the chiefe of these is Loue. ¶ The chiefe of these is Loue not concerning iustification but concerning the applieng of all things to the profit of the Congregation Nothing letteth some one peculiar thing diuersly referred to be now inferiour now superiour to another Loue concerning prouiding for the necessitie of thy neighbour is chiefe and aboue Faith but concerning the obtaining of iustification and saluation doth Faith excell Loue. Now Saint Paule doth not héere dispute what Faith doth in iustification but what loue doth to them that be needie in the Congregation therin is Loue chiefe for it séeketh narrowly to see them hoâ—pen To this intent onely doth S. Paule giue Loue the chiefe place héere Erasmus in his Annotations vpon this place doth likewise expound it Tindale Of Mary Magdalens loue Many sinnes are foriuen hir for she loued much or whereby it commeth that she loued much ¶ Neither doe we héere wrest the words of the Gospell to maintaine a wrong opinion for in the history there goeth before first when they were not able to pay he forgaue them both If he forgaue them and if they were not able to pay he did not then forgiue them for their loue For if they had bene able to pay he would not haue forgiuen them Secondly ther goeth before Whether of these will loue him more Symon saith He to whom he forgaue him more Therefore the Lords aunswere could in effect be nothing els but this I haue forgiuen hir very much therefore hath she loued me much So then I say loue is of forgiuenesse and not forgiuenesse of loue And then it followeth immediately And he said to the woman thy faith hath saued thee goe in peace We do therfore conclude that there is but one onely satisfaction for the sins of all the world to wit Christ once offered vp for vs which are by faith made partakers of him Lu. For the loued much that is saith Theophilâ—ct she hath shewed hir faith abundantly And Basill in his sermon of Baptime saith he that oweth much hath much forgiuen him that he may loue much more And therefore Christs saieng is so plaine by the similitude that it is a wonder to see the enimies of yâ— truth draw and racke this place so fondly to establish their meritorious workes For the greater sinne a man hath forgiuen him the more he loueth him that hath bene so gracious vnto him And this woman sheweth the duties of loue how great the benefite was she had receiued and therefore the Charitie that is héere spoken off is not to be taken for the cause but as a signe For Christ saith not as the Pharesies did that she was a sinner but beareth hir witnesse that the sinnes of hir life past are forgiuen hir Bâ—z◠¶ Many sinnes are forgiuen hir because she loued much Not that hir loue obtained remission of hir sinnes but faith out of which hir loue procéeded and therefore Christ openly affirmeth Thy Faith hath made thée safe For as saith Saint Paule without faith it is impossible to please God Heb. 11. 6. And whatsoeuer is not of faith the same is sinne Rom. 14. 23. Tindale ¶ The more we knowledge our sinnes to God the more shal be forgiuen vs. The lesse we acknowledge our offences the lesse forgiuenesse we receiue as by Christs example to Symon the Pharesie of two debters who confessed that man to loue most that had most forgiuen him So it is said of Christ by this woman meaning Mary Magdalene she hath loued me most therefore most is forgiuen hir She hath knowen hir sins most whereby she hath most loued me and thou hast lesse loued me because thou hast lesse knowen thy sinnes therefore because thou hast lesse knowen thy sinnes thou art lesse forgiuen Hemmyng We may not thinke that loue causeth remission of sinnes but that remission of sinnes causeth loue for that our loue followeth and goeth not before Christ declareth in the same place saieng He that hath much forgiuen loueth much to whome lesse is forgiuen he loueth lesse Doth not Christ héere manifestly teach that Gods forgiuing engendereth in vs much loue or little If we examine the circumstaunce of the place and ponder it diligently we shall finde it to be none other wise But how shall we aunswere the phrase of Scripture which saith that many sinnes are forgiuen hir because she loued much Sommer is high because the trees blossome and yet the blossoming of the trees doth not cause Summer but Summer causeth them to blossome So Winter causeth colde and not colde Winter yet we complaine on Winter because it is so cold So we say the tree is good because the fruite is good Tindale How perfect loue casteth out all feare ¶ Looke Feare The meaning of this place following No man knoweth whether he be worthy of loue or hatred ¶ The meaning of this place is that man knoweth not by these outward things that is by prosperitie or aduersitie whom God doth sauour or hate Luther vpon the Psal. fol. 46. ¶ By any outward thing in this life no man knoweth whether he is loued or hated of God The Bible note No man knoweth c. ¶ Meaning what thing he ought to chuse or refuse or man knoweth not by these outward things that is by prosperitie and aduersitie whome God doth sauour or hate for he sendeth them as well to the wicked as to the godly Geneua The difference betweene Loue and Charitie There is saith this Authour as much difference betwéene Loue and Charitie as is betwéene thred and twined thred For though all twined thred be thred yet all thred is not twined thred So this word Loue is more common and more generall then is Charitie For true it is that all Charitie is Loue but it is not true that all Loue is Charitie In Gréeke Charitie is Agape and loue is Eroz There is the same difference in the one word from the other that is in a pen and a quill All our pens for the most part be quills but all our quills be not pens The quill is that remaineth in his nature without anye other fashion or forme put to it The pen is a quill shaped and formed and made apt to write Lykewise Loue is the common affect or fauour Charitie is Loue reduced into a due order towards God and man as to loue God alone for himselfe to loue man for Gods sake c. Lupset Of fiue manner of loues There be fiue waies noted of louing one another Of the which number one way is praised three be vtterly dispraised one neither praised nor dispraised First I may loue my neighbour for Gods sake as euery good vertuous man loueth euerye man Second I may loue my neighbour of a naturall affection because he is my sonne my brother or my kinsman Thirdly I may loue for vaine glorie as if I looke by my neighbour to bee worshipped or aduaunced to honour Fourthly I may loue
himselfe and in his owne minde being made priuie to euerie thing that he either hath committed or not committed doe either condemne or acquite himself And this reason procéedeth frō God who is both prompt writeth his iudgements in the hearts and mindes of men Bullinger What Saint Paules meaning is by this Hauing the conscience seared with an hot yron ¶ Their dull consciences first waxed hard then after canker and corruption bred therein Last of all it was burnt with an hotte yron so that he meaneth such as haue no conscience Geneua ¶ Whose conscience waxed so hard that there grew an hard fleshlinesse ouer it and so became to haue a Canker in it and now at length required of verie necessitie to be burned with an hot yron ¶ Tindale applieth this place to false Teachers whose consciences being seared be witnesses vnto themselues that for their bellie sake and desire of filthie lucre they hide the truth and stablish lies Tindale CONSECRATION What Consecration is GIuing of thanks vnto God for y◠death of his onlie begotten Son Iesus Christ is the true Consecration Sir I. Cheeke Consecration signifieth the whole action of the Supper and not the turning of the Elements Booke of Mar. fol. 1538. Doctor Redman being sicke at Westminster was among other things asked this question by one Master Wilkes what Consecratio was it is quoth Doctor Redman tota actio in ministring the Sacrament as Christ did institute it All the whole thing done in the mysterie as Christ ordeined it that is Consecatio Thus farre D. Redman CONTEMPT How Contempt is defined COntempt consisteth chiefelie in thrée things for either wée contemne onelie in minde when we despise anie man and their goods or when we doe them anie discommoditie not thereby to séeke our owne gaine but onlie to reioice at their discommoditie or lastlie when we adde words or déedes which haue ignominie or contumelie ioined with them Pet. Mar. vpon Iudic. fol. 166. CONTENTION Of the Contention betweene Paule and Barnabas ¶ Looke Paule CONTINENCIE What Continencie is COntinencie is a vertue or power of the mind receiued from the spirit of God which suppresseth affections and doth not in anie wise permit vnlawfull pleasures This is conuersant and doth shew it selfe in the common and vsuall talke of men in pleasures that are allowed in apparell in buildings and dwelling houses in meate and drinke and in other things also c. Bullinger fol. 237. CORNELIVS How Cornelius was iustified by faith and not by workes COrnelius thy praiers and thine almes are come vp into remembraunce before God c. ¶ The praiers and almes of Cornelius pleased God before he was baptised but without faith God cannot be pleased Cornelius therefore as Bede trulie noteth had faith whereby his praiers and almes pleased God for saith he he came not to faith through workes but to workes through faith The Bible note ¶ Inasmuch as by workes no man can be saued as the psalmist openlie affirmeth In thy sight none that liueth can be iustified And againe If thou looke on our iniquities Lord who shall be able to beare them No christen conscience dare be so hardie as to attribute saluation of this man Cornelius to his praier and fasting for first ye see he was a Gentile vncircumcised not kéeping the lawe nor once thinking thereon and therefore must be iustified by faith that came by hearing the glad tidings preached in Christ and therefore must we looke to the words of Luke in the beginning of this Chapter where he saith that he feared God which thing he could not haue done neither yet haue praied nor giuen almes except he had beléeued For how should he haue called on him on whom he beléeued not Thus are we compelled to ascribe his calling vnto faith out of which these fruites of praier and fasting procéeded speciallie séeing that Saint Paule affirmeth that whatsoeuer is not done of faith the same is sinne The christen then and such as will the Scriptures to be true in all places to expound one texte that another maie agrée with it do right well know that his calling our saluation is fréelie giuen of God for his son Christs sake and not for the deseruing of our workes And because faith can receiue this great and free benefite of God and beléeue it to be true and workes neither can beléeue it neither discerne it therfore it is ascribed vnto faith and not to workes If praier or fasting or the holiest worke vnder heauen could saue Christ had neuer néeded to haue suffered such gréeuous paines but vtterly died in vaine Neither should God fréelie chuse vs but our workes should chuse him Understande therefore that by his workes was he not called but by Faith out of which his workes sprong which faith God freelie gaue him as he calleth and saueth vs all Good workes must we do as this man did and that with all loue and earnestnesse and thereto are we bound and without them can it not be knowen whether we be verie christen or no no more then we can knowe a good Trée to be good and neuer felte his fruite But we maie in no condition ascribe iustification or saluation to them for as saith Christ When ye haue done all ye can doe 〈…〉 ye are vnprofitable seruaunts but to faith which onelie can receiue the benefites of Christ and beléeue that he alone hath deserued forgiuenesse for the sinnes of all the world The Apostles were héere first taught and certified by the holie Ghost of the conuersion of the Gentiles Tindale CORNER STONE ¶ Looke Stone CORRVPTION From whence our corruption commeth ADam was not created in the corruption which is spoken off héere but he purchased it of himselfe For God found all the things to be good which he had made Man therefore who is the excellentest of all creatures was not marred after that fashion till he had withdrawen himselfe from God But when he had once seperated himselfe from the Fountaine of righteousnesse what coulde remaine vnto him but naughtinesse and corruption Thus wée sée from whence all our naughtinesse procéedeth that we ought not to blame God for the vices wherevnto we be subiect and vnder which we be helde prisoners according to the Scripture which saith that wee bée solde vnder simie and become the bonde slaues of Satan Wée must not blame God for this but we must learne to knowe that it is the heritage which we haue from our father Adam and therefore we must take the whole blame to our selues before God c. Cal. vpon Iob. fol. 274. COVETOVSNES What Couetousnesse maketh men to doe COuetousnesse is the roote of all euill 1. Tim. 6. 10. Couetousnesse is Image seruice Col. 3. 5. It maketh men to erre from the faith 1. Tim. 6. 10. It hath no part of the kingdome of Christ and God Ephe. 5. 5. It hardened the heart of Pharao that the faith of the miracles of God could not
because the King should not entice him by this sweete poison to forgette his religion and accustomed sobrietie and that in his meate and drinke hée might dailye remember of what people he was And Daniel bringeth this into shewe how God from the beginnning assisted him with his spirit and at length called him to be a Prophet Geneua DARKNESSE Of the darknesse that was in the land of Iewrie at the death of Christ. DArknesse ouer the land c. ¶ Not ouer the whole earth but this darknesse was ouer Iudea onelie or Hierusalem For if this darknesse had bene ouer the whole worlde it woulde haue ben thought a natural Eclipse and so not regarded of men But to haue Iudea couered with darknesse and the Sunne to thine in other places was a more notable myracle Tertulian doth affirme in this Apologitico that this darknesse of the Sunne was written in the booke of auncient monuments of the Romans For Pilate as he writeth in an other place had foreshewed all these things vnto Tiberius Eusebius also in his Chronicles maketh mention of this darknesse of the Sunne and of the earthquake by the which manie houâ—es in Bechania sell downe Hee bringeth in Philogontis the writer of the Olimpiades for his witnesse There want not some which write that this darknes was ouer the whole world béeing lead thervnto by the writing of Philogontis and Orosius describing â—eraduenture those things which were kept of this matter in the monumentes of the Romanes beeing written and foreshewed as we said euen nowe by Pilate vnto Tiberius But although this was brought foorth by one or two writers yet notwithstanding the historie of their times was so common that such a notable myracle could not be buried in silence of so manie which diligentlie obserued those things which were not so well worthie to be remembred Marl. fol. 726. What is vnderstood by darknesse in this place And the darknesse comprehended it not ¶ This darknesse that is to saie the vnfaithfull which doe sit alwaies in darknesse and in the shadow of death doe all that they can to darken and put out the beames of this Sunne but they shal neuer preuaile Psal. 9. Esaie 29. Abdy 1. Sir I. Cheeke They could not perceiue nor reach vnto it to receiue any light of it no they did not so much as acknowledge him Beza What is meant heere by darknesse And men loued darknesse c. By darknesse is héere meant the ignorance of Christ and whatsoeuer else worldlie men loue moe then Christ. For they which are not borne of God as they cannot heare the word of God so it is necessarie yâ— they prefer the ignoraunce of Christ before they knowledge him and so to loue darknesse more then light Marl. vpon Iohn fol. 82. DAVID Of Dauids praise to king Saule by Doeg DOeg one of the chiefe about Saule hated Dauid and praised him to Saule not of loue but of hatred thinking that for as much as Saule was now vexed with a diuell he might kill Dauid at one time or other but God turned it to good Lyra. The cause whie Dauid was vnknowne both to Saule and Abner Saule said to Abner whose sonne is this younge man and Abner aunswered as thy soule liueth O King I cannot tell ¶ Saule knewe not Dauid now although he had béene in seruice with him afore And the matter that brought out Saule of knowing of Dauid was his bearde which was now growne and did chaunge the sight of his face verie much And whie did Abner saie that he knew not Dauid seeing hée was in seruice with him before Ans. It might bée that Abner did not know Dauid for that he was captaine of the kings armie and alwaies occupied in the kings affaires in the extreame partes of his dominion and not at home during the small time of Dauids béeing with king Saule Lyra. Of Dauids comming to Ahimelech the Priest When Ahimelech sawe Dauid come so sodeinlie so hastelie vnto him and also alone he meruailed not a little thereat and saide Quare tu solus nullus est â—ecum Whie art thou alone and no man with thée Héere it seemeth that Dauid had no bodie with him but himselfe alone when he came to Ahimelech but that is not so for the text saith afterward if thy seruants be cleane fro women So that it appeareth that he had men with him but yet verie few in comparison of them that he was wont to haue And therefore Ahimelech saith Whie commest thou alone The Euangelist S. Mathew also saith haue ye not read what Dauid did when he was an hungred and they that were with him how he entered into the house of God and did eate the shew breads which were not lawful for him to eate neither for them which were with him but onelie for the Priests Héere it is plaine that he came not to Ahimelech alone Ric. Turnar Of Dauids â—e to Ahimelech The king hath commaunded me a certaine thing c. ¶ These infirmities that we sée in the Saints of God teach vs that none hath his iustice in himselfe but receiueth it of Gods mercie Geneua ¶ This lie that Dauid made to Ahimelech Priest of Nob and such like infirmities as we see in the Saints of God maie teach vs that no man is iust of himselfe but receiueth all iustice at Christs hand The Bible note Why the people flocked to Dauid And there gathered vnto him all men that were in comberaunce and in debt ¶ The peoples gathering to Dauid was not to assemble a rebellious multitude to inuade King Saule and to depose him from the Crowne to set vp himselâ—e For neither they came for anie such purpose but for their succour béeing in debt and trouble or otherwise vexed Neither did Dauid send for them nor incited anie to take his part nor proclaimed himselfe to be King or published the Lords anointing of him or euer vsed that multitude that came vnto him for anie such purpose And yet the question is moued both by Caietanus and Lyranus héerevpon The question saith Caâ—etanus ariseth whether it were lawfull for Dauid to receiue these debters in the preiudice of the Creditours that had lent them The solution is that if these men had houses fieldes or vineyards they are vnderstood to haue lefte their goods vnto them But if they were vtterlie vnable to paie their debts they were excused for their vnabilitie vntill their better abilitie For that Dauid excellentlie instructed all theÌ„ that came vnto him while he taried in that Caue The Psalme testifieth I will praise the Lord at all times Conteining according to the letter a doctrine giuen ther of Dauid vnto the Souldiers Therefore Dauid receiued not these men in preiudice of their Creditours And thus as he did not receiue them to the preiudice of anie priuate man so hée receiued them not to the preiudice of the King publike state Where as Lyra moueth the other question saieng
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
obedience soeuer the fathers had towards the commandemeÌ„ts of God also faith in the promises they were not deriued from their own strength power but euen as it also happeneth vnto vs they came vnto them by the grace of God and Christ. Pet. Mar. vpon Iudic. fol. 74. FAT What is ment by the fatâ— the inwards two kidneies THe fat that couereth the inwards ¶ By taking away of the fat the inwards two kidneies and the kall is signified vnto vs that if we wil be a swéet sacrifice vnto the Lord we must cut off all concupiscence and mightie desires of the flesh and the euill vse of all our members and must subdue and mortifie our affections and offer them to God by the mortification of the crosse as saith the Prophet Psa. 25. T. M. What the fatted Calfe signifieth And bring hether the fatted Calfe ¶ That fat Calfe is Christ which hath washed awaie our sinnes in his bloud and féedeth vs dailie through faith with his bodie and bloud vnto life euerlasting for he was killed therefore that he might be the foode and meate of our soules Sir I. Cheeke What fat Bread signifieth Of Aser commeth fat bread ¶ Fat bread is plenteousnes of the earth as increase of corne and other c. therewith shall féede Kings all the men of the earth As 2. Esd. 9. T. M. FAVOVR How Fauour casteth manie a man awaie DEsired fauour against him ¶ Héere we doe learne that manie good men are by fauour of them that be in authoritie or by hatred of the Iud ges cast awaie Sir I. Cheeke FEEDE The exposition of this place Feede my sheepe WHereas you thinke that this place of the Gospell of Iohn was spoken onlie to Peter and that these wordes make him shepheard ouer all and aboue all S. Peter himselfe testifieth the contrarie in his canonicall Epistle where he saith to all Priests Féed yâ— flock of Christ which is among you which he bad them doe by the authoritie yâ— Christ had put them in as followeth And when the chiefe shepheard Christ shal appeare ye shall receiue the incorruptible crowne of eternall glorie Tonstall in the b. of Mar. fol. 1212. Whosoeuer they be saith S. Austen that féede the shéepe to the end to make them theirs not Christs they loue theÌ„selues not Christ for desire either of glorie or of rule or of gaine Iewel fol. 18. FELIX Wherefore he is praised of Tertullâ—s the Orator FElix by his diligence had taken Eleazarus the Captaine of the murtherers put the Aegyptians of flight which raised vp tumults in Iewrie for these yâ— Orator praised him Otherwise he was both cruell and couetous Read Iosephus lib. 2. Antiq. cha 11. 12. And li. 2. De bello Iudaico cap. 12. Geneua Of Felix trembling Felix trembled ¶ The feare of the dreadfull iudgement of God profiteth nothing vnlesse it do ingender true repentance in mens hearts Felix was afraid at the preaching of the iudgment but he was neuer the better for it for why he did gape still for bribes and rewards as a most corrupted Iudge Sir I. Cheeke ¶ The word of God maketh the verie wicked astonished therefore to them it is the â—auour of death vnto death Geneua Wherefore Felix would haue pleasured the Iewes And willing to get fauour of the Iewes left Paule in prison ¶ For whereas he had behaued himselfe verie wickedlie in the Prouince hadde it not bene for fauour of his brother Pallas he should haue died for it So that we maie gather héereby why he would haue pleasured the Iewes Beza FEARE A definition of feare FEare is nothing els but a certaine affect of the minde wherby we are striken by reason of some great and hurtfull euill which is at hand We are not commonlie moued by such daungers which are far from vs but by those which seeme to be euen now at hand neither do things light and of small waight make vs afraid Wherefore feare as a Diuine speaketh of feare hath a respect vnto sinne vnto the wrath of God vnto chastisement scourges and finallie vnto hell fire But there are noted two kinde of feares of which the one is commonly called filiall that is pertaining to a naturall childe and the other seruile that is pertaining to a bond-man And that is called a seruile feare which onelie by the feare of paines of hell fire either draweth vs backe from doing euill or impelleth vs to do well Euen so signified an Ethnike Poet when he wrote Oderunt peccareâ—maâ— formidine poenâ— that is The wicked hate to sinne for feare of punishment But the finall feare is whereby men liue vpright and flie wickednesse for that they desire to set foorth the glorie of God and for that they allow righteousnesse euen for his owne sake wherfore the same Poet saith Oderunâ— peccare boâ—â— virtutis amore that is The good hate to sinne for the loue of vertue c. Pet. Mar. vpon the Rom. fol. 209. Difference of feares Peter feared otherwise then did Iudas For Iudas indéede so feared that he despaired but Peter so feared that he gotte him againe vnto Christ whom before by denieng he had forsaken Where we saie that a seruile feare is whereby we so abhorre God being angrie and flie from him that we are vtterly void of faith But a filial feare is wherby in the midst of terrors we are lifted vp through faith neither suffer we our selues to be swallowed vp with feare Wherfore in godlie men feare is neuer seioined from faith For these 2. things are so to be knit together yâ— faith alwaies gouerneth feare for if it shuld not desperation wold easily succéed for euen as the law ought alwaies to be ioined with the gospell so also ought feare to be euer ioined with faith We do not so imbrace the gospell but yâ— we alwaies think vpoÌ„ the obedieÌ„ce of the coÌ„mandemeÌ„ts of God when we see how often how grieuously we fal we call our selues back again by repeÌ„tance And contrariwise the law is not to be receiued without the gospell for if it should we could neuer obey it without Christ nor also obtaine pardon for the offences which we committed against it Pet. Mar. vpon the Ro. fol. 207. What Feare importeth Feare importeth as much as yâ— our life must be ruled according to the will of God For what becommeth of men when they know not themselues to be subiect to their maker They rush out into al naughtines We know what our lusts are theÌ„ if the feare of god raign in vs we must acknowledge yâ— he hath not put vs into the world to liue at such libertie as we lust our selues but reserueth his whole right ouer vs so as we must obey him behold I say what the word feare importeth yâ— is to say yâ— we shuld lern to direct our whole life to the wil of god c. Ca. vp Iob.
Writers spâ—cifieth the Turkes of them to haue taken their first originall Now marke this wonderfull mysterie and consider therein both the time and storie so shall ye wel perceiue the Holie ghost to meane none other héere by this Gog Magog but the Romish Pope Mahomet with their blasphemous and wicked generations Search the Chromcles and ye shall finde that their beginning were base estate simple before the thousand yeares were fulfilled But after that they grew vp so high by their fained simplicitie and simulate holinesse that they became the two chiefe Monarchs of the earth and so in processe ruled the vniuersall world c. Bale Set thy face against Gog and against the land of Magog ¶ Which was a people that came of Magog the sonne of Iaphet Gen. 10. 2. Magog also heere signifieth a certaine Countrie for that by these two enimies which had the gouernment of Greece and Italy he meaneth the principall enimies of the Church Geneua How Gog and Magog shall be destroied These same things be spoken of Gog and Magog in Ezechiel 38 and. 39. and in Apoc. 20. For Ezechiel saith that Gog and Magog after they haue done their mischiefe in destroieng and slaieng they shall themselues at last be destroied in the mountaines of Israel which albeit it maie be vnderstood of the last iudgement yet I thinke it to signifie the Battailes which the godlie haue and shall haue in this last olde age with the Popish Emperours Kings Turkes which all shall be ouercome in the Hills of Israel that is in the places wher yâ— Church of Christ dwelleth in which the Gospell is preached and receiued and the people trulie in the faith of the Sonne of God one onelie Mediatour call vpon their heauenlie Father For the Pope Turke shall not be ouercome but by the Sonne of God fighting for his Church as ye shall sée it cléerelie in Daniel 12. chapâ— saieng Michael which is Christ the great Captaine shal stand forth for the defence of the peoples children But both in Daniel in Ezechiel they be prophecied manie great destructions which with all our hearts we beséech God to mitigate them Melancthon vpon Daniel GOLDE What is ment by golde siluer and precious stones IF anie man build vpon this foundation golde siluer or precious stones c. ¶ That is if any man prech purely the word of God which is likened to golde siluer precious stones because yâ— as these are not consumed with material fire but rather made more pure euen to yâ— pure word of God suffreth neither hurt nor damage in spirituall fire that is Temptation and persecution Tindale fol. 43. What Gold Frankencense and Mirrhe doe signifie Presented vnto him gifts Golde Frankencense and Mirrh ¶ The Persians manner was not to salute Kings without a present and therefore they brought of that which was most precious in their Countrie whereof euerie one of them offered Geneua ¶ The three wise men that came out of the East anone after Christs natiuitie brought with them these 3. presents Aurum Thus Mirrha Gold to declare that he was a mightie King Frankencense to declare that he was a Priest and should offer vnto the Father vpon the Altar of the Crosse the sacrifice of propitiation for the sinnes of the world And Mirrhe to burie hâ—â— withall For Mirrhe is not onelie a sweete odoriâ—erous thing but also of that nature that it preserueth dead bodies from putrifaction Ric. Turnar GOLGATHA What this word Golgatha signifieth THis word Golgatha is a Chalde word signifieng a head for which the Hebrues saie Gulgoleth of the verbe Galal which signifieth â—o folde or wrap in of the which commeth Galgal a spheare a circle a bowle Gulgoleth is a name foâ— yâ— head because of the roundnesse thereof But this place was without the gate on the North side of mount Sion in the which malefactors were put to death for the which cause the place was counted more reprochfull There would they haue Christ to be crucified that thereby his death might be more odious Marlorate fol. 715. GOOD What Good or Goodnesse is GOodnesse is that as Philosophers saie which all things desire And more larglie or plainlie to declare the nature therof Good things are all such which in respect of vs are either profitable commodious or pleasaunt to our vses All things saith Paule are yours whether it be life or death or Paule or Cephas and we are Christs and Christ is Gods Againe To them that loue God all things worke to good How there is none good but God There is no man good but one which is God ¶ If there be anie goodnesse in vs that haue we of God but God onelie is good of himselfe Sir I. Cheeke ¶ Why callest thou me good c. ¶ Because commonlie they abused this word Iesus sheweth him that he could not confesse him to be good except also he acknowledged that he was God Geneua Of good and euill doings And they that haue done good vnto resurrection of life and they that haue done euill vnto the resurrection of damnation ¶ As if he should saie that they that through faith haue done good workes or by their good workes haue declared their faith shall rise againe vnto life euerlasting But they that haue brought forth the fruits of infidelitie or haue not declared the faith which they fained themselues to haue by good works shal rise againe vnto damnation The good workes then doe not saue nor iustifie but are signes and tokens that a man is iustified Sir I. Cheeke What a good age is There is often mention made in the holie Scripture of a good age And in the 15. chapter of Gen. it is promised vnto Abraham as a certaine excellent good thing And it séemeth to shew two things First a iust place of life so that death should not come vntimelie and strike as it were in tender age Father 〈…〉 end Wherfore it is requâ—â—ed therevnto that the 〈…〉 be sound the bodie not broken with diseases no want of riches the familie countrie and dignitie abiding firme This is iudged a good age Pâ—t Mar. vpon Iudiâ— fol. 55. How the good life of christiaâ— man smelleth in Gods nose The good life of a christian man is 〈…〉 to Gods mouth and spice to Gods nose The odor of a swéete fielâ— which is commended in Gen. 27. 27. The odor of incense in Numery 28. The odor of fragrant waters in Iob. The odor of that Oile which ranne downe Aarons beard of that Oile that Mary shed vpon Christs head The odor of spices and Uine flowers commended in the Canticles the swéete Balme of Ecclesiasticus and the smell of Libanus that Ose speaketh of the smell of Noahs sacrifice the smell of best burnt sacrifice is not the like smell to Gods nose as the smell of a good life rising from a good beliefe for that is Hostia Deo in odorem
another place The Sonne of man is come to saue that which was lost And in Saint Lukes Gospell concerning the conuersion of Zacheus The Sonne of man is come to séeke and to saue that which was lost Therefore it ought to be no discomfort vnto vs to confesse that wée are vtterlye lost séeing thereby that we are assured that wée appertaine vnto Christ who came of purpose to séeke and to saue that which was lost O the wonderfull wisedome power and mercie of GOD shewed vs in CHRIST that euen then when we feele our selues lost we are founde when we sée our selues destroied we are saued when we heare our selues condemned we are iustified onely in beléeuing these words The sonne of man is come to saue that which was lost Let vs therefore with inuincible courage of faith take holde of these generall promises of God and apply them vnto our selues as the poore woman of Canany did and we shall finde it to be true which our Sauiour Christ saith vnto vs There is nothing impossible to him that beléeueth Doct. Fulke LOTTES How they may be vsed lawfully TO speake of lottes how farre foorth they are lawfull is a light question First to vse them for the breaking of sâ—riâ—e as when partners their goods as equally deuided as they can take euery man his part by lotte to auoid all suspition of deceiptfulnesse And as the Apostles in the first of the Actes when they sought another to succéede Iudas the Traitour and two persons were presented then to breake strife and to satisfie all parties did cast lottes whether should be admitted desiring God to temper them and to take whom he knewe most meete séeing they wist not whether to preferre or happely could not all agrée either is lawfull and in all like cases But to abuse them vnto the tempting of God to compell him therewith to vtter things whereof we stand in doubt when we haue no commaundement of him so to doe as these Heathen héere did though God tourned it to his glorye cannot bée but euill Tindale fol. 27. ¶ Which declareth that the matter was in great extremitie and doubt which thing was Gods motion in them for the tryall of the cause and this maye not be done but in matters of great importaunce Geneua LOVE Of the order of Loue. SOme in seeking for an order in loue doe determine by the authoritie of S. Austine that first we must loue God secondly our selues thirdly our neighbours and bretheren and fourthly our owne body and our neighbours But there is nothing in Scripture touching any such order Indéed Christ doth saye that the first Commaundement doth stand in the loue of God but he doth not giue the seconde place to the loue of our selues but vnto the loue of our neighbour where as he saith in Mathew the second is like the first So that there is a double error committed héere by them which doe vncircumspectly and vnadâ—isedly follow Augustine One in that they do recken the loue of our selues amongst the kindes of loue commaunded vs whereas there is no Commaundement touching the same for it is naturally giuen to vs all to loue our selues and that there is no néede to giue any commaundement concerning this manner of loue And whereas the same is corrupted by the sin that dwelleth within vs in our flesh that corruption is not reformed by commaunding vs to loue our selues but by the loue of God of our neighbour and bretheren which is prescribed vnto vs by expresse precepts to reforme the naturall affections of loue in vs and to direct them after a good order wherefore it is not to be feared that he which doth loue God his neighbour and bretheren aright can neglect and cast away himselfe albeit that he doe wholly denie and refuse himselfe and be addicted full and whole to the glorie of God and the saluation of his neighbours The other errour standeth in that they place the loue of our selues next vnto the loue of God whereas Christ doth assigne the second place expressely to the loue of our neighbour Musculus fol. 471. How Loue is the fulfilling of the lawe Paule Rom. 13. affirmeth that loue is the fulfilling of the law and that he which loueth doth of his owne accord all that the law requireth And first Tim. 1. 5. he saith that the loue of a pure heart and good conscience and faith vnfained is the ende fulfilling of the lawe For faith vnfained in Christs bloud causeth thée to loue for Christs sake which loue is the pure loue onely and the onely cause of a good conscience for then is the conscience pure when the eyes looketh to Christ in all hir deedes to doe them for his sake not for hir owne singular aduauntage or any other wicked purpose And Iohn both in his Gospell and also Epistles spoaketh neuer of any other law then to loue one another purely Affirming that we haue God himselfe dwelling in vs and all that God desireth if we loue one another Tindale fol. 36. Againe Loue of hir owne nature bestoweth all that she hath and euen hir owne selfe of that which is loued Thou néedest not to bidde a kinde mother to be louing to hir onely sonne Much lesse spirituall Loue which hath eyes giuen hir of God néedeth mans lawe to teach hir to doe hir dutie And as in the beginning he did put foorth Christ as the cause and Authour of our righteousnesse euen so héere setteth he him foorth as an example to counterfaite that as he hath done to vs euen so should we doe one to another Tindale fol. 49. How we ought to loue God This doe and thou shalt liue ¶ That is to say Loue thy Lord God with all thy soule with all thy strength with all thy minde thy neighbour as thy selfe as who should say if thou doe this or though canst not doe it yet if thou féelest lust therevnto and thy spirit stirreth and mourneth longeth after strength to doe it take a signe euident token thereby that the spirit of life is in thee that thou art elect to life euerlasting by Christs bloud whose gift and purchase is thy faith and that spirit that worketh the will of God in thée whose gifte also are thy déedes or rather the déedes of the spirit of Christ and not thine and whose gifte is the reward of eternall life which followeth good workes Tindale fol. 78. ¶ Ye haue not the loue of God in you ¶ The loue of God is héere taken for the whole féeling of godlinesse For no man can loue God but he must also honour him and must submitte himselfe wholly vnto him euen as where is no loue of God there is no obedience in consideration Moses maketh this the summe of the lawe that we loue God with our whole heart c. Marl. vpon Iohn fol. 181. Why Loue hath the chiefe place aboue Faith and Hope Now abideth Faith Hope Loue but
words al perfection as immortalitie wisdome truth innocencie power c. Geneua After the likenesse of God created he him ¶ That is after the shape and Image which was before appointed for the son of God The chiefe part of man also which is the soule is made like vnto God in a certeine proportion of nature of power working So that in that we are made like vnto God Tindale How God made man to be vndestroied God made man to be vndestroied ¶ That is when God made him in the Image of his owne likenesse neuerthelesse through the enuie of the diuell came death into the world whereby it may be easily gathered yâ— the wise maÌ„ doth speak ther of Adam being in the most perfect state of his first creation in the which if he had continued abiden still obaieng the commandement yâ— the Lord his God had giuen him neither death nor hel could haue had anie power of him he shoulde haue bene immortall he should haue liued for euer God then had created him to bée vndestroied if he had not through disobedience broken his commaundement I. Veron ¶ For God would not that man shuld perish But they after that they were created haue defiled the name of him that made them and are vnthankfull vnto him which prepared lyfe for them How the death of man and beast is alike It happeneth vnto man as it doth to beasts euen one condition to them both as the one doth so doth the other ¶ There is no difference betwéene a man and a beast as touching the body which of them both dieth but the soule of man liueth immortal the body of man riseth vp againe by the mightie power of the spirit of God The Bible note ¶ Man is not able by his reason and iudgement to put difference betwéene man and beast as touching those thinges wherevnto both are subiect or the eye cannot iudge any otherwise of a man béeing dead then of a beast which is dead Yet by the word of God and fayth we easily know the difference Geneua Who knoweth the spirit of man that goeth vpward ¶ Meaning that reason cannot comprehend that which faith beléeueth héerein Geneua ¶ The immortalitie of the soule is not knowne by carnall reason or sense but by the word of the spirit of God The Bible note How mans life is but sorow and care What profit saith the wise man hath man more of all the labour wherewith he wearieth himselfe vnder the Sunne but sorrow and care and nothing without paine griefe ¶ Euripides saith if thou which art borne mortall doe thinke to liue thy selfe without labour and vnquietnesse thou art a foole I. Northbrooke Of mans good purpose before grace A reason of the Pelagians Dunce men of mans good purpose before grace The grace of God say they doth helpe mans good purpose so that man doth first intend and purpose well as Dunce saith dispose himselfe by attrition to receiue grace and then God doth helpe him Aunswere Of truth there is no good purpose in man no good disposition nor good intent but all is against goodnesse and cleane contrarie against all things that agréeth with grace till that God of his méere mercy commeth and giueth him a will to will goodnesse yea and that when he thought nothing of goodnesse but doth cleerely resist all goodnesse This doth S. Austen proue in these words The Pelagians say that they graunt how the grace doth helpe euery mans good purpose but not that he giueth that loue of vertue to him that striueth against it This thing doe they say as though man of himselfe without the helpe of God hath a good purpose and a good minde to vertue by the which merit proceeding before he is worthy to be holpen of the grace of God that followeth after Doubtlesse the grace that followeth doth helpe the good purpose of man but the good purpose should neuer haue bene if grace had not preceded And though that the good studie of men when it beginneth is holpen of grace yet it did neuer begin without grace ¶ Héere we sée S Austen cléere against them D. Barnes How mans ordinance my be altered There be some orders in the primitiue Church commaunded by God some other were deuised by men for yâ— better training of the people Such orders as were coÌ„manded by God may in no wise be chaunged onely because God commaunded them for as God is euerlasting so is his word commaundement euerlasting On the other side such order as haue bene deuised by men may be broken vpon some good consideration only because they were men that deuised them For as they be mortall so all their wisdome and inuentions be but mortall And so indéed as touching such things as haue ben ordeined by men we are not bound of necessitie to the order of the primitiue Church But such things as God hath precisely coÌ„manded by his word may neuer be broken by any custome or consent Iewel Of the disposition of man As mans strength is so is his worke as is his will so is his worke as is his forecast so is his dooing as is his heart so is his mouth as is his eye so is his sleepe as is his mind so is his talke either of the law of the Lord or of the lawe of Behal In the Testam of Neptalin Of mans will and running It lieth not in any mans will or running but in the mercie of God Whereas some vpon this place doe ascribe part of iustification vnto the grace and mercie of God part of it vnto the same will and running or indeauour of man S. Austen maketh answere thus If saith he the Apostle did meane none other thing but that it doth not onely lye in the will and running of man except the mercy of God doe helpe we may also say on the contrary that it lyeth not only in the mercy of God without the will and running of man but sith it were a plaine vngodlynesse to saye so let vs not doubt but yâ— the Apostle did attribute all to yâ— mercy of God that he did leaue no manner of thing vnto our owne will endeuour Againe he saith in an other place Therefore that we should beléeue in God liue godly it lyeth not in the will and running of man but in the mercy of God not that we ought not both to will runne but because that he himselfe doth worke in vs both to wil and also to runne I. Veron Of two Hebrew words that signifie man A man sent from God ¶ The Hebrewes haue two words to signifie man Adam and Ish. Adam signifieth a man subiect to mortalitie miserie and calamitie Ish signifieth a man of reputation The Prophet Dauid comprehendeth both in one verse in the Psal. Heare this all ye people c. Bâ—th children of Adam and children of Ish. The Greeke word which the
had compassion on them TheÌ„ was the day of their birth And in like case after the destruction of Hierusalem and in their imprisonment at Babylon at both these times were they motherlesse helplesse concerning their owne strength but were yet cared for of God and receiued by his mercie The Prophet borroweth his fashion of speaking of the manners of mothers after the birth of their children which first dresse their nauells and wash them with sâ—lt then swadle them c. Such helpe had Israel none in his aduersitie in Aegypt and Babylon but lay ouer whelmed in their filthines miseries were regarded as bastards vnworthely intreated of all men Ther was no man but only God that tooke thought for them and that he onely of his méere mercie without anye of their deseruings T. M. NAZARAEANS What these Nazaraeans were in their opinions THe Nazaraeans were such as vsed no liuing creatures they abhorred the eating of flesh They allowed of Moses and of yâ— law written by him but they denied yâ— the. 5. bookes vnder his name were written by him affirming themselues to haue fouÌ„d other bookes Epiphan li. 1. Tom. 1. heraes 18. ¶ Nazaraei were Iewes which beléeued in Christ so called themselues of Nazareth They contraried the Iewes in that they confessed Iesus to be the sonne of God They erred in christian religion for that they addicted themselues wholy to the obseruation of the whole lawe Epiph. heraes 29. NECENAS What he vvas NEcenas was a noble man in Rome and a great man with Augustus Caesar and so great a â—auourer and promoter and setter forth of Vâ—â—gil Horace and such other learned men that euer since his time all those that doe notably promote helpe or â—auour students or learned men are of his name called Necenates V dal NEGINOTH What it is TO him that excelleth on Neginoth a Psalme ¶ Among them that were appointed to sing the Psalmes and to play on the instruments one was appointed chiefe to set the tune and so begin who had the charge because he was most excellent and he began this Psalme on the instrument called Neginoth or in a tune so called Geneua ¶ Caluine doth take this word Neginoth for the chiefe master of the Quere And I do Saith he deriue this word Neginoth of Nagaz which signifieth to strike and therfore I doubt not but that it was an instrument of musicke whervpon it followeth that this Psalme was to be song not onely in an high note but also with plaieng vpon instruments which were ruled and ordered by the same maister of whome mention is made Cal. vpon the. 4. Psalme ¶ Neginoth signifieth the tune or note of the instrument where after the Psalme before which it is prefixed were song for the Psalmes were song at certeine instruments but so that the swéete tune melody of the instruments prepared the minde more perfectly to perceiue the worde of the holy ditie T. M. NEGLIGENCE What negligence is NEgligence is nothing else then a priuation of that endeâ—our which we ought to applye for the gouerning of things by it the will is weakened and the chéerefulnesse of the body is diminished Pet. Mar. vpon Indic fo 247. NEHILOTH What it signifieth NEhiloth signifieth by interpretation heritages or as some will a certeine instrument of musicke T. M. NEHVSTAN What Nehustan is and how the Serpent was so called And he called it Nehustan ¶ That is a péece of brasse thus hée calleth the Serpent by contempt which notwithstanding was sette vp by the worde of God and miracles were wrought by it yet when it was abused to Idolatrie this good king destroied it not thinking it worthy to bée called a Serpent but a péece of brasse Geneua NEIGHBOVR What this word Neighbour signifieth NEighbour is a word of loue and signifieth that a man should be euer nigh and at hande and readie to helpe in time of néede As the Samaritane was to helpe his neighbour that was wounded with théeues leauing behinde with his hoste two pence to bestow vpon him more if néede were signifieng thereby that hâ— was euerye where mercifull both present and absent without faining cloaking complaining or excusing and forsooke not his neighbour as long as he had néede Tindale Who is our neighbour Augustine doth proue by many arguments that euery man is to be vnderstood in the name of a neighbour and he hath respect therein vnto the fellowshippe and companye of our common nature But yet they which doe liue in places farre off from vs albeit they be man also that cannot for all that conueniently be called our neighbours which by any occasion are ioyned vnto vs so that their necessitie may be presented vnto our senses become able to receiue of our benefites and well doings August de doct Christ. chap. 30. Et libro de vera religi ¶ My neighbour is euerye man specially which hath néede of my helpe As Christ expoundeth it in the. 10. chap. of Luke Who although he hath done mée some wronge of hurt me by any manner way yet notwithstanding he hath not put off the nature of man or ceased to bée flesh and bloud and the creature of God most lyke vnto thy selfe brieflye he ceaseth not to be my neighbour As longe then as the nature of man remaineth in him so longe also remayneth commaundement of loue which requireth at my hande that I shoulde not despise mine owne flesh nor render euill for euill but ouercome euill with good or else shall loue neuer be as Paule describeth it â— Cor. 13. Luther vpon the Gal. How our neighbour ought to be loued Loue thy neighbour as thy selfe ¶ Indéede this is brieflye spoken but yet verie aptly to the purpose No man can giue a more certeine a better or a néerer example then a mans owne selfe Therefore if thou wouldest knowe how thy neighbour ought to be loued and wouldest haue a plaine example thereof consider well how thou louest thy selfe If thou shouldest be in necessitie or daunger thou wouldest be glad to haue the loue and friendship of all men to be holpen with the counsell the goods and the strength of all men and of all creatures Wherefore thou hast no néede of any booke to instruct and admonish thée how thou oughtest to loue thy neighbour for thou hast an excellent booke of all lawes euen in thy heart Thou néedest no schoolemaister in this matter Aske counsell onelye of thine owne heart and that shall teach thée sufficiently that thou ought to loue thy neighbour as thy selfe Luther vpon the Gal. fol. 245. NESTORIVS Of this mans heresie NEstorius the heretike by birth a Germaine yet Priest of Antioch was sent for by Theodotius to Constantinople and there made Bishoppe For his crueltie hée was called a fire-brand Hée brought from Antioch a Priest in his companye whose name was Anastasius which taught in the Church that Marie was not to bée called the mother
beléeue to sée them As soone therefore as our soules shall enter into the celestiall ioye prepared for vs in Christ we haue the very sight and fruition of that euerlasting blisse which we beléeued and hoped to come vnto and therfore when Christ saith to Peter I haue praied that thy faith shall neuer faile it is ment of the confession that Peter made when he said Thou art Christ the Sonne of God This thy confession Symon Peter this thy faith shall neuer faile vnto the worlds ende And that it may the better stande and flourish see that thou Symon Peter after thou shalt be throughly conuerted which shall bée after my Passion and receiuing of the Holy Ghost in a visible signe Confirma fratres tuos Sée that thou do confirme thy bretheren exhort them comfort them and encourage them manfully to resist Satan and all his people and to cleaue to the faith that thou hast confessed Ric. Turnar When Christ praied for Peter that his faith should not faile it did not follow therfore that he was Pope and could not erre for he erred after that time sundry times and namely when he expressely denyed Christ the Sonne of God But when Christ perceiued Peters timerous boldnesse that shortly after he would shamefully denie him to arme and strengthen him against the temptation which should ensue least the greatnesse of the fault might hurle him downe into desperation hée sayd vnto him Satan goeth about to sifte you lyke Chaffe and to vndoe and destroy you yea you had bene already vtterly lost if I had not praied for you and for thée especially Peter by name that thy faith shoulde not faile because thou wilt fall fowler then the rest And I knowe that God hath heard my prayer For although thou wilt denye me with thy mouth yet thou wilt not denye me with thy heart Thou wilt sinne but sinne shall not raigne in thée so that in thy heart thou shalt not yéelde to naughtie temptations I will suffer thée to haue a foule fall that by the meanes thereof thy timerous boldnesse may be brideled and rebuked And againe that after when thou shalt come to thy selfe and perceiue thine owne infirmitie thy heart shall be touched with compassion against those that shall sinne raising them vp with knowledge and confirming and boldening them with thine example Barnar Ochine Peter I haue praied for thée that thy faith shall neuer faile and thou being once conuerted confirme thy bretheren ¶ Surely that speaketh onely of the fall of Peter knowen to Christ by his godly prescience whereof he gaue him an inckling that after the time of his fall he should not dispaire but retourâ—e againe and confirme his bretheren as he euer being most seruent of them was wont to doe The place doth plainlye open it selfe it cannot be otherwise taken but this to be the verye meaning of it and not to be spoken but to Peter For els his successours must first fayle in the faith and then conuert and so confirme the bretheren Tonstall in the b. of Mar. fol. 1212. Christ sayd to Peter I haue praied for thée that thy faith shal neuer faile ¶ Saint Austen saith Numquid pio petro rogabat c. Did Christ praye for Peter and did hee not praye for Iohn and Iames. Againe This night hath Satan desired to thresh you as it were wheate but I â—aue praied to my father not for Peter onely but for you that your faith may not faile Origen saith Numquid audeamus dicere c. May we dare to say that the gates of Hell shall not preuaile against Peter but shall preuayle against the other Apostles and Rulers of the Church Were the â—â—yes of the kingdome of Heauen giuen onely to Peter And shall no holye man els receiue the same Naye all the thinges both that were sayde before and also that followe after as spoken to Peter are common and belong vnto them all Peters seate what it is Peters seate is no stoole or chayre for what hath the kingdome of God to doe with such baggage but it is a spirituall thing Christ saith in the Gospell The Scribes and Pharesies sit in Moses seate what was Moses seate there a Chayre or a Temple or the Church or Synagogue of the Lord Nay verely for Moses came neuer there But Moses seate was Moses Lawe and doctrine Euen so Peters seate is Peters doctrine the Gospell of Christ which Peter taught and the same doctrine is Peters keyes So that Peters seate Peters keyes and Peters doctrine is all one thing Now is Peters doctrine Paules doctrine and the doctrine of all the twelue Apostles indifferently for they taught all one thing Wherefore it followeth that Peters keyes and Peters seate be the keyes and seate of Paule also and of all the other xij Apostles and are nothing saue the Gospell of Christ. And thus as Peters doctrine is no better then Paules but one thing euen so Peters seate is no greater nor higher or holyer then the seate of the other xij Peters seate now is Christs seate Christs Gospel on the which all the Apostles sate and on which this day sitteth they only which preach Christ truly Wherfore as Antichrist preacheth not Christs doctrine which is Christs Gospell he sitteth not on Peters seate but on the seate of Satan whose Uicar he is and on the seate of his owne lawes and ceremonies and false doctrine wherevnto he compelleth all men with violence of sword Tindale 359. How Peter was rebuked of S. Paule There was a fault in Peters conuersation not any errour in his doctrine or preaching for in their doctrine Peter Paule agréed wonderfull well It is not good and profitable saith S. Austen to correct an open fault in secret An open correction is better then a secret loue Pro. 27. 5. D. Heynes How Peter had a wife ¶ Looke Apostles How Peter suffered nothing for the truth against his will And lead thée whether thou wouldest not ¶ Not that Peter suffered ought for the truth of God against his will for we read that he came with ioye and gladnesse when he returned from the Councell where he was whipped but because this wil commeth not from the flesh â—ut from that gifte of the spirite which is giuen vs from aboue therefore he sheweth ther shuld be a certaine striuing and conflict or repugnacie which also is in vs in all our sufferaunces as touching the flesh Theo. Beza How Peters power was no greater then the rest of the Apostles As Peter was Christs Uicar euen so was Paule and the other Apostles and the one no lesse then the other If it be true that Saint Cipriane doeth write which is also consenting to Scripture He saith thus That Christ spake vnto Peter saieng I say quoth our Sauiour that thou art Peter and vpon this Rocke of stone shall I build my Congregation the gates of hell shal not ouercome it to thée wil I giue the
Both for their wicked marriages vnnaturall copulations Idolatry of spirituall whoredome with Moloch and such lyke abhominations Geneua What is called spirituall whoredome Offering to diuells after whom they haue gone a whoring ¶ Idolatry is spirituall whoredome because faith toward God is broken Geneua Soothsaiers to goe a whoring after them ¶ To estéeme sorcerers or coniurers is spirituall whoredome or Idolatry Gen. VVICKED What it is to be wicked I And my people are wicked ¶ The wicked confesse their sinnes to their condemnation but they cannot beléeue to obtaine remission Geneua ¶ To be wicked is to be without the knowledge and féeling of the goodnesse of God and without hope to receiue any goodnesse at his hand so that we cannot patiently heare any of his truths nor beléeue theÌ„ neither suffer them to be taught to other as it appeareth in all Psalmes and in Esay 57. Tindale The wicked are lyke the raging Sea yâ— cannot rest Their euill conscience doth euer torment them and therefore they can neuer haue rest Geneua Ther is no peace saith the Lord vnto the wicked ¶ Thus he speaketh that the wicked hypocrites should not abuse Gods name in whom was neither faith nor repentaunce Geneua How the wicked are punished for dooing wrong to the wicked As I haue done saith Adonibesech so God hath done to me againe ¶ Heere note that the Gentiles had the knowledge of God as saith Paule Rom. 1. and that they knew the law righteousnesse naturall of which Moses Deut. 19. d. and Exo. 21. c. But in the punishment of Adonibesech is this chiefely to bée obserued that God not onely auengeth the wrong that the wicked doe to the good but also that which the wicked doe to the wicked The 70. Kings whose thumbes and great toes hée cut off were wicked men yet he is punished for the iniurie and crueltie done vnto them Such an example haue ye also Amos. 2. What punishment shall they haue then that cruelly slaye the good Not small be ye sure T. M. How the wicked eate not Christs body He that eateth Christs body hath euerlasting life Ergo then the wicked eate not Christs body He that eateth Christs flesh and drinketh his bloud abideth in Christ and Christ in him but the wicked abideth not in Christ nor Christ in them Ergo the wicked eate not his flesh nor drinke his bloud I. Frith VVIDOVVES Obiection of the Papists PAule say they blameth the widowes which after the olde Iewes manner chosen to serue yâ— Congregation when they were found of the common pursse had list afterward to marry Aunswere This place saith Melanctâ—â—on many of the Papistike votaries wrast it for their vowes because that there they are said to reiect their first faith which faith some of them interpret it of the breaking of their vowe But I will aunswere theretâ— simply and plainly That which they call their first faith in that place ought not to be vnderstood of such vowes but of their first and principall faith in Christ as a little before he saith If any man careth not for his owne and chiefly for his owne houshold he denieth to be a faithfull and is worse then an infidell For Paule blameth those women which so long as they wer néedie they would be sad and modest seruing them faithfully but afterward when they wer found of yâ— common charge they began to waxe wanton and light and to neglect their office For these euill manners saith he that they reiected their chiefe faith or principall promise to God casting off their faith whereby they should haue pleased God For their very faith is reiected when their conscience is defiled Beside this if they contend to be spoken of vowes then are their owne selues condempned with the same text commaunding them to put back young persons from such vowes to receiue none before 60. yeares old and why then call they it a lawfull vowe at 21. yeares Also if there had bene in those daies any such common vowes surely they had bene made without any superstition Wherefore these new found vowes of Monkes and Priests are tangled with full many wicked perswasions c. ¶ Looke Vowe First VVIFE What a commoditie she is to hir husband ANtipater an Heathen writer In sermone de Nuptijs hath these words Whosoeuer saith he hath not had triall of a wife and children he is vtterly ignoraunt of true mutuall good will Loue in wedlocke is mutually shewed when man and wife do not communicate wealth children and hearts alone as friends are wont â—o doe but haue their bodies in common also which friends cannot doe And therefore Euripides saieng aâ—â—de the deadly hate he bare vnto women writ these verses in commendation of marriage The wife that gads not giglot wise with euery flirting gill But honestly doth keepe at home not set to gossip still Is to hir husband in his cares a passing sweete delight She heales his sicknesse all and cals againe his dieng sprite By fawning on his angry lookes she turnes them intâ— smiles And keepes hir husbands secrets close when friend worke wâ—ly guilâ—s Bullinger fol. 224. How this place following is vnderstood Come not at your wiues That is when ye will serue the Lord you shall put from you all lust and fleshlye concupiscense giuing your selues wholly to prayer and abstinence as Paule teacheth 1. Cor. 7. 29. That they that had wiues shoulde bée as though they had none T. M. But giue your selues to praier and abstinence that you may at that time attende onely vppon the Lord. 1. Cor. 7 5. Geneua The difference betweene a Wife and a Concubine Looke Concubine VVILDE BEASTS What is signified heere by wilde beasts THe wilde beasts shall worship me Under the name of the beasts signifieth he also the heathen which were wilde rude and beastly concerning godly knowledge these saith he that hee will tame by the preaching of the Gospell which thing he signifieth by waters and streames so that they shall not héereafter doe hurt in the Church but shall put their shoulders vnder the yoke of faith and be ruled with the law of charitie T. M. They shall haue such abundaunce of all things as they returne home euen in the drye and barraine place that the verie beasts shall feele my benefits shall acknowledge them much more men ought to be thankfull for the same Geneua VVILL OF GOD. How all things come to passe by Gods will THese be the great and most exquisite workes of God that whereas the nature of man and Angell had sinned that is to say had done not that he would but that it would euen by the same will of the creature whereby that was done that the creator would not he fulfilled that he would vsing wel euen euill things as good himselfe in the highest degree to the damnation of them whom he iustly fore-ordeined to punishment and to the saluation of them whom he mercifully
bloud out of his bodie soked therein the bread and made a Sacrament thereof If the boy died he was counted a martiâ— if otherwise a great Priest Epiph. hâ—raes 48. August li. de heraes Eusâ—bius in his 5. booke and. 18. chapter writeth that one Appolonius reproued Montanus because he was the first that wrote lawes of fasting as though the Church before him was frée He by lawes prescripts prescribed what daies men should fast and what meat they should absteine from Pet. Mar. vpon Iudic. fol. 278. MONKES Of the life of Monkes in S. Hieromes time S. Hierome describing the life and order of Monks in his time saith thus They brag not of their sole single life All coÌ„tention is who may be most humble Whosoeuer is laâ—â— is couÌ„ted first There is neither difference nor wondring in apparell howsoeuer it pleaseth a man to goe hée is neither slaundered for it nor commended no man is aduaunced for his fasting neither his abstinence praised nor sober refection condemned Each man either standeth or falleth vnto his Lord. No man iudgeth other least of the Lord he himselfe be iudged Of the Monkes that be now If the name of Monks that is to say Solitari be not sufficient to declare that those which at this day be named Monks be nothing lesse then that they be called there be other reasons sufficient to conuince them For the auncient Monestaries were as Colleges into the which men resorted for two causes First the better to be at quiet to studie Scriptures The second to exercise patience and austeritie of life Notwithstanding it was not to be strained and bound to one place during lyfe without exception but contrariwise to be the more méet to serue the churches when they should be called and elected therunto as it appeareth by Gregorie Nazienzene Basile Chrisottome namely in S. Augustines time To be idle and not to worke with the hands was intollerable for on the contrary they liued onely by the labour of their owne handes yea and they did giue the rest of their labour vnto the poore So that a Monke not trauailing for his liuing was estéemed as a théeâ—e according to the rule of S. Paule And to put saluation partly or altogether in their abstinence how extreme or hard so euer they wer they neuer thought it For they knew very wel what S. Paule had written of that point Moreouer S. Austen testifieth and saith Let none be oppressed aboue his power least ther be superstition in the abstinence of meates for the weake refusing foolishly the vse of wine were admonished brotherly that by their superstition they brought themselues rather more weake then holy it appeareth moreouer by that which S. Cipriane sayd yâ— it wer better for the virgins which wer dedicate by promise vnto God yâ— is to wit to the seruice of the poore not to be idle in couents if they wold not or could not continue yâ— they should marry rather then fall into the fire and burne by their delights as also Paule hath ordeined If this be heresie then Saint Cipriane must be an heretike Theo. Beza Apud hos c. AmoÌ„g these meÌ„ meaning Monks al things are counterfait their wide sléeues their great boots their course gownes their often sighes their visiting of Uirginnes their backbiting of Priests and if there come an holy day they ease vntill they be faine to perbrake S. Austen saith vnto the olde heretikes called the Maniches Ye say we maye not examine what men they be that professe your sect but onely what is their profession what thing can there be found more false more deceiptfull more malitious then yeu areâ— The olde Fathers opinions of Monkes Gods seruice These Monkes satih S. Austen serue not God they serue their bellies August de opera Monacho cap. 12. Againe We cannot tell saith he whether they became Monkes of purpose to serue God or els being wearye of theyr poore painfull life were rather desirous to be fed and cloathed doing nothing Under the colour of holinesse saith S. Hilary they seeke for daintie fare they maintaine their storehouses by the vnprofitable seruice of religious people of whome it is written They deuoure vp widowes houses although they think to serue God yet the same aunswere shall bée made them that is written in the Gospell We know that God giueth no eare to sinnerâ— They are loth to be abiects and in serâ—ile state For idlenes they will not labour to beg they are ashamed for being valiant and lustie people no man would giue them any thing Of the idlenesse of Monkes They speake much of their idlenesse as if it were the kéeper and Castle of the Gospel Againe in the same chapter he saith the same thing happeneth vnto them that S. Paule speaketh of young widowes liuing out of order they learne to be idle and not onely idle but also curious and full of words speaking such things as are not méete Saint Austen saith Unto the seruaunts of God there is nothing worse then idlenesse let them therefore worke in the name of God These Monkes saith S. Austen will haue idle hands full bellies Aug. de opere Monicho cap. 23. A learned Father was wont to say by the report of Socâ—ates A Monke that laboureth not with his handes maye be re sembled vnto a thiefe They meaning Monkes saith S. Barnard must néedes be in trauailes with Diuels that are not in the trauailes of men Such a number of Hipocrites saith S. Austen hath the Diuell scatterâ—d abroad euery where vnder the colour of Monkes Aug. de opere Monicho cap. 28. Of the originall of Monkes S. Hierom disputing of the originall of Monkes in the Iyfe of Paulâ—s hath thus written Among many it hath oftentimes bene called into question who first began chiefly to dwel in the wildernes of the Monks some fetching the matter somwhat too far off began to recken from Helias the holy prophet S. Iohn of whom Helias séemeth to vs to haue ben more then a Monk that S. Iohn began to prophecie before he was born But others in which opinion the most part of all people doâ— commonly agrée affirme that S. Antonie was the first beginner of that order which in part is true For the was not onely the first but also the motioner of all others therevnto Amathas and Macarius S. Antonies scholars whereof the first buried his maisters body doe now affirme that one Paulus Thebius was the first beginner of that way which thing we also confirme not onely in name but also in opinion Bull. fol. 1135. The forme of a Monkish absolution God forgiue thee my brother the merite of the passion of our Lord Iesus Christ and of blessed S. Mary alwayes a Uirgin and of all the Saints the merites of thine Order the straightnesse of thy religion the humilitie of thy confession the contrition of thine heart the good
workes which thou hast done and shall doe for the loue of our Lord Iesus Christ be vnto thée auailable for the remission of thy sinnes the increase of desert grace and the reward of euerlasting life Amen ¶ Ye heare the merite of Christ mentioned in these words but if ye weigh them well ye shall perceiue that Christ is there altogether vnprofitable and that the glory and name of a iustifier and Sauiour is quite taken from him and giuen to Monkish merites Is not this to take the name of God in vaine Is not this to confesse Christ in words and in very deede to denye his power and blaspheme his name c. Luther vpon the Gal. fol. 72. Of the profite that is of the Moone HE appointed the Moone for certaine seasons ¶ The Interpreters agrée that this ought to be vnderstood of the ordinary and appointed â—easts For inasmuch as the Hebrewes are wont to recken their months by the Moone they vse hâ—r as the directer of their festiuall daies and as well â—or their holy assemblies as for their méetings about politike affaires Notwithstanding I doubt not but that ther is the figure Synechdoche as if the Prophet had said that the Moone not onely putteth a difference betweene the nights and the dayes but also boundeth the yeres and months consequently serueth to many purposes because the distinction of times is fetched out of hâ—r course MORNING AND EVENING How this place of Iob is vnderstood FRom Morning to Euening they be destroied ¶ Some expounde this as though it were meant that men perish in small time and that is very true But héerewithall there is yet more that is to wit that we passe not a minute of our lyfe but it is as it were approching vnto death If we consider it wel when a man riseth in the morning he is sure that he shall not step forth one pace he is sure he shall not turne about his hand but he shall still waxe elder elder and his life euer shorteneth Then must we consider euen by eye sight that our lyfe fléeteth slideth away from us Thus we sée what is meant by consuming from morning to euening Ca. vpon Iob. fo 75. MORTIFICATION What true mortifieng is TO mortifie is nothing els but for a man to be violent against himselfe and to withstand and resist wicked lusts Peâ— Mar. vpon the Ro. fol. 203. The flesh is mortified when the custome of sinne is abolished and the spirit is quickened when we begin to performe newe obedience vnto God Mortifie therefore your members c. ¶ The true mortiâ—ieng is when the feare of God doth fray vs from sinne so that our hearts trembleth for feare of Gods iudgement when wée are tempted or entised vnto sinne The heart beeing thus striken with the feare of God acknowledgeth his weaknes and calleth vnto God vnfainedly for helpe This mortifieng is the worke of the Holy ghost Rom. 8. and worketh out wardly a sobernesse of liuing and other godly exercises Sir I. Cheeke ¶ Extinguish all the strength of the corrupt nature which resisteth against the spirit that ye may liue in the spirit and not in the flesh Geneua How we cannot mortifie the flesh by our owne free-will If you mortifie the déedes of the flesh by the spirite ye shall liue ¶ S. Austen vpon this place Thou wilt say saith he that can my will doe that can my frée-will doe What will what manner of free-will except he lift thée vp thou lyest still how canst thou doe it then by thy spirit seeing that the Apostle saith as many as be led by the spirit of God be the children of God wilt thou doe of thy selfe Wilt thou be ledde of thine owne selfe to mortifie the déeds of the flesh What wil it profite thée for if thou be not voluptuous with the Epicures thou shalt be proud with the Stoikes Whether thou be an Epicure or a Stoike thou shalt not be among the children of God for they that be guided by the spirit of God be the children of God not they that lyue after their owne flesh not they that lyue after their owne spirit but as many as be led by the spirit of God But héere a man will say Ergo then are we ruled and we doe not rule I auns were thou both rulest and art ruled But thou dost then rule well if thou be ruled by the good spirit vtterlye if thou doe want the spirit of God thou canst doe no good Thou dost truly without his helpe by the frée-will but it is but euill done vnto that is thy will which is called frée-wil and by euill doing is she made a bondseruaunt When I say Without the help of God thou dost nothing I vnderstand by it no good thing For to doe euill thou hast frée-will without the helpe of God though that be no fréedome Wherefore you shall know that so doe you goodnesse if the helping spirite bée your guider the which if he be absent can doe no good at all Auguâ— de verbis Apost ser. 13. MOSES How Moses came by his impediment of speach OF Moses it is written that the King of Aegypt on a time for his daughters sake tooke the childe Moses in his armes and set the crowne vpon his head which Moses as it were childishly playing hurled if downe to the ground and with his feeâ—e spurned it Then the Priests and Soothsaiers séeing that cried out saieng that this was he whom before he had prophecied should be borne which should destroy the kingdome of Aegypt except he werâ— preuented by death Then Termuth the Kings daughter excused the childe alleadging that his age had yet â—o discretion And for proofe thereof caused burning coales to bée put to his mouth which the childe with his tongue lickâ—d wherby he euer after had an impediment in his tongue And by this meanes their furie at that time was appeased T. Lanquet The cause why Moses fled from Pharao Moses being about the age of 40. yeares fledde for feare of Pharao when he had slaine the Aegyptian Iosephus saith that it was for displeasure because in the warres of Aethiope wherof he was Captaine he tooke to wise the Kings Daughter of Aethiope How Moses seemed to doubt in Gods promises When God said to Moses that he wold giue the people flesh to eate euen a moneth long he aunswered shall the Shéepe and the Oxen be slaine for this people to eate which are vi hundred thousand or shall the fish of the Sea be gathered together to serue them ¶ Héere it séemeth that Moses did doubt in Gods promise which was not so For he doubted no more that God was able to accomplish and fulfill his word then Mary the mother of Christ did doubt in the words of the Angell when shée said How shall this be séeing I know no man Lyra. How the Lord was angry with Moses and why Moses being in his Inne the Lord met