill all the strength of our corrupt nature that striue against the spirite For by obaieng our lustes at the first came death into the world as it appeareth by Eue when she eate of the forbidden fruit M. Luther How death is not to be feared Example of a Panim I finde that a learned Panim wrote that we should neither care for life by it selfe nor yet for death by it selfe Hée saith that we should care to liue well and to die well and let life and death passe without care for life is not good but to liue well is good If Panims haue this right consideration of life and death what shame is it for Christen men to care for death Seeing Christ whose wordes cannot but be true so vehementlie forbiddeth vs the same that Panims sawe by reason to be done c. Lupset DEBT How debtes ought to be required and how not ESaie the Prophet seemeth to account it in the Iewes a great fault to aske their debt saieng Et Omnes debitores repetitis Ye chalenge and charge all your debters ye call all debts back againe Whie is it not lawfull for a good christen man to cal for his debts Yea and if neede so require to sue for them by the lawe God forbid else otherwise there could no good order no pollicie no ciuilitie nor Common wealth endure If buyeng and selling keeping of contracts couenants were not lawfull then all things should be common then we should liue like lawlesse beasts wée needed no king no maigistrate But yée must vnderstand that in a case charitie will not suffer right to call for her debt The case shall bée this My brother my neighbour is burnt with fire is lamed of his limmes is robbed of his sight at one word is so oppressed with pouertie that he is not able to paie In this case charitie will commaunde iustice to giue place and not to aske her debt but rather to giue more of their owne The Iewes were so hard hearted that they spared not forgaue no debters were they neuer so poore nor so pitifull And therefore Esaie layeth it to their charge saieng Omnes debitores vestros repetitis Ye cal vpon al your debters as wel them that be in extreame néede and vnable to paie as they that be wealthie and able inough to paie Beside this the Iewes had a certeine ciuill lawe giuen vnto them by God vnto the which we now are not bound The lawe was this Euerie seauenth yeare thou shalt kéepe a frée yeare