their shadowes and figures of the lawe So that there was not a ceremonie but it was a figure of Christ or his Apostles or els of his misticall bodie the Church all which Ceremonies and figures after that Christ had once suffered which was figured by them they were all banished awaie out of Christs Church because there was no vse for them For like as when it is darke the light of a candle is good but when the night is past the day is come why should we occupie anie longer a candle Euen so when Christ was come and had suffered which was the end of the lawe what shoulde we do with the Ceremonies and figures of Christ but vtterlie to cast them awaie as a burden not onelie necessarie but also as Saint Peter saith importable And now being deliuered from the seueritie of the Iudiciall Lawes And multitude of the Ceremoniall Lawes he that goeth about to retaine anie one or part of them to him maie well be spoken the words of Saint Paule If ye will néedes be circumcised Christ doth profite you nothing For hée that is circumcised is bound to keepe the whole Lawe so they that will haue Altars to stand by the force of Moses lawe they must by the same reason haue all the whole Tabernacle to stand with the furniture thereof which is a falling awaie from Christ. Ricâ— Tuâ—nar We haue an Altar whereof they haue no right to eate which serue in the Tabernacle ¶ Habemus Altare We haue an Altar is as much to saie as Habemus Sacrifiâ—ium We haue a Sacrifice But not such a sarifice as the Iewes had for they of their Altars did eate carnallie to the filling of their bellies but we doe eate Christ spirituallie by faith So that now when Saint Paule saith we haue an Altar whereof it is not lawfull for the Priests of Moses Lawe to eate he vnderstandeth by the Altar the Sacrifice that was offered vpon the Altar of the which the Priests did eate they did not eate of the verie Altar for then they should haue eaten stones and mortar but they did eate the Sacrifice offered vpon the Altar And as they had a sacrifice carnall wherof they did eate so haue we a spirituall Sacrifice which is Christ whom we doe eate by faith spirituallie And to the mysticall eating of Christ and drinking his bloud it skilled not whether the Table be of wood or stone Ric. Turnar ¶ They that sticke to the Ceremonies of the â—awe can not be partakers of our Altar which is thankesgiuing and liberalitie which two Sacrifices or offerings are now onelie left to the Christians Geneua How Christ is the true Altar They shall come vp to be accepted vpon mine Altar ¶ Because the Altar was a figure of Christ. Heb. 13. He sheweth that nothing can be acceptable to him which is not offered vnto him by this Altar who was both the offering and the Altar it selfe Geneua What Saint Austen did vnderstand by the Altar When Saint Austen and other holie Fathers did speakâ— of the Altar they vnderstood none other thing by it but the Table or boord that they vsed in their Communion which I say they called an Altar alluding to the Altars of the olde Lawe and hauing respect to the Sacrificâ— of praise and thankesgiuing that was offered by the Church in the Supper of the Lorde This was the state of the Church concerning this matter in Saint Austines time who was about foure hundred yeares after the Ascencion of our Sauiour Iesus Christ at the which time the Church beganne wonderfullie to growe out of kinde I. Veron Saint Paule doth compare the Iewish Leuits and the Preachers of the Gospell together saieng thus Doe you not knowe that they which minister about holie things c. Prouing thereâ—by as the Iewish Leuites serued the Altars and liued of the Altars that is of such things as was offered thereon euen so the Preachers of the Gospell ought likewise to liue of the Gospell S. Austen vpon this word Altar saith The Altar signifieth the Altar of the Iewes So that by this place the Papists cannot stablish their Altars That part that was burnt was deuoured of the Altar and the other was due vnto the Priests by the Lawe Geneua If thou bring thy gift to the Altar c. ¶ He applieth all this speach to the state of his time when as there was an Altar standing in Hierusalem And therefore they are verie foolish that gather héerevpon that we must build Altars and vse sacrifices but they are more fooles which drawe that to Purgatorie which is spoken of peace making and attonement one with another Beza AMATIST The description of an Amatist and what is betokened thereby THe twelfth an Amatist ¶ This â—â—one is as red as a rose and casteth out certeine little flames And it signifieth that the blessed sort are crowned with an vnapparable and flaming crowne of euerlasting life which shall continue alwaies as fresh and redde as a Rose tâ—â—e without ende Marl. vpon the Apoc. fol. 300. The Amatistâ— is purple violet and rose coloured and this betokeneth them that are seruent méeke and constant in the Lords truth and that hath bene alwaies readie to shedde their bloâ—d for it Such were the seauen bretheren in the Machabees with their most faithfull motherâ— So was also Iames the more and Antipas the faithfull witnesse None can shewe a more token of loue then hée which giueth vp his life for his friend This â—ort did Christ proclaime altogether blessed and said that the kingdome of Heauen was their owne Bale AMEN What this word signifieth AMen is an Hebrew word and signifieth euen so be it or bée it fast and sure approuing and allowing the sentence going before and when it is double it augmenteth the confirmation as in manie Psalmes and Iohn 5. and. 6. T. M. Euen so Amen ¶ Amen among the Hebrewes betokeneth commonlie an affirming or allowing of a thing Like as Etiam doth among the Latines and as yea or sobeit doth among Englishmen By which terme they meane that they agrée to the opinion of other men and subscribe their saiengs and also that they with the same thing with their heart which some forespeaker hath praied in words set together for the purpose So is that terme vsed in psalmes and praiers according as it is to be seene in the â— Cor. 14. 16. Howbeit among the Hebrewes their Amen importeth an assuring or oath according as wee sée the same terme vsed in the Gospell Marl. vpon the Apoc fol. 15. How shall he that occupieth the roome of the vnlearned saie Amen at thy giuing of thankes ¶ One onelie made the praiers and the rest of the peopâ—â— followed in heart his words and when he had praied they all said Amen Signifieng that they beléeued assuredlie that God wouâ—â— graunt their requests Geneua AMORITES What an intollerable custome they had IT was the custome of the Amorites that
iustifieth he God praiseth God Tindale fol. 380 Where the name of Christian began The Disciples at Antioch were the first that were called Christians ¶ They that beléeued in Christ were afore this called Disciples and beganne first to be named Christians at Antioch which name we haue of our Lord Iesus Christ in whom we beléeue and béeing pertakers of his spirite doe reioyce in our saluation purchased vnto vs by him Therfore we must take héede that we doe not by our vncleane conuersation pollute and defile this most excellent name and so giue occasion vnto the heathen for to misreport and blaspheme it Sir I. Cheeke A Christian after the Popes religion After the Popes Catholike religion a true Christen man is thus defined First to be baptised in the Latine tongue where the Godfathers professe they cannot tell what Then confirmed by the Bishop the mother of the childe to be purified After he be growne in yeares then to come to the Church to kéepe his fasting daies to fast the Lent to come vnder Benedicite that is to be confessed to the Priest to do his penance At Caster to take his rightes to heare Masse diuine seruice to set vp candles before Images to creepe to the Crosse to take holie bread and holie water to go on Procession to carrie his Palmes and Candles and to take Ashes to fast the Imber-daies and vigils to kéepe his holie daies and to paie his tiths and offering daies to go on pilgrimage to buie pardons to worship his maker ouer the Priests head to receiue the Pope for his supreame head and to obeie his lawes to receiue S. Nicholas Clarkes to haue his beads and to giue to the high Altar to take orders if he will be a Priest to saie his Mattins to sing his Masse to lift vp faire to kéepe his vowe and not to marrie when he is sicke to be anealed and take the rightes of holie Church to be buried in the Churchyard to be rong for to be song for to be buried in a Friers coate to finde a soule Priest c. Booke of Mar. fol. 44. How the Christian maie warrant himselfe the forgiuenesse of his sinnes Saint Hilarie in his 5. Canon vpon Mathew saith It is Gods will that we should hope without anie doubting of his vnknowne will for if the beliefe be doubtfull there can be no righteousnesse obteined by beleeuing And thus we see that according to S. Hilarie a man obteineth not forgiuenesse of his sinnes at Gods hand except he beléeue vndoubtedly to obteine it And good right it is it shuld be so For he that doubteth is like a waue of the sea which is tossed turmoiled with the winde And therefore let not such a one thinke to obteine anie thing at Gods hand Let such foolish imaginations saith Saint Austen murmure as much as it listeth saieng Who are they How great is that glorie By what desert hopest thou to obteine it I answere assuredlie I know in whom I haue beléeued I know that he of his great goodnes hath made me his sonne I know he is true of his promise and able to performe his word for he can doe what he will And when I thinke vppon the Lordes death the multitude of my sinnes cannot dismaie me for in his death doe I put all my trust His death is my whole desart it is my refuge it is my saluation my life and resurrection the mercie of the Lorde is my desart I am not poore of desart so long as the Lord of mercie faileth me not And sith the mercies of the Lord are manie manie are also my deseruinges The more he is of power to saue the more am I sure to bée saued The same Saint Austen talking with God in an other place saith that he had dispaired by reason of his great sinnes and infinit negligences if the worde of God had not become flesh And anone after he saith these wordes All my hope all the assuraunce of my trust is setteled in his precious bloud which was shed for vs and for our saluation In him my poore heart taketh breath putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but the righteousnesse of thy sonne Iesus Christ. In these two places S. Austen sheweth plainlie that the Christian must not be afraide but assure himselfe of righteousnesse by grounding himselfe not vpon his owne workes but vppon the precious bloud of Iesus Christ which cleanseth vs from all our sinnes and maketh our peace with God S. Barnard in his first sermon vpon the Annuntiation saith most euidentlie the it is not inough to beléeue that a man can haue forgiuenesse of his sinnes but by Gods mercie nor anie one good desire or abilitie to doe so much as one good worke except God giue it him no nor that a man can deserue eternall life by his workes but if God giue him the gift to beléeue But beside all these things saith Saint Barnard which ought rather to be counted a certeine enteraunce and foundation of our faith It is néedfull that thou beleeue also that thy sinnes are forgiuen thée for the loue of Iesus Christ c. CHVRCH What a Church or the Church is To the seauen Churches ¶ A Church is properlie a Companie or Congregation of Christen folkes redéemed by the bloud of Christ which suffer themselues to be ruled by Gods word and are alwaies in this world mingled with the vngodlie vnbeléeuers therefore being knowne onelie vnto God They be preserued vnder the protection of Christ their Shepheard that they maie not perish with this world Therfore wheresoeuer we sée Gods word sincerely preached heard and the Sacraments ministred according to Christs institution it is not to be doubted but ther is some church of God considering that his promise cannot deceiue which is Wheresoeeuer two or thrée be gathered together in my name there am I in the middest of them Marl. fol. 7. If we take the Church in generall it signifieth assembly or companie But when we speake of the Church of God wée take it not onelie for the assemblie and companie of all sorts of people but for a companie and assemblie of men the which God hath chosen from others hath consecrated and sanctified them vnto himselfe in his sonne Iesus Christ by his holie spirit for this cause she is called holie the coâ—â—â—union of saints they be all the true faithfull which by faith are made members of Iesus Christ which is the holie one of holinesse the which hath giuen his holie spirit to his Church to sanctifie it And therefore S. Paule doth call all Christians saints Viret The verie true Church of God is not a felowship gathered in a consent of exterior thing and ceremonies as other politike felowships be but it is a felowship gathered together in the vnitie of faith hauing the holie Ghost within them to
is the childe of God and in the faith of Christ and whether his conscience doe beare him witnesse that Christs bodie was broken for him and whether the lust he hath to praise GOD and thanke him with a faithfull heart in the middest of the bretheren doe driue him thetherward or els whether hee dooe it for the meates sake or to kéepe the custome for then were it better that he were awaie For he that eateth or drinketh vnworthelie eateth drinketh his owne damnation because he maketh no difference of the Lords bodie Frith ¶ Looke Weake and Sicke ¶ We must marke that in this examination he sendeth no man to another but euerie man to himselfe The Papists bid thée goe to an auricular Confessour there to confesse thy selfe to receiue absolution and to make satisfaction for thy sinnes according to the forme that is commaunded thée But Paule the Doctour of the Gentiles and the vessell of election speaketh not a word of these things but saith simplie Let a man examine himselfe and so let him eate of that bread and drinke of that Cup for like as God is the searcher of the hearts and requireth the inward affection of the minde and hateth hipocrisie so none knoweth what is in the heart of man or what affections we beare to Godward but we our selues doe therefore he willeth vs our selues to examine euerie thing in our selues That is to saie he willeth euerie man to descend into himselfe and to examine himselfe Bullinger fol. 1109. ¶ Looke Prouing EXCOMMVNICATION What Excommunication is IT is the separation and reiection from the holie assemblie of our Lord Iesus Christ the which is done by the Church against open and obstinate sinners Tindale ¶ Excommunication is a censure of the Eldership whereby he that is guiltie of some most grieuous crime is without anie certaine prescription of time shut from the sacraments and banished the companie of the faithfull This is the sorest punishment of the Church which also is called of Saint Paule a deliuering vp to Satan of Christ to be as an Ethnike and Publicane which aunswereth the Iewes cutting them off from the Couenaunt so often repeated to the people of God by Moses Héereof is oft mention made in the new Testament Iohn 9. 18. And 1. Cor. 5. 4. 2. The. 3. 15. and in other places mo Now wheras it is so grieuous a punishment it is executed on none but on him that is guiltie of some heinous trespasse which kind of sinnes are rehearsed by Saint Paule 1. Cor. 5. 11. and 2. Thessa. 3. 14. Yet count him not as an Enimie but warne him as a Brother ¶ The ende of Excommunication is not to driue from the Church such as haue fallen but to winne them to the Church by amendement Geneua They shall excommunicate you ¶ In that he saith they shall be excommunicated his meaning is this They shall cast you out of their Sinagogues they shall condemne you of impietie and heresie they will refraine you of water and fire and such necessaries They will banish you and sell your goods and they will account you not for Israelites but for Gentiles and Atheists For the good as subiect not onelie to persecution but also to ignomie and reproach euen as saith the Apostle Paule Be thinketh that God hath set foorth vs which are the last Apostles as it were men appointed to death for we are made a gasing stocke vnto the world and to the Angells and to men Christ notwithstanding commaundeth to stande firme and stedfast against this temptation because though they bée thrust out of Synagogues yet neuerthelesse they shall abide in the kingdome of God Marl. vpon Iohn fol. 527. What S. Paule meant by the excommunicating of Alexander And Alexander which I haue deliuered to Satan ¶ Wheras Saint Paule saith that he did deliuer Alexander and Himeneus vnto Satan he meaneth none other thing therby but that he did excommunicate them openlie as no true Christians and that he did threaten them if they would not repent and tourne that GOD woulde punish them euerlastinglie by Satan and his Angells Sir I. Cheeke Saint Austen saith What is a man the worse if the ignoraunce of a man strike him out of the booke of the Church if his conscience strike him not out of the booke of life In this case saith Saint Austen it commeth sometimes to passe that there be manie Sheepe without the Church manie Wolues within the Church EXORCISTES What the Office of an Exorcist was THe Exorcists office was by a speciall gift of God seruing onelie for that time to call foorth foule spirites out of the bodies of them that were possessed Iewel fol. 98. EXTREMEVNCTION ¶ Looke Oile Face What the Face of Christ is IN the Face of Iesus Christ. ¶ That is to saie in the knowledge of Iesus Christ not in the Face of Moses which is the knowledge of the Lawe for by Christ came we to the knowledge of God Tindale What the Face of God is ¶ The face of God is the knowledge of his diuine nature of the which it is written Shew vs the light of thy countenaunce and we shall be whole that is graunt vs to knowe thée Otherwise Gods face doth signifie the inuisible nature of Christs Diuinitie Exo. 33. 23. You shall sée my hinder parts but my Face you cannot sée that is You shall sée Christs humanitie but his diuinitie cannot be séene The Face of God is that which is described in the 26. of Leuiticus I will tourne my face to you I will make you fruitfull I will giue you raine in season and peace in the earth the sword shall not come in the Land if ye wil walke in my statutes and kéepe my precepts c. Plenteousnesse and goodnesse and all Gods benefites that is Gods face T. Drant What is the Face or countenaunce of God It is not a shape like vnto a mans visage which hath nose eies mouth but the Face of God is the recorde which he giueth vs when we knowe his will God therefore sheweth vs his Face when he telleth vs why he doth this thing or that and it is all one as if wée sawe him before our Eies Contrariwise hée hideth his face from vs when hée afflicteth vs when things séeme straunge vnto vs and when we knowe no reason why he worketh after that sort Therefore when God holdeth vs in ignoraunce it is an hiding of his Face from vs. Cal. vpon Iob. fol. 629. ¶ Thou maist not sée my face for there shall no man see me aliue ¶ There shall no man see my face liue not that the face of God which is the face of life is the cause of death to them y◠see it for the Saints that are in heauen do indeed sée it but none that liueth in the bodie can sée neither comprehend the maiestie of his face but must be first purified by death as Paule declareth it 1.
neuertheles his father Saturnus caused a Goat to giue him sucke two Nymphs to nurse him the one was called Adrasia the other Ida. The name of the Goat that gaue him suck was Amalthea which Amalthea after yâ— Iupiter was a great old god he set her among the stars sauâ— yâ— he gaue of his liberalitie one of Amalthes hornes to his two nursses graunting to yâ— Goates horne this propertie That whatsoeuer they should wish for it should by and by spring out of that horne of the which fable sprang a Prouerb Cekas Amaltheias Hoc est Cornu Amalthea siue cor nu copia plentie of al things This was a foolish fable a stark lie of the Heathen Poets but the horne of saluation which the Scripture speaketh of is nothing else but the almightie and vnspeakable power of Gods defence for his true seruauntes Ric. Turnar HORNET What an Hornet is I Will send Hornets before thée c. A Hornet is like a Waspe she is of more venemous nature and stingeth much sorer As Deut. 7. 20. Iosu. 24. 12. T. M. I sent Hornets before you ¶ That is I sent such things of feare and dreade into the hearts of your enimies and so discouraged dased and astonied them that they were readie to fall or euer ye came at them T. M. HORSE-LEACH What her two daughters be THe Horese-leach hath two daughters c◠¶ Two daughters that is two forks in her tongue which he héere calleth her two daughters wherby she sucketh the bloud and is neuer saciate Euen so are the couetous extortioners vnsatiable Geneua HOSANNA What this word Hosanna signifieth CRied saieng Hosanna ¶ This was an auncient crieng which they vsed in the feast of Tabernacles when they carried boughes according as God commanded Leuit. 23. 40. And the word is corruptlie made of two for we should saie Hosheangua which is as much as saue I praie thée Beza HOT ¶ Looke Colde HOVRES The distribution of the Houres among the elders THE elders did so diuide the time that alwaies from the Sunne setting to the Sunne rising they counted 12. houers And againe as manie from the rising of the Sun to the going downe thereof Againe they diuide either time into foure spaces and these they called watches and euerie one of these spaces conteined thrée houresâ— Wherfore the third houre from the rising of the Sunne is with vs either the eight or ninth houre as the time of the yeare requireth for these houres are vnequall The sixt houre is Noone and the ninth is the third at after noone And the twelfeth at the Sunne set Pet. Mar. vpon Iudic. fol. 276. And he went out about the third houre ¶ They diuided the daie into twelue houres so that the thirde was the fourth part of the daie sixe of the clocke was noone nine was thrée of the clock after noone and the eleuenth houre was an houre before the Sunne set Geneua What is meant by halfe an houre Ther was silence in heauen about the space of halfe an houre ¶ By this half houre some vnderstand the meane time betwixt the destruction of Antichrist and Christs comming to iudgement But forsomuch as the warre-fare of the church must be endles in this world such maÌ„ner of rest is not to be looked for in this world Beside this Antichrist shal neuer be put quite awaie till Christ himselfe come 2. Thess. 2. 8. Wherfore we rather saie That this silence shall be in heauen at such time as the soules of them that bee slaine shall cease their crieng for vengeaunce because they sée the Lords rightful iudgement vppon the wicked wheÌ„ they shall suffer due puâ—ishment for their wickednesse and by the halfe houre is rightlie vnderstood the beginning of the euerlasting rest because the number of seuen is appointed for resting Gen. 2. 2. Marl. vpon the Apoc. fol. 115. Looke Silence HOVSE OF GOD. What the house of God is HOw thou oughtest to behaue thy selfe in the house of God ¶ The Church or Congregation is called the house of God because yâ— God dwelleth in the hearts of the faithfull in whom he raigneth and declareth his strength for they that haue through â—aith dedicated or giuen themselues whollye vnto Christ they themselues doe not liue but Christ liueth in them Such Congregations is the pillers and grounds of truth For why they are builded vpon a sure foundation which is Christ whose doctrine onely they follow Sir I. Cheeke It is none other but euen the house of God ¶ He calleth it the house of God because of the household of Angells that hée there saw We in like manner call the Church of lime stone the house of God because the people come thether which are the Church of GOD as Saint Paule teacheth 1. Cor. 3 16. 2. Cor. 6. 16. How this place following is vnderstood He made them houses ¶ That is He made a kinred or a multitude of people to spring out of them as we say the house of Dauid for the kinred of Dauid Tindale fol. 11. ¶ Againe He made them houses ¶ That is he encreased and multiplied them and made households of them giuing them both husbands and children As in Gen. 7. T. M. Againe He made them houses ¶ That is either God blessed and increased the families of the widowes or els blessed and increased the families of the Israelites by them The Bible note HVMILITIE A definition of Humilitie HE is humble indéede which neither arrogateth any thing to himself before God nor disdainfully dispiseth his bretheren or coâ—eteth to seeme his superiour but counteth it sufficient yâ— he is taken for one of the members of Christ desiring nothing els but that the head may excell Marl. 395. Humilitie or lowlinesse is not an imbasing of our selues when we haue where with to magnifie our selues But it is acknowledging that there is nothing but wretchednesse in vs and that if we would open our mouth to alledge any thing for our selues we shall finde nothing but vtter conâ—usion in â—s so that if our hearts conceiue any vaine presumption the same is but winde which may well burst vs but not feede vs. Thus ye sée what the right true humilitie or lowlinesse importeth namely that a man should not estéeme of himselfe according also as in very truth we haue no reason so to do And whosoeuer setteth by himselfe must needes be ouer blinde and brutish c. Cal. vpon Iob. fol. 545. Who they be that be humble The humble shall heare thereof and be glad ¶ The humble or méeke are all such as haue determined within themselues to beare the Crosse which are euill intreated of the world because they be not of the world Iohn 15. 19. All such as are displeased with their owne euils and thirst after righteousnes in renouncing of themselues doe wholly commit them into the handes of God as in the Psalme 25. 9. T. M. They that be méeke will he
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
the Harpe sing ye Psalmes with Lute and Instrument of ten strings ¶ Concerning these instruments Harpe and Lute we read oftentimes in the Scriptures and specially in the booke of Psalmes which instruments vndoubtedly were vsed in the Temple at Ierusalem in the seruice of God and namely at their singing of Psalmes For the Leuites did not sing their Psalmes onely with the voice of men and children as we doe but they ioyned with mens voices the swéete harmonie of musicall instruments and namely of the Harpe Lute Cymbales and Psalteries of ten strings These instruments as Iosephus writeth li. 8. Chap. 3. Salomon ordeined quadraginta milia fortie thousand which were made Ex. electro 1. of mixture of golde and siluer For Electrum is golde whereof the fift part is siluer mingled among the golde such a mixture is called Electrum And of that mettal were those instruments which Salomon did ordeine to be vsed in the Temple and were made of fine wood as our Harpes and Lutes be c. Ric. Turnar INTENT What the word signifieth and how it is defined INtent signifieth a motion of the minde whereby by some meane we tend to an ende As if a man should studye by giuing of giftes or by seruices to attaine vnto anye honour for the nature of things is of such sort that many thinges are so anexed togethers betwéene themselues that by the one is made a steppe to the other For by medicines and drinks we atteine to health By studies readings and teachers vnto wisedome wherefore an intent is an action of the will for it is his office to moue and stirre vp the minde And forsomuch as the will doth not perceiue the things that he desireth before that it hath the knowledge thereof it moueth not nor forceth the minde before knowledge which raigneth in the power of intelligence or vnderstanding it perceiueth both the ende and those thinges which serue to the ende and ministreth them vnto the will Therefore intent stirreth vp to the ende as to atteine by those things which vnto it are directed Let this be his definition A will tending vnto the ende by some meanes Will which is his general word is an act of the power that willeth The difference is taken of the obiect namely of the end and these things which are ordeined vnto it as now as touching Gedeon his intent was 〈…〉 of his will to keepe the memorie of the victorye giuen him by the Ephod he had madeâ— In wil therefore he comprehended at once both the ende and the meane c. Pet. Mar. vpon Iudicum fol. 152. Of good intents ¶ Looke before after the word Good INTERCESSION ¶ Looke Saints IN THE CHVRCH How it is an errour to say I beleeue in the Church SAint Cyprian in his exposition of the Apostles Créed saith He said not in yâ— holy Church nor in the remission of sins nor in the resurrection of the body For if he had added the preposition In then had the force of those clauses ben all one with the force of that that went before For in those words wherein our Beliefe touching the Godhead is set downe in God the Father in Iesus Christ his Sonne and in the Holy Ghost but in the rest where the speach is not of the Godhead but touching the creatures or mysteries the preposition is not added that we may say in the holy Church but that the holy Church is to bée beléeued not as we beléeue in God but as a Congregation gathered to God and that the forgiuenesse of sinnes is to be beleeued not that we ought to beleeue in the forgiuenenesse of sinnes and that the resurrection of the flesh is to beléeued not that we ought to beléeue in the resurrection of the flesh So that by this Sillable In the Creator is discerned from the Creatures and that that is Gods from that that is mans Bullinger fol. 78. Saint Augustine in his Booke De fide Symbolo hath I beléeue the holy Church not in the holy Church There are alleadged also his wordes in his Epistle Ad Neciphyros touching consecration Distinct. 4. cap. 1. We said not that ye had to beléeue in the Church as in God but vnderstand how we said that ye being conuersant in the holy Catholike Church should beléeue in God Paschasius in the first Chapter of his first booke De Spiritu sancto saith We beléeue the Church as the Mother of regeneration we doe not beléeue in the Church as the Authour of saluation Hée that beleeueth in the Church beléeueth in man Leaue off therefore this blasphemous perswasion to thinke that thou hast to beléeue in anye worldlye creature since thou maist not beléeue neither in Angell nor Archangell The vnskilfulnesse of some haue drawen and taken the Preposition In from the sentence that goeth next before and put it to that that followeth adding thereto also too too shamefully somewhat more then néeded Thomas of Aquine reasoning of Faith in the 2. Booke part 2. Article 9. question 1. saith If we saye I beléeue in the holye Church we must vnderstande that our â—aith is referred to the Holy ghost which sanctifieth the Church and so make the sense to bée thus I beléeue in the holye Spirite that sanctifieth the Church but it is better and according to the common vse not to adee at all the sillable In but simply to saye The holy Catholike Church euen as also Pope Leo saith Bullinger fol. 79. INVOCATION What Inuocation is WE call that Inuocation when we desire some good things to be giuen vs or some euill to be taken away from vs. Proues against the inuocation of Saints As touching Inuocation that is to wit calling vpon them we haue in Scripture how we should call vpon almightie God in all necessities or tribulations As in the Psalmes euerye where as in this Call vpon me in time of your tribulation and I shall delyuer you Marke how he saith héere Call vpon me appointing neither S. Thomas nor Master Iohn Shorne Also in another place The Lord is nigh vnto them that call vpon him that call vpon him truly and with that he sheweth who calleth vpon him truly saieng thus He shall doe the will or desire of them that reuerence him and shall heare graciously their praier and make them safe for the Lord loueth all that loueth him and all sinners shall be destroyed c. In the bo of Mar. fo 1264. There is one Mediator betwéene God and man the man Christ Iesus the which hath giuen himselfe the redemption of all men ¶ Saint Paule saith There is but one Mediatour betwéene God and man Where there is but one there cannot Saints come in Saints be men and must haue a Mediatour for themselues and then they cannot be Mediatours for other men Moreouer the Mediator betwéene God and man is called Christ Iesus now is there no Saint that hath that name if there be none then is there none that vsurpe this
foundation of his Church vpon Peter truly he would haue said Thou art Peter vpon thée wil I build my Church Christ is onely that proued corner stone which as Daniel saith shall breake all the kingdomes of the world and it selfe shall endure for euer a stable and strong foundation of the kingdome and congregation of Christ which thing is also confirmed by the Prophet Esay And Saint Paule teaching the same doctrine saith that we must be raised vp in this holy building of the Church not vpon Peter but vpon the most strong foundation of the Prophets and of the Apostles And where as many might chaunce to stomble at the stone thinking that Christ during the time of his béeing in earth was the foundation of the Church but when he was once lifted vp into heauen he then lefte Peter in his stead Paule the Apostle teacheth the contrary in especiall words when he saith There can none other foundation be layed then that which is laied already which is Iesus Christ. And whereas some doe say that Peter or some other Bishop of Rome is the foundation of the Church of Christendome is as false as God is true for Saint Paule writing to the Galathians saith not that Peter was the foundation of the Church of Christ but calleth him a piller as he called also Iames and Iohn making him equall but not superiour Bar. Ochine In the 16. chapter of Saint Mathew the question beeing put in generall of Christ to all his Apostles what they thought or iudged of him Peter aunswering for them all as he was alwayes ready to aunswere said Thou art Christ the sonne of the lyuing God to whom Iesus aunswered againe Blessed be thou Symon the sonne of Ionas for flesh and bloud hath not reuealed this vnto thée but my father which is in heauen I say vnto thée Thou art Peter and vpon this Rocke will I build my Church and the gates of Hell shall not preuayle against it That is to say vpon this Rocke of thy confession of me to bée the sonne of God I will build my Church For this faith containeth the whole summarie of our faith and saluation As it is written Rom. 10. The word of faith that wée doe preach is at hand in thy mouth and in thy heart For if thou confesse with my mouth our Lord Iesus Christ and with thine heart doe beléeue that God hath raised him from death to life thou shalt be saued c. And this confession being first vttered by the mouth of Peter vpon the same confession of his and not vppon the person of Peter but vpon the faith Christ hath builded his Church And what is the faith This thou art the son of the liuing God That is to saye vpon this Rocke That is Uppon this confession of Peter c. And with this saieng of Chrisostome all auncient Expositours doe agree For if we should expound that place that the Church is builded vpon the person of Peter wée shoulde put another foundation of the Church then Christ which is directlye against Saint Paule saieng No man may put any other foundation but that which is put already which is Christ Iesus Tonstall in the bo of Mar. fol. 1208. How Peter was not the Rocke but Christ. Thou art Peter and vpon this Rocke which thou confessest vpon this Rocke which thou acknowledgest saieng Thou art Christ the sonne of the liuing God I will build my Church I will build thée vppon me and not me vpon thée For men willing to build vpon men said I am of Paule I am of Apollo I holde of Cephas side which is Peter others that would not build vpon Peter but vpon the Rocke sayd I holde of Christ. And the Apostle Paule when he did knowe that he was chosen and preferred and Christ despised by some men sayd Is Christ deuided Was Paule crucified for you Or were ye baptised in the name of Paule And as not in Paules name no more were ye baptised in the name of Peter but in the name of Christ that Peter might be builded vppon the Rocke and not the Rocke vpon Peter Againe Saint Austen saith Christ is the Rocke and that Petra the Rock is the principall name and that Petrus Peter is deriued of Petra the Rocke And not Petra the Rocke vpon Petrus Peter Of Peters denieng of Christ. But he denied before them all ¶ Peter had before confessed that Christ was the onely begotten sonne of the liuing God and now he vtterly denieth him Yet for all that as soone as he repented and did call for mercie he was forgiuen That opinion then is false which affirmeth that if a man fall after hée hath knowen the trueth hee shall neuer be forgiuen Sir I. Cheeke ¶ An example of our infirmitie that wée maye learne to depende vppon GOD and not putte our trust in our selues How Peter speaketh for all As Christ did not onely aske Peter but all the rest of the Apostles with him when he said but who say you that I am So also Peter made aunswere in the name of all the Apostles or els they all being demaunded shoulde euerye one haue aunswered for themselues But there was much communication among them at sundrye times before and they all confessed with one accorde that hee was the Sonne of GOD although Iudas with a lyuelye faith beléeued not so And Christ at an other time asked all his Apostles Will you also departe Peter onelye in the name of the rest made aunswere Thou hast the wordes of eternall lyfe which thing is euident of the words that followe to whom shall we goe We knowe and beléeued long agoe that thou art Christ the son of the liuing God Of a like sort he answered in the name of them all when he spake these wordesâ— Thou art Christ the sonne of God And because Peter in the mouth of them all confessed Christ to be the sonne of God ye must graunt that when Christ sayd Thou art Peter vpon this Rocke will I build my Church that he spake not only to Peter but to them all although it were in the name of Peter As though he had sayd Peter onely is not the liuing Rocke but all such as following his example verely beléeue confesse Christ to be the sonne of God be liuely Rockes which be builded vpon the vnchaâ—ngeable and precious corner stone Christ the onely foundation of his Church Bar. Ochme How Peters faith is praied for that it should not faile Symon behold Satan hath desired to fifte thée as it were Wheate to trye whether he by his olde crafte that he once practised vpon Eue could ouercome thée but I haue made a petition or praier for thée that thy faith shall neuer faile not the faith that thou beléeuest that I am the Sonne of God for so euery mans faith endeth when this life endeth Forasmuch as faith properly is only of those things which we see not nor féele not but
all congregations of waters the Sea generallye but also because it was of olde time a constant opinion after the storyes that it hath his originall beginning from the Occean Sea Ye may also vnderstand by the drinesse of Nilus that it ouerflowed not the lande contrary to the olde accustomed manner thereof Some had leauer haue this to be figuratiuely applyed As there be certeine waters of the Gospell which the holy Ghost giueth so are there also the troubelâ—us waters of Aegypt that is of worldly doctrine Therefore when the word of God is ouerheard those waters drye vs. For the holy Ghost reprehendeth the world of sinne and openeth and declareth the works of darknesse In these waters doe Réede and Rush grow that is vaine trifling works such as are the works of hipocrits which after the outward shew and appearance séeme fresh but are within vaine and naught worth ¶ Hee sheweth that the Sea and Nilus their greate riuer whereby they thought themselues most sure shoulde not bée able to defend them from his anger but that he woulde â—â—nd the Assirians among them that they should kéepe them vnder as slaues Geneua The meaning of this place following Iesus Christ that came by water and bloud ¶ The water and bloud that came out of his side declare that we hauâ— our sinnes washed by him he hath made full satisfaction for the same Geneua How water in the Sacrament signifieth the people The people is anexed in the Sacrament through the mixture of water therefore I meru 〈…〉 le much that they are so contentions and will not see that as the water is the people so the wine is Christs body that is to say in a mystery because it representeth Christs bloud as the water doth the people Cipriane ad 〈…〉 Whiles in the Sacrament water is anneâ—ed with the wine the faythfull people is incorporate ioyned with Christ and is made one with him with a certeine knot of perâ—â—ct charitie ¶ Now whereas he sayth that we are ioyned and incorporate with Christ what fondnesse were it to contend sith we are there onely in a mysterie and not naturallye I. Frith VVAVE OFFERING What it signified ANd waue them for a waue offering ¶ This sort of offeringâ— after the Priest had lif 〈…〉 d vp was moued into euery side of all coasts to signifie that God was Lord of all the earth Tâ—e Bible note This sacrifice the Priest did moue toward the East West North and South Geneua ¶ Waue offering because it was wauen in the Priestes hands to diuerse quarters Tindale VVEDDING GARMENT What the wedding garment is and who be clothed therewith WHich had not on a wedding garment ¶ Many doe in vaine héere contend about the wedding garment whether it be fay â— or an holy and godly lyfe Séeing that fayth can neither be separated from good workesâ— neither canne good works procéede but from fayth But the onely meaning of our Sauiour Christ was this that we are called of the Lords vpon this condition that we should by the spirit be made lyke vnto him And therefore that wee might continuallye abide in his house wée must put off the olde man with all his pollutions and defiling spottes of sinne and must frame and giue our selues to a newe lyfe that our apparell maye aunswere so honourable a calling They therefore are clothed with this wedding garment which haue put on the Lord Iesus Christ and the new man which after God is shaped in righteousnesse and holynesse and as the wedding garment doth declare the minde to bee ioyfull affected towarde the wedding dinner and to reuerence the same euen so also by this wedding garment there is required that the guestâ— be such which with ioy with reuerence of the diuine maiestie and with giuing of thankes should obteine and enioy the heauenly benefits Marl. fol 499. ¶ The wedding garment is Christ himselfe whom in Baptime we put on through â—aith where from procéedeth loue and charitie which is the common badge of all true faithfull christians Sir I. Cheeke ¶ They that with their mouthes doe professe the Gospell and the true christian religion and so doe associate and a fellowship themâ—elues with the church and congregation and bee not inwardly sanctified with the spirit of God be without the bridegromes liuâ—rie ¶ Faith in Christs bloud maketh the marriage betwéene our soules and Christ and is properly called the marriage garment or the signe Tindale VVEDLOCKE ¶ Looke Marriage VVEAKE AND SICKE The meaning of Saint Paule in this place FOr this cause many are weake and sicke among you ¶ For this cause that is â—or lacke of good examining of our selues many are weake sicke in the faith many asleepe haue lost their faith in Christs bloud for lacke of remembrance of his body breaking bloudshedding not yâ— only but many are weak and sick euen striken with bodily diseases for abusing the SacrameÌ„t of his body eating the bread with their téeth not his body with their heart minde peraduenture some slaine for it by the stroke of God which if they had truely iudged and examined themselues for what intent they came thether why it was instituted should not haue ben so iudged chastened of the Lord. For the Lord doth chasten to bring vs to repentance and to mortifie our rebellious members that we may remeÌ„ber him Héere ye may shortly perceiue the minde of Paule Tindale fol. 164. ¶ Looke Examine VVEEKES How the weekes in Daniels prophesie be taken A Wéeke in Daniels prophesie is not taken for a wéeke of dayes but for a wéeke of years so that euery wéeke is counted for seuen yeares And the halfe yeare that he speaketh of is taken for the thrée years an halfe wherin Christ héere in earth stablished his Testament A wéeke is taken for seauen yeares As in Leuit. 25. 8. where the 70. wéekes that Daniel speaketh of are 190 yeares T. M. Then number 7. weeks of yeares ¶ A wéeke is sometimes taken for the number of 7. daies as before 23. 15. sometime for yâ— number of 7. yeares as heere and in Dan. 9. ver 24. 25. 26. T. M. VVELLES What the welles of the Sauiour are WIth ioy shall ye drawe water out of the welles of the Sauiour ¶ The wells of the Sauiour are the word of God the doctrine of the Gospell and promises of Christ wherewith trembling soules and afflicted consciences are refreshed Out of these saith he that they shal drawe water not out of mens traditions which are but puddles T. M. ¶ The graces of God shall be so abundant that ye may receiue them in as great plentie as waters out of a fountainâ— that is full Geneua VVENT OVT FROM VS What is meant by this place of Iohn Looke Vs. VVEEPE Causes why we should weepe AVgustine in his 4. Sermon of the first Sundaye in Lent writeth that there bée two
that Paule was the seruant of Iesus Christ onelie and so not the seruant of God the Father nor of the Holie Ghost Or these wordes that Paule spake vnto the Kéeper Beléeue in the Lord Iesu doe discharge him from beleeuing in the other two persons of the holie Trinitie Of the Baptime of Infants Note héere that the Fathers made a league with God not onelie for themselues but also for their posteritie as God againe for his part promised them that he would be the God not onelie of them but also of their séede and post eritie wherefore it was lawfull for them to circumcise their children béeing yet Infants And in like manner it is lawfull for vs to baptise our little ones being yet Infants forasmuch also as they are comprehended in the league For they which haue now the thing it selfe there is nothing that can let but that they maie receiue the signe It is manifestlie written in the. 29. Chapter of Deu. That the league was made not onelie with them which was present but also with them which was absent and not yet borne Pet. Mar. vpon Iudic. fol. 75. Concerning young children because their faith is vnknowen to vs it is requisite that they be partakers of yâ— fruites of the sacraments and it is not verie likelie that they haue faith because they haue not the vse of vnderstanding except God doe worke in them extraordinarilie the which appeareth not to vsâ— neuerthelesse we cease not to communicate to them Baptime First forasmuch as there is now the same cause in Baptime which was sometime in Circumcision which is called by Saint Paule the seale of righteousnesse which is by faith and also by expresse commaundement of God the male children were marked the eight daie Secondlie there is a speciall regard to be had to the Infants of the faithfull For although they haue not faith in effect such as those haue that be of age yet so it is that they haue the séede and the spring in vertue of the promise which was receiued and apprehended by the Elders For God promiseth not vs onelie to be our God if we beleeue in him but also that he will be the God of our ofspring and séed yea vnto a thousand degrees that is to the last end Therfore said Saint Paule that the children of the faithful be sanctified from their mothers wombe By what right or title then doe they refuse to giue them the marke ratification of that thing which they haue possesse alreadie And if they alleadge yet further that although they come of faithful Elders or parents it followeth not yâ— they be of the number of the elect by consequent they be sanctified For God hath not chosen all the children of Abraham and Isaac The aunswere is easie to be made that it is true all those be not of the kingdome of God which be borne of faithfull parents but of good right we leaue this secret to GOD for to iudge which onelie knoweth it yet notwithstanding wée presume â—â—stlie to be the children of God all those which be issued descended from faithfull parents according to the promise Forasmuch as it appeareth not to vs the contrarie According to the same we baptise the young children of the faithful as they haue vsed and done from the Apostles time in the Church of God we doubt not but God by this marke ioined with the praiers of the church which is their assistaunt doth seale the adoption election in those which he hath predestmate eternallie whether they die before they come to age of discretion or whether they liue to bring foorth the fruites of their faith in due time and according to the meanes which God hath ordeined Beza The place alleadged of the Anâ—baptists is in the Actes where the Eunuche was not permitted to be baptised before confession made of his faith ¶ The aunswere is made thus that that was done to the Eunuche must not be drawen to the Infants of Christians rashlie to kéepe them from Baptime which onelie is to be obserued in straâ—ngers to religion those that are of full age For we affirme that such as are strangers from the Church of Christ as sometimes were the Iewes and Gentiles and as are at this daie the Iewes and Turkes and other such like ought not to be baptised vntill they haue made profession of their faith But the reason of Infants borne of Christians is of a farre other sort and case for they are accounted among the children and household of the Church by reason of the lawe of Couenaunt They be holie and Christ commaundeth them to be brought vnto him It is manifest they please God because their Angels alwaies sée the face of the father And although our capacitie cannot conceiue their state and condition yet Christ testifieth they haue faith and that they haue the Holie Ghost the examples of Iohn Baptist and others teach vs. Gualter fol. 385. How baptime is no baptime but to the childe Christ bidde the Church to baptise in the name of the Father the Sonne and the holie Ghost If a Priest saie these words ouer the water and there be no child to be baptised these words onelie pronounced doe not make Baptime And againe Baptime is onelie Baptime to such as be baptised and not to anie other standing by As Baptime is no Baptime but to the childe that is baptised and not to the standers by so the Sacrament of the bodie is no Sacrament but to them that worthelie receiue Whereas Saint Austen saith that Infants are baptised In Fide Susceptorum in the faith of their Godfathers yet in so saieng hée meaneth of the faith of Christ which the Godfathers doe or ought to beléeue and none otherwise Iohn Philpot in the booke of Martirs Significations of baptime As the people of God in the time of Iosua were conueied through the water of Iordane into the Land of promise following the Arke of God which the Priest bare before them euen so are all we that beléeue in Christ conueied out of the Kingdome of Satan into the Kingdome of God by Baptime following our Arke Christ which is gone before vs. The passing of Helias through the water of Iordane and so lifte vp into Heauen doth signifie in a shadow to vs that our passage into Heauen should be made by Baptime The cleansing of Naaman the Sirian in the Water of Iordane from the filthie Leprosie at the commaundement of Helias doth prefigure vnto vs the spirituall cleansing from sinnes to be made by Baptime through the inwarde working of the holie Spirit That Baptime should be a figure of Christs death buriall and resurrection is proued by that he termed his passion by the name of Baptime when he aunswered the children of Zebedy on this wise Can ye be baptised with the Baptime that I am baptised withall Hemmyng Considerations of baptime We must be fullie resolued that
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
to Bethel and transgresse to Gilgal c. ¶ He speaketh this in contempt of them which resorted to these places thinking that their great deuotion and good intention had bene sufficient to haue bound God vnto them Geneua But séeke not Bethel nor enter into Gilgal c. ¶ In these places they worshipped new Idols of which afore time serued for the true honour of God therefore he saith that these shall not saue them Geneua Reade Ieromie 48. 13. BETHLEEM How Bethleem was made famous by the birth of Christ. AND thou Bethleem in the land of Iuda art not the least ¶ Though thou meaning Bethleem be a small towne yet shalt thou be verie famous and noble through the birth of the Messias who shall be borne in thée Beza ¶ Understand because Christ was borne there Bethleem betokeneth the Christentie which in the eies of the world is little and vile but in the eies of God is great precious Tindale And thou Bethleem Epâ—rathah art little to be among the thousands of Iuda ¶ For so the Jewes diuided their countrie that for euerie thousand there was a chiefe Captaine And because that Bethleem was not able to make a thousand he calleth it little But yet God will raise vp his Captaine and gouernour therein And thus it is not the least by reason of this benefite Geneua BETHPHAGE What manner of village it was AND were come to Bethphage ¶ Bethphage was a little village at the bottome or foote of the mount Oliuete which was néere to the citie of Hierusalem béeing distant from the same not aboue two miles as we maie read in the first Chapter of the Actesâ— Marl. vpon Math. fol. 458. BETHSEDA What this word signifieth BEthseda or as some writeth Bethesda is as much to say as a spittle or an hospital whereas poore folks hath their being which place was by a poole where the Shéepe that were offered in the temple were kept And the sicke remained there looking for the mouing of the water T. ¶ If signifieth the house of powring out because the water ranne outby conduits Geneua ¶ Of this name there are diuerse interpretations and diuerse translations also for according to the Hebrue word it is sometime called Betzaida sometime Bethesda and other while Betheder wherevpon some interpret this word to signifie the house belonging to the flocke and other some the place of fishing But their opinion is more probable which expound the same to the place of effusion For so much doth the Hebrue word Eshed sound but the Euangelist hath pronounced the two last silables thus Esda as Beth-esda according to the Chaldes tongue which at that time was much vsed It is verie likelie that the water was brought to this place by conduct pipes Also this place or poole was called in latin Probatica piscma that is to saie the pond where the Priests did wash the shéep that shold be sacrificed for the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or probation signifieth a Shéepe Marl. vpon Iohn fol. 145. BETRAIENG What it is to betraie TO Betraie seemeth in Latine to signifie thrée thinges namelie to bewraie to deceiue and deliuer vp Proditio therefore is an action whereby by guile bewraieng or deliuering vp our neighbour or their goods are hurt and that especiallie of those which ought rather to defend the same Pet. Mar. vpon Iudic. fol. 37. BIBLE In whose daies it was translated into our vulgar tongue SAint Bede saith that one Cedman an English Poet translated the booke of Genesis and Exodus with diuerse other stories of the Bible into English Rime Likewise king Adelstone about a nine hundred years past caused the whole â— Bible to be translated into English S. Iohn Treuisa saith that Bede himselfe turned Saint Iohns Gospell into English Also hée saith that Alâ—red caused the Psalter to hée tourned into English Therefore it is vntruely said that this I le hath continued thirtéene hundred yeares without hauing the Scripture in English Iohn Treuisa li. 5. Chap. 24. and li. 6. Chap. 1 ¶ Theodoretus writeth thus Ye maie commonlie sée saith he that not onelie the teacher of the people and rulers of the Churches but also Taylers Smiths and Clothworkers and other artificers do vnderstand the principles of our religion And further yâ— not onlie learned women if there be anie such but also such women as liue by their labour sewsters and maid seruants but also husbandmen and dichers heard men and graffers can reason of the holie Trinitie and of the creation of the world and of the nature of mankinde a great deale more skilfuller then either Plato or Aristotle were euer able to doe ¶ In Policronicon it is shewed how when the Saxons did inhabite the land the king at that time which was a Saxon did himselfe translate the Psalter into the language that then was generallie vsed Yea I haue séene a booke at Crowland Abbeie which is kept there for a relique The booke is called Saint Cuthlakes Psalter and I wene verilie it is a copie of the same that the king did translate for it is neither English Latine Gréekâ— Hebrue nor Dutch but somewhat soundie to our English And as I haue perceiued sith the time I was last there béeing at Antwarpe the Saxon tongue doth sound likewise after ours and it is to ours partlie agréeable Lambert in the booke of Mar. fol. 1273. BILNEY Of the comfort he had of his friends and they of him the night before he died THe Fridaie at night which was before the daie of his execution béeing Saint Magnus daie and Saterdaie Bilney had diuerse of his friends resorting vnto him into the guilde hall where he was kept Among whom one of the said friends finding him eating of an Albrew with such a chéereful heart and quiet minde as he did said that he was glad to sée him at that time so shortlie before his heauie painfull departure so heartelie refresh himselfe Oh said he I followe the example of the husbandman of the countrie who hauing a ruinous house to dwell in will yet bestow cost as long as they maie hold it vp so doe I now with this ruinous house of my bodie and with Gods creatures in thankes to him refresh the same as ye sée Then sitting with his said friendes in godlie talke to their edification some put him in mind that though the fire which he should suffer the next daie should be of great heate vnto his bodie yet the comfort of Gods spirite shoulde coole it to his euerlasting refection At that word the said Thomas Bilney putting his hand toward the flame of the candle burning before them as also he did diuers times beside séeling the heate thereof O sayd he I féele by experience haue known it long by philosophie the fire by Gods ordinance is made naturally hot But yet I am perswaded by Gods holie word and by the experience of some
the Iewes did weare borders on their garments ANd make large borders on their garments ¶ Read Nâ— 15. chapter and verse 38. and there thou shalt learne why the Iewes did weare such borders on their garments Sir I. Cheeke ¶ Looke Gardes Philacteries BORNE ¶ Looke Water and Spirit BOSOME How it is diuerâ—lie taken For I haue giuen my maide into thy ' Bosome ¶ Bosome after the manner of the Hebrues is taken for companieng with a woman And it is also taken for faith as in Luke 16. 23. of Lazarus T. M. In the Bosome of the father ¶ This is a speach borrowed out of the custome of 〈…〉 For when we will signifie that we will commit our secret to anie we saie we will admit him to our Bosome So the meaning is that he meaning Christ is priuie to all Gods secrettes and therefore can shew vs such heauenlie mysterie as no man can declare And this exposition Saint Austen followeth Cyrill thinketh that in the Bosome is as much to saie as in the Father and of the Father and as you vsing manie wordes in the inward part of the Father for he is not a péece cut off and deuided from the substaunce of the Father as it fareth in mans begetting but hee so begotten as he is still in the Father Traheronâ— Of the bosome of Abraham Looke Abraham BRAMBLE The propertie of a bramble compared to Abimelech Plinie in his 24. bookâ— and 14. Chapter writeth of this kind of Thorne And as â—ouâ—hing this matter these are the properties thereof â—t is a 〈…〉 it was Abimelech who was a bastard and borne of an handmaide so that he was not to be compared with his bretheren And as he without any vtilitie gouerned the Israelites so is the bramble wont to bring foorth no fruit The Bramble also priâ—keth euen as Abimelech verie much huried the Israelites Moreouer some write that the boughes of Brambles are 〈…〉 〈…〉 so vehementlie shaken and moued with the winde that out of theâ—â— is fire kindeled where with not onelie they themselues brent but the whole woode wherein they growe is burnt which thing Iothan now foretelleth to come to passe of Abimelech wherefore the properties doe wonderfullie well agrée Pet. Mar. vpon Iudic. fol. 160. ¶ Sée more in Abimelech BOOVV DOVVNE What it is to Boow downe TO bowe downe is to cap andâ— to knée to ducke with the head and bend the bodie to fall downe to honour to worship and to reuerence Bullinger fol. â—22 Bowe downe their backes c. ¶ To bowe downe their backes doth not onelie signifie that they should be brought vnder of the Gentiles and oppressedâ— with all kinde of euill but thatâ— they should not onceâ— looke vp to call on the Lord with sure beliefe of heart Tindâ—le BOVVE How the Gospell is likened to a Bowe ¶ Looke Gospell BRAVNCHES Who are the braunches cut off Though some of the braunches be broken of The braunches that are broken off are the Iewes which are forsaken and cast off The wilde Oliue trée are the Gentiles The right Oliue trée is the Couenaunt or faith and vocation of the Sainte The fatnesse thereof is the grace of God and the glorie of the elect The Iewes then being come of the fathers were as a man might say naturallie grafted in the couenaunt but the Heathen being come of Idolaters were as wilde Oliue trees grafted therein Sir I. Cheeke ¶ These broken braunches were the vnbeléeuing Iewes which for their vnbeliefe were cut off from the promise of God in whose stéede was the wilde Oliue that is the Gentiles grafted through faith The Bible note BREAD What Bread is in Scripture BRead in scripture is taken for all that is necessarie to this present life And I will fet a morsell of Bread to comfort your hearts withall And as we saie in our Lords praier Giue vs this daie our dailie Bread Tindale How Bread is called Christs bodie Ireneus writing against the Valentinians in his fourth booke saith that Christ confessed bread which is a creature to be his bodie and the Cup to be his bloud and in the same booke hée writeth thus also The Bread wherein the thankes be giuen is the bodie of the Lord. And yet againe in the same booke hée saith that Christ taking bread of the same sort that our bread is off confessed that it was his bodie and that the thing which was tempered in the Chalice was his bloud And in the fift booke he writeth further that of the Chaliceâ— which is his bloud a man is nourished and doth growe by the bread which is his bodie ¶ These words of Ireneus be most plaine that Christ taking verie material bread a creature of God and of such sort as other bread is which we doe vse called that his bodie when hée said This is my bodie and the wine also which doth féede and nourish vs he calleth his bloud ¶ Tâ—ertulian in his booke written against the Iewes saith that Christ called bread his bodie And in his booke against Marcion he oftentimes repeateth the selfe same words ¶ Saint Cipriane in the first booke of his Epistles saith that Christ called such bread as is made of manie cornes ioined together his bodie and such wine he named his bloud as is pressed out of manie Grapes and made into wine And in his second booke he saith these words Water is not the bloud of Christ but wine And againe in the same Epistle he saith that it was wine which Christ called his bloud and that if wine be not in the Chalice then we drinke not of the fruite of the Uine And in the same Epistle he saith that meale alone or water alone is not the bodie of Christ except they be both ioined together to make thereof bread ¶ Epiphanius saith that Christ speaking of a loafe which is round in fashion and cannot see nor féele said of it This is my bodie ¶ Saint Hierom writing ad Hedibiam saith these words Let vs marke that the bread which the Lord brake and gaue to his Disciples was the bodie of our Sauiour Christ he said vnto them Take and eate this is my bodie ¶ Saint Augustine saith that although we maie set foorth Christ by mouth by writing and by the Sacrament of his bodie and bloud yet we call neither our tongue nor words nor inke letters nor paper the bodie and bloud of Christ but that we call the bodie and bloud of Christ which is taken of the fruite of the earth and consecrated by mysticall praier Also he saith Iesus called meate his bodie and drinke his bloud ¶ Cyrill vpon Saint Iohn saith that Christ gaue to his disciples péeces of bread saieng Take eate this is my bodie Cyrill in Iohn li. 4. ca. 14. ¶ Theodoretus saith When Christ gaue the holie mysteries he called bread his bodie and the cup mixt with wine and water he called his
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
Sacrificators were annointed by the ordinance of God in testimonie of their vocation and office they were called by that name And because they were true figures of yâ— verie anointed of the Lord which is the verie sonne of God which was annointed by the holie Ghost which was giuen to him without measure aboue all other men And therefore Christ is named with that name as well because of the same vnction as because that all those Offices were enioined to him by the father Pet. Viret Who they be that come before Christ. All that come before me saith Christ are théeues and robbers ¶ He meaneth all the false Prophets who led not men to Christ but from him Geneua To come before Christ is to despise Christ and to séeke other meanes beside him to enter into the folde They also come before Christ which doe attribute and ascribe vnto themselues or to their owne inuentions that thing which onelie ought to bée ascribed vnto Christ. Sir I. Cheeke ¶ This place hath bene diuerslie expounded being restrained of some to Iudas of Galilee and to such like but Christ generallie compareth all false doctrines with the Gospell and all false Prophets with godlie Teachers c. For to come before Christ in this place is not to goe before Christ in time but to teach other doctrine beside the doctrine of Christ. Moses was before Christ the Prophets also were before Christ but they taught the church of the Lord by the spirite of Christ and preached Christ plainlie though he laie hid vnder shadows tipes For Peter saith that the spirite of Christ was in them also hée saith that the holie men of God spake being inspired with the spirit of Christ wherefore they are with true Pastours because they enter into the church by the word of the Lord and fedde the people of God in the Pastures of Christ c. All the teachers of humane Traditions and the carnall interpreters of the Law are théeues and murtherers for with their pestilent doctrine they murther soules For they which beleeue lies doe perish together with the lies which they beléeue Marl. fol. 364. Of the right hand of Christ. ¶ Looke Right hand Wherefore Christ is worshipped ¶ Looke Worship How we cannot haue Christ heere alwaies But me ye shall not haue héere alwaies ¶ We cannot haue Christ alwaies with vs touching his manhood for he is ascended vp into heauen with it and sitteth on the right hand of the Father but as touching his Godhead he is alwaies with vs vnto the worlds ende Sir I. Cheeke ¶ Christ is not present with vs bodilie or to be honoured with anie outward pompe Geneua How Christ is our Apparell our House our Roote c. Chrisostome saith Christ is become all things vnto thée thy Table thy Apparell thy House thy Head and thy roote How is Christ our Table S. Iohn saith Who so eate me shall liue through me How is he our Apparell S. Paule saith As manie of you as are baptised in Christ ye haue put on Christ. How is he our House S. Iohn saith Who so eateth my flesh dwelleth in me and I in him How is he our Roote S. Iohn saith I am the Uine and ye are the braunches How Christ was subiect to the Lawe After the Lawe of Moses c. ¶ Christ was subiect vnto the Lawe and in all things obeied the Lawe that so he should deliuer vs from the tyrannie and cursse of the Law and also therby to giue vs an example that we though we be made frée by him from the cursse thereof ought to be obedient vnto all ordinaunces and lawes How to know Christ aright That I maie knowe him ¶ The most excellent and the most perfect knowledge of Christ is to knowe that Christ is both a true naturall God and a true naturall man who hauing pitie and compassion vpon vs came downe and was incarnate and at length nailed vpon the Crosse for the satisfaction of our sinnes Sir I. Cheeke ¶ To knowe Christ aright is to knowe and confesse that of him onelie and by him commeth our saluation that by him our good déedes are acceptable vnto almightie God the Father that by him the Fathers wrath is pacified that by him we be enfraunched from the captiuitie and thraldome of the Diuell And to be short that by him we are adopted chosen to be the children of God and inheritâ—â—s of the Kingdome of heauen Erasmus in his Paraphrasis How Christ suffereth in his members And fulfill that which is behinde of the passions of Christ. ¶ Saint Paule doth not meane that there wanteth anie thing in the passion of Christ which maie be supplied by men for the passion of Christ as touching his owne person is that most perfect and onelie sufficient Sacrifice whereby we are made perfect as manie as are sanctified in his bloud But these words ought to be vnderstood of the elect and chosen in whom Christ is and shall be persecuted vnto the worlds ende Act. 9. The passion of Christ then as touching his mysticall bodie which is the Church shall not be perfect till they haue all suffered whom God hath appointed to suffer for his sonne Sir I. Cheeke As Christ hath once suffered in himselfe to redéeme his Church and to sanctifie it so doth he dailie suffer in his members as partaker of their infirmities and therefore a reuenger of their iniuries Geneua ¶ Looke Passion Affliction How Christ is the head of the Church militant and not the Pope God saith Saint Paule hath raised vp Christ from the dead set him at his right hand in the heauenlie places farre aboue all principalities and powers might dominion and euerie name that is named not in this world onelie but also in that that is to come And hath made all things subiect vnder his féete and hath appointed him ouer all things to bée head to the Curch which is his bodie euen the fulnesse of him that filleth all in all things Bullinger fol. 865. Which is the head that is to saie Christ in whom all the bodie is coupled and knit together c. ¶ Héere we learne that as the spirit of life doth come downe from the head into the whole bodie which is sundrie wise compact made of manie members so is the Congregation of the faithfull quickned by the spirit of Christ which is the head of the Church The Ioint that ioineth this mysticall bodie together and wherewith the grace of God is ministred to euerie member is loue and vnitie For neither the hande nor yet the foote being cut off can be partaker of the heauenlie vertue that commeth from the head Sir I. Cheeke How Christ doth call â— bretheren Narrabo nomentuum fratribus â—eis I will spreade abroad thy name among my Bretheren ¶ These be the words spoken in the person of Christ vnto the Father of Heauen The blessed Apostle Saint Paule in the
same presentlie in the Church he should be accursed for euer 7. Reason Basil saith Amphilochius being once made Bishop besought God that he might offen vp the vnbloudie Sacrifice with his owne words be fell in a traunce came againe to himselfe so ministred euerie daie On a certaine night Christ with his Apostles came down to him from heauen brought bread with him awoke Basil had him vp and offer the Sacrifice Up he rose was straight at the Altar said his praiers as he had written them in his paper lifted vp the bread laid it downe againe brake it in peeces receiued one reserued another to be buried with him hung vp the third in a golden Doue And all this was done Christ his Apostles being still present who came purposelie from heauen to helpe Basil to Masse Aunswere This storie is a méere fable put foorth vnder the name of Amphilochius as shal appeare by the circumstaunce weighing of the likelihood Basile besought God that he might make the sacrifice with his owne words And shall we thinke he had more fancie to his owne wordes then he had to the words of Christ He awoke stoode vp and sodeinlie was at the Altar at midnight What shall we thinke he was the Sextine there or laie all night like Elie Samuel in the Church and yet being so famous a Bishop had no man to tend vpon him He diuided the bread and laide vp the third part of it in a golden Doue that hang ouer the Altar which Doue was not yet readie made For it followeth immediatly in the next lines After Basile had done thâ—se things and had communed with Eubolius and other mo the next daie he sent for a golde-smith made a Doue of pure golde If this Doue were made before howe was it made afterwarde and if it were not made afore howe could it hang ouer the Altar or how could Basile put his bread therein before it was made and to what end was the bread so kept in the Doue and wherein or where was the other third part kept that Basile thus reserued purposelie to be buried with him which portion in the end of seuen years he receiued in his death bed Now iudge what kinde of bread yâ— would haue ben after seuen yeares kéeping to be giuen to a sick man The true Amphilochius was a godlie and worthie Bishoppe But this Amphilochius which wrote the storie of Thomas Becketts life 700. yeares before he was borne was a manifest and an impudent lyar Iewel Bucers opinion of the communion bread The third Chapter saith he is of the substance forme and breaking of bread which all doe well inough agrée with the institution of Christ whom it is manifest to haue vsed vnleuened bread and easie to be broken For he brake it and gaue it to his Disciples péeces of the bread broken Touching the forme and figure whether it were round or square there is nothing declared of the Euangelist And because this bread is commonlie vsed for a signe not for corporall nourishment I sée not what can be reprehended in this description of the bread which is in this bookâ— except some would peraduenture haue it thicker that it maie the more fullie represent the forme of true bread D. W. fol. 594. CONCOMITANCIA A new word deuised of the Papists AFter that a new religion was deuised it was necessarie for aide of the same to deuise new wordes Whereas Christ saith This is my bodie they saie this is my bodie and my bloud Whereas Christ saith This is my bloud they saie this is my bloud and my bodie and in either part they saie is whole Christ God and man If ye demaund how they knowe it they saie not by the word of God but by this new imagination of Concomitancia CONCORD A definition of concord COncord is a sure consent of mindes and wils in anie matter so that whatsoeuer God saith to will the same whose parent and concernatrice similitude as farre foorth as the nature of thinges doe beare and suffer bringeth all thinges to vnitie Who is the mother of concord Similitude by interpretation is called likenesse and it is named among learned men to be the mother of concord because that whereas men be of like faith there is peace and vnitie and whereas they be not there is strife and debate A praise of concord Salust called as I maie vse Saint Austens words Historicus veritatis that is to saie a writer of true stories saith that by concorde small substaunce doth increase And againe by discorde most greate riches will waste awaie and come to naught Publius a writer of merrie verses neuerthelesse full of wise senteÌ„ces affirmeth weak help to be made strong by sure consent The Psalmograph or the writer of Psalmes commending concord as a necessarie thing saith Behold how good and ioyfull a thing it is for brethren to dwell together in vnitie And in the last end of the Psalme it followeth there hath the Lord promised his blessing and life for euermore Can Giusta a Scithian which made or builded the dominion of the Tartarians exhorting his xii sonnes which dieng he left behind him vnto concord as vnto the only sure stabilitie of the publike weale by the example of a sheafe of Arrows which being surelie bound together none of them was able to breake a sunder But the shaftes being loosed one from an other they did verie easille cracke them in péeces Chria Serterius by the like example afore did bring his hoast into a concord shewing that the strongest men of warre could not drawe out the haires of an horse taile all at once but taking the weake haires diuided asunder they might soone pull them out one after an other without anie paino Bibliander CONCVBINE How a Concubine is taken in holie Scripture A Concubine and an whoore after the manner of our English speach is all one For we in England do vnderstand by a Concubine a woman that is not married yet secretlie vnlawfullie keepeth companie with anie man as though shée wer his wife But the Scripture doth not so take this word Concubine As by these examples Abraham was a good man yet he had both a wife two concubines For Sara was his obedient louing wife Agar Ketura were his concubines as it is expreslie written in the 25. of Genesis on this wise Abraham beside Sara had an other wife called Ketura by Agar he had onlie one sonne by Ketura he had sixe sonnes Now when Abraham died he gaue his inheritaunce and his chiefe possessions to Isaac Filijs autem concubinarum largitus est munera But vnto the sonnes of his concubines Abraham gaue rewards and legacies and yet was Abraham no fornicatour nor Agar neither Ketura were no whoores Also in the. 8. Chapter of Iudicum ye reade that Gedeon had 70. sonnes Hée had one named Abimelech Natus de Concubina whose name as Iosephus saith was Droma This Abimelech
they which haue bene greate and gréeuous sinners then they beginne to singe the swéete song of the Signet then they crie confesse openly their sinnes their naughtie doings their malice against their innocent brother They are not ashamed of anie thing that maie saue their soules and turne to the glorie of God The second confession is made but seldome the moreâ— is the pitie but ought to be made vnto man and that verie oft euen so oft as one christen man offendeth an other but vnderstand ye of the offence giuen and not taken For of them that be offended without a cause they must be made at one againe without amends And as Christ said to the Pharesies Sinite illos quia ceci sunt duces cecorum If the offender bee gréeued with the preacher or with the magistrate neither the preacher nor the magistrate in that case is bound to reconcile or confesse himselfe to his brother whome he hath offended with true seruing of God and so in such like But in all other cases where we hurt our brother by our déed or word we must harken to obeie the voice of Christ Sâ—fâ—ater tuus aliqui aduersus te c. In all such cases wée must followe the counsell of S. Iames Confitemini alter alterum peccata vestra orate pro inuicem vt saluemini Confesse reconcile your selues one to another and doe praie one for an other that ye maie be saued Both these kinds of confession made vnto man whether it bée the open confession or secrete confession betwixt neighbour and neighbour bée verie godlye wholesome and proâ—able The third conditionâ— which commonlie is called Auricular confession after the opinion of that great learned Lawier Gracianus by whose studie the booke of the Canon lawe called the Decrées was madeâ— a man that liued about a 400â— yeares a goe was deuised and ordeined by godlie Bishoppes to make the people the more afraide and ashamed of their sinnes The deuise was good and godlie Neuerthelesse this constitution and ordinaunce was neuer begunne nor receiued in the vniuersall Church but onelie in this our Occidentall Church The Gréekes and Orientall Church were euer frée from this secret confession wherefore wée must néedes graunt that this confession was without Gods owne making from the beginning but onely deuised by good Fathers and godly Bishoppes for to bring the laye and vnlearned people to the more feare of GOD and knowledge of their duetie vnto him and to their neighbour And for the better performaunce of this their purpose they ordeined that hée that shoulde heare anie mans confession shoulde haue these foure properties First to bée a man of honest and godlye conuersation Second a secrete kéeper no babler nor talker Thirdly a wise discrete man and fourthlye a man learned in Gods lawes This was wonderfully godlie begunne and prospered well and did much good Till it chaâ—mced at the Citie of Constantinople in the dayes of a Bishoppe called Nectarius the next Bishoppe there before Saint Iohnâ— Chrisostome that a certeine noble woman of bloude and faire of skinne and bone which had beene there in the Church of Constantinople commaunded by the Priest that had heard her confession to resort dailie to the Church for a certeine space there to watch in fasting and praier This Priest intended well he thought that such an enteraâ—ce and beginning of a new life should haue done that lady good which by subtiltie of the diuell wickednesse of man turned cleane contrarie as thus A certeine Deacon of that church fell in familiaritie with that woman more then godlinesse honestie required To be short he laie with her did stuprate her The matter was tried and confessed where vppon a great outcrie wondâ—â—ment was made against the Deacons Priests of Constantinopleâ— insomuch Nectarius the Bishop deposed the Deacon from ministrie for a quieting of the people and stopping of their months commaunded confession to bée frée and at euerie mans libertie whether he would be confessed or no. Thus for a while confession was left till within processe of few yeares carnall libertie and licentious liuing had so much ouer whelmed the worlde that the Fathers of the Occidentall Church for the greate loue they did beare vnto the people thought themselues bounde to restore confession againe but without anie scrupulus burden of impossible enumeration of sinnes without the opinion of dampnation to hang ouer their heads which had not bene confessed but tooke and vsed it as a meane to giue good counsell vnto the ignorant people Thus it continued manie years in the Occidentall Church whereby the people were brought to great amendement of lyfe by the true searching of their consciences and againe to greate knowledge of God through the godlye counsell that was then giuen them by the learned Fathers and godlie Counsellers manie men that were robbed and wronged by that meanes had their goods and good name restored to them againe All this was done so long as the olde Canon was obserued that is no man to heare confession except he had the foure properties aforesaid so long this discipline was had in great estimation and did much good But after that wicked Rome with dispensations had in the stéed of learning nourished ignoraunce for diligence slouth and idlenesse for wisdome and wise counsailers lowtish lobbes and ignoraunt dawes In stéede of good counsaile and amendement of lyfe had clogged the consciences of men with enumeration of sins with manie moe like inconueniences almightie God the louer of truth the spouse of his Church hath stirred vppe in euerie Realme learned men to inueigh against these abuses So that now we are left frée againe euerie man to confesse or not to confesse as shall séeme to him good and most for his owne comfort Thus ye sée what beginning this secret or auricular confession had what increase at the last what decrease againe Ric. Turnâ—r Sozomenus reporteth that this constitution of Bishops was diligentlie kept in the west Churches but speciallie at Rome Whereby he sheweth that it was no vniuersall ordinaunce of all Churches But he saith that there was one of the Priestes peculiarlie appointed to serue for this office Whereby he doth sufficientlie confute that which these men doe falsely say of the keies giueÌ„ for this vse vniuersallie to the whole order of Priesthoode For it was not the common office of all Priests but the speciall dutie of some one that was chosen thervnto by the Bishop The same is he whom at this daie in all Cathedrall churches they call Penitentiari the examiner of hainous offences and such whereof the punishment perteineth to good example Then hée saith immediatlie after yâ— this was also the manner at Constantinople till a certeine woman faining yâ— shée came to confession was found so to haue couloured vnder that pretence the vnhonest companie that shée vsed with a certeine Deacon For this act Nectarius a man notable in
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
Israel both when Saule and Absalom persecuted him and therefore saith he How farre soeuer I be outlawed yet will I call vpon the Lord and trust surelie to obtaine my request ¶ From the place where I was banished being driuen out of the Citie and Temple by my sonne Absalom Geneua CROSSE How the Crosse of Christ is not to be worshipped SAint Ambrose against the opinion of Damascene speaking of the finding of the holie crosse by Helene Constantines mother saith Inuenit ergo Helena titulum c. Helene therefore did finde the title she worshipped the king and not the wood verelie For this is an errour of the Gentles a vanitie of the vngodly but she worshipped him yâ— hung vpon the wood which was written in the title ¶ Héere we sée that to worship eueÌ„ the verie crosse that Christ did hang vpon it is an errour of the Gentles and a vanitie of the vngodlie Now if the crosse that Christ died and hung vpon and did imbrue with his bloud maie not be worshipped vnlesse we will runne into the errour of the idolatrous heathen and into the vanitie of the vngodlie how much lesse ought the other crosses that are onlie made after the figure and likenesse of it be worshipped I. Veron How the Crosse was esteemed among the Aegyptians and Romanes The crosse among the Aegyptians was had in such estimation that they did set it vpon the breast of their Gods And among the Iewes and Romanes the death vpon the crosse was reputed and taken for ignomious and shamefull Of bearing the Crosse. Seneca rehearseth that this was an olde Prouerbe when they exhorted anie man to suffer aduersitie Followe God By which they declared that then onlie men trulie entered vnder the yoake of God when he yéelded his hande and backe to GODS correction Caluine in his Institutions 3. booke chap 8. sect 4. CROVVNE OF GOLD What is vnderstood by the Crowne of golde that Dauid speaketh of heere POsuisti in capite eius corona de lapide precioso Thou hast sette a Crowne of pure golde vppon his head Applieng these words of the Prophet vnto Christ of whom the whole Psalme is chiefelie spoken we cannot verefie these wordes by him literallie Thou hast set a Crowne of golde vpon his head Indéede we reade how hée was crowned with a Crowne of sharpe Thornes vppon his head but neuer with a Crowne of golde For hee said when the people would haue made him a King Regnum meum non est de hoc mundo My kingdome is not of this world To applie therefore these wordes of the Prophet vnto Christ we must vnderstand by the Crowne of golde the great victorie that Christ had ouer the Diuell the World Death Damnation and Hell And if we will apply this place of the vearse to the members of Christ which be all iust liuers and faithfull beleeuers then wée must vnderstande by the Crowne of golde the ioie and glorie euerlasting that is prepared for vs in Heauen This glorie this liâ—e doeth Saint Paule call in sundrie places a Crowne Bonum certamen c. I haue fought a good fight saith he I haue fulfilled my course I haue kept my faith from hencefoorth there is laid vp for me a Crowne of righteousnesse which the Lord that is a righteous Iudge shall giue me at that daie not to me onelie but to all them that looke for his comming They that goe about to verifie these wordes of the Prophet Thou hast sette a Crowne of golde vppon my head literallie they doe alleadge for it the glorious victorie that GOD gaue to Dauid ouer the Ammonites whose King Dauid tooke prisoner and did weare his Crowne of golde This Crowne of golde which Dauid gotte in Battell is thought to bée the Crowne whereof mention is made when the Prophet saith Posuisti in capite c. But for as much as the Psalme is a Propheticall Scripture which taketh place to the ende of the world in all other godlie Kings as well as Dauid and speciallie is most verefied in Christ and in all his true members therefore it is better and more sound interpretation to vnderstand by the Crowne of golde the heauenlie glorie of the life euerlasting Ric. Turnar What is meant by the Crowne that Iob speaketh of And taken the crowne awaie from my head ¶ Rabi Abraham vnderstandeth by the crowne the dignitie that commeth to the rich by the meanes of their riches for all men haue the rich in honour although some vnderstand thereby his children as in the Prouerbes 17. 2. The Crowne of olde men are their childrens children Other vnderstand the dignitie that came vnto him of his wisedome and cunning So Iobs meaning is that of a worshipfull and rich man he became poore despised T. M. ¶ Meaning his children and whatsoeuer was deare vnto him in this world Geneua CRVELTIE From whence this word crueltie is deriued THis word Crueltie is deriued either of this Latine word Cruor which signifieth bloud wherin cruell men like best to delight either of Crudae carnis which signifieth rawe flesh which fierce and barbarous people sometime do eate and may be defined to a vicions habite wherby we are inclined to sharp and hard things aboue reason Pet. Mar. vpon Iudic. fol. 12. CVBITE What the measure of a Cubite is A Cubite with the Grecians is two foote but with the Latines a foote and a halfe Some alleadge the cause of this difference to be because the measure may be extended from the elbowe to the hande béeing sometimes closed and sometimes open or stretched forth Pet. Mar. vpon Iudic. fol. 16. CVP. The sundrie significations of this word Cup. IN the Cup of his wrath ¶ The transposing of the word Cup from his owne proper signification both in good part in euill is verie rife in the Scripture for God hath allotted vnto euerie man his portion of prosperitie or aduersitie by mesure certeine and he shall drinke it whether he will or no. In this sentence following it is taken in euill part The spirit of tempest is the portion of their cup. Psal. 11. 6. that is to say vengeance is the reward that God hath ordeined for their wickednesse In these sentences following it is taken in good part The Lord is the lot of my part and of my cup. Psal. 16. 5. that is to saie he is my appointed heritage Also my ouerflowing cup. Psal. 23. 5. that is to saie the goods which God hath giuen vnto me as my lot are abundant Moreouer Christ saith Can ye drinke of the cup that I shall drinke Math. 20. 22. by which wordes Christ demaunded of the sonnes of Zebedie whether they were able to endure the crosse and torments that he should suffer for so is meant by drinking of the cup that he shuld drinke of A. Marl. vpon the Apoc. fol. 210. The meaning of this place following Are ye able to drinke of the cup that I shall drinke of ¶ This
swoord from shedding of bloud ¶ The Hebrues exround this of the Chalâ—ees that they should haste to destroie the whole kingdome of the Moabites as though the text should meane thus much Cursed bée hee that negligently performeth the vengeance of the Lord that spareth these most wicked Moabites and that with-holdeth his swoord from shedding of their bloud T. M. ¶ Hee sheweth that God would punish the Chaldeans if they did not destroie the Aegyptians and that with a courage and calleth this executing of his vengeaunce against his enimies his worke though the Chaldeans sought an other end Geneua What Gods curse is ¶ Looke God CVSTOME A definition of custome CUstome saith Ostiensis is an vse agréeing with reason allowed by the common institution of them that vse it whose beginning is time out of minde or which is by a iust time prescribed and confirmed so that it is by no contrarie act interrupted but allowed with contradictorie iudgement This is as he thinketh a full definition But in that hee saith that that vse ought to bée agréeing with reason it is not sufficient But first it is to be said that it ought to agrée with the word of God for that is to be counted for the chiefe reason Afterward it must be allowed by the institution of the people and of whose beginning there is no mention or that it is prescribed by a iust time and appointed by the laws neither is interrupted by anie contrarie action For if a Iudge or Prince shall giue iudgement against it the custome is broken As it also happeneth in prescription is cast out of his possession or the matter is called into lawe the matter is in plead the prescriptioÌ„ is broken Also the allowing of the contradictorie iudgement ought to be had that is wheÌ„ one part alleadgeth the custome and an other part denieth it If it be pronounced on the custome side that doth confirme it But all these things as I haue before saide must be reckoned vnto the rule of Gods word Pet. Mar. vpon Iudic. fol. 190. Of vicious customes and what difference is betweene a lawe and a custome In the countrie of Taurus there was a custome to kill straungers and guestes The Persians had a custome neuer to deliberate of waightie matters but in feastes and when they were dronke Among the Sauromates there was a custome that when they were drinking they solde their daughters These prescribe not when they are manifestly vicious and ill But that custome prescribeth which is neither against the worde of God nor the lawe of nature nor the common lawe For the right of custome commeth by the approbation and secret consent of the people Otherwise whie are we bounde vnto lawes But because they were made the people consenting and agréeing vnto them For this is the difference betwéene a custome and a lawe because in the one is a secrete assent but in the other an open assent Wherefore such customes cannot bée reckoned without daunger Aristotle in Polîticis admonisheth that men which haue learned to doe sinister things ought not to bée compelled to doe thinges dextere Wherefore in thinges indifferent and of no great value custome is to be retained It is an olde Prouerbe Lawe and Countrie for euerie region hath certeine customes of their owne which cannot easilie bée chaunged But it is sayd when they are against the word of God or against nature or the common lawe they are not prescribe For then are they not onelie customes but beastlie cruelties Pet. Mar. vpon Iudic. fol. 189. How custome must yeeld to the word of God and to truth It is chieflie to be considered howe the Apostle layeth the Oracle of God against an olde receiued custome We are taught by this example that such is the authoritie of Gods worde that vnto it all thinges which were instituted of men of a godlie zeale and holye intent ought to giue place as soone as they séeme anie waies to make against the will of God Therefore their obstinacie is verie péeuish and pernicious that goe about to reteine these Ceremonies in the church which it appeareth haue béene deuised by foolish men for the confirmation of superstition and are verie derogatorie to the merites of Christ. They thinke it a daungerous matter to alter or chaunge anie thing But it is much more daungerous to sticke to the obseruation of olde errours with the losse of saluation And wée ought to remember that the obedience of faith is the ende of true christianitie which requireth of vs to denie our selues and to resigne and yeelde vp all our thoughts and iudgementes vnto the will and power of God Gualter vpon the words of Saint Peter to Cornelius men vz. But God hath shewed me that I should not call anie thing common or vncleane c. After the truth is once found out let custome giue place vnto the truth let no man set custome before the truth and reason for reason and truth putte euermore custome to silence If you laye custome for your selfe ye must remember that Christ sayth I am the waie the truth and the life he saith not I am custome and doubtlesse anie custome bée it neuer so auncient neuer so common yet must it néedes yéelde vnto truth If onelie Christ must be heard we maie not weigh what anie man hath thought good to doe that hath bene before vs but what Christ hath first done which is before all for wée maie not followe the custome of man but the truth of God Speciallie for that God saith by the Prophet Esaie they worshippe me in vaine teaching the commaundements and doctrines of men CVSTOMES What customes are CUstomes are these which are paide of Merchaundises and of those things which are either carried out or brought in Pet. Mar. vpon Iudic. fol. 263. CVT OF What is meant by this cutting of And will cut him of ¶ To wit from the rest or will cutte him into two parts which was a most cruell kinde of punishment Wherewith as lustine Martir witnesseth Esay the Prophet was executed by the Iewes The like kinde of punishment we reade of 1. Reg. 15. 33. and Dani. 3. 29. Beza DAIE How the daies were first called and after chaunged â— The Iewes did call the whole wéeke Sabbatum As we reade in the Gospell where the Pharesie boasted himselfe of his fasting saieng Ieiuno bis in Sabbato I fast twice euerie wéeke And like as the Iewes did call the whole wéeke Sabbatum so did they call the feast and the chiefe daie of the wéeke Sabbatum the Sabboth daie And the next daie they called Prima Sabbati As we maie perceiue by the wordes of the Euangelist Saint Mathewe saieng Vespere autem sabbati quae lucessit in prima sabbati venit Maria Magdalena altera Maria videre sepnlchrum Upon the Sabboth daie at night which dawneth vpon the first of the sabbots came Marie Magdalene and an other Marie to behold the Sepulchre and that same daie that
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
foorth For there are diuerse men at this daie and hath beene alwaies which thinke that religion consisteth in often hearing the word of God and in disputing the same at common meeting but our Lorde Iesus Christ pronounceth in Mathew where he saith Whosoeuer therefore heareth of me these words and doth them that true pietie doth not consist in knowledge talking but in the action and conuersation Marl. fol. 148. DOCTOVRS How farre the Doctours ought to be beleeued WE ought to indulge or bring in nothing of our owne head neither to choose that which anie man hath brought in of his owne head or of his owne braine we haue the Apostles for our authors which did not choose of their own braines what they shuld bring in but did faithfully assigne and deliuer vnto nations that which they receiued of the Lord. Therefore if an Angell from heauen should preach anie other Gospell vnto vs wée would pronounce it to be accursed That which hath no authoritie out of the Scriptures or by the Scriptures maie as easilie be contemned as it is proued We doe by good right condemne all new thinges yâ— Christ hath not taught for Christ is the waie vnto the faithfull If Christ therefore hath not that which we doe teach we doe also iudge it execrable Ambrose de vir li. 4. The discussing of our iudgement must be taken onely of the Scripture We haue néede to bring the Scripture for witnesse for our meaning and expositions without these witnesses haue no credit My consent without exception I owe not to anie Father were he neuer so wel learned but only to the canonicall scriptures His reason is this for whereas the Lord hath not spoken who of vs can saie it is this or that Or if he dare saye so how can he proue it I require the voice of the Shepheard reade me this matter out of the Prophets read it me out of the Psalmes read it me out of the Lawe read it out of the Gospell read it out of the Apostles August in Iohn Tract 94. Neither ought we to take the dispensations of all men how catholike so euer or commendable so euer they be as the canonicall Scriptures as though we maie not saue the reuerence that is due vnto such men improue or refuse anie thing of their writings if we finde they meant otherwise then the truth doth allow béeing by the helpe of God found by vs or by other August in Epist. ad Fortuna I am not moued with the authoritie of this Epistle For I doe not take the letters of Ciprian as the canonicall Scriptures but I do trie his writings by the canonical Scriptures and whatsoeuer in them doe agrée with the authoritie of the holie Scriptures I doe receiue it with his commendation and whatsoeuer doth not agrée with Gods worde I doe by his good leaue refuse it August con Cresigramacion li. 2. cap. 32. Trust not me saith S. Austen nor credit my writings as if they were the canonicall Sciptures but whatsoeuer thou findestâ— in the word although thou didst not beléeue it before yet ground thy faith on it now whatsoeuer thou readest of mine vnlesse thou knowe it certeinlie to be true giue thou no certeine assent vnto it August prol li. 3. de Trini Tom. 3. We must be pertakers of other mens saiengs wholy after the manner of Bees for they flie not a like to all floures nor where they sit they crop them not quite awaie but snatching so much as shall suffice for their honâ—eâ— making take their lâ—aue of the rest Euen so wee if waâ—ves wise hauing gotte of other so much as is sounde and agreâ—able vnto truth will leape ouer the rest which rule if we keepâ— in reading and alleadging the Fathers wordes we shall not swâ—rue from our profession the Scripture shall haue the souereigne place and yet the Doctours of the Church shall loose no paâ—te of their due estimation Saint Austen to Saint Hierome saith on this wise I recken not my brother that ye would haue vs so to reade your bookes as if they were written by the Apostles or Prophets DOEG How Doeg was a figure of Antichrist DOeg was a wiâ—ked â—oâ—etous man the kéeper of king Saules Mules who to the satisfieng of his coâ—et 〈…〉 isnesse gaue himselfe to flatterie and to serue the kings turne in all things were it right or wrong insomuch that when hée had falsely accused 〈…〉 that good and godlie Priést vnto the king hée at the k 〈…〉 es commaundement all other reâ—using that wicked déede fell vpon A 〈…〉 melech with the swoorde and slewe both him and all the Priestes of the Lorde to the number of 85. All such cruell and couetous men although sometime they will appeare holie as Doeg did which went to the Eabernacle of common place of praier and was ther occupied as though he had bene an holie man maie bée called Doegs Doeg by interpretation and turning of his name into Latine signifieth Commotâ—â— in English â—ehementlye moued By whom saith Saint Austen is signified Antichrist which with falâ—e signes and fained myracles shall moue all the worlde before the comming of the Lord into iudgement And as Doeg wrought wickednesse for the pleasing of king Saule by whome is signified the Diuell so shall Antichrist moue and stirre the worlde to sâ—nne for the pleasing of the diuell and aduauncing of his kingdome DOGGES Who they be and what is signified thereby A Dogge is counted a vile beast and so vile that in the olde lawe it was forbidden to offer the price the gaine or the â—auntage that was got by the selling of a dog to the building or repairing of the Tabernacle of the Lord. And because dogs be great raueners malicious and enuious beasts therfore the Scribes Pharesies and high Priests of Moses lawe in persecuting of Christ were called dogges Ric. Turnar Giue not that holie things vnto dogges c. ¶ The dogges are those obstinate and indurate which for the blinde zeale of their leauen wherewith they haue sowred both the doctrine also the workes maliciouslie resist the truth and persecute the ministers thereof and are those wolues among which Christ sendeth his shéepe warning them not onelie to be single and pure in their doctrine but also wise and circumspect and to beware of men for they shuld bring them before Iudges kings and slaie them thinking to do God seruice therein That is as Paule to the Romaines testifieth of the Iewes for blinde zeale to their owne false fained righteousnesse persecute the righteousnesse of God Tindale fol. 238. ¶ Declare not the Gospell to the wicked contemners of God whome thou séest left to themselues and forsaken Geneua ¶ This holie thing is Gods word Dogges are they that persecute the word Tindale The meaning of these places following For dogges are come about me ¶ By dogges are vnderstood the tyrannie
all hearbes and leaues in so much as it maketh euen the verie aire about it greene Heereof are manie kindes but the preciousest in the Countreie of Sychamit which is desert and vninhabitable by reason of extreame colde And these stones are kept by Griffons not for themselues but for men For armed men fight against them and take them from them The Diuell is the Griffon who laboureth to take from vs the iewell of our redemption bestowed vppon vs by Christ in the coldenesse of his exceeding sore passion that is to wit of his infirmitie tooke vppon him for vs through the freshnesse of his inuincible courage Marl. vpon the Apoc. fol. 299. The fourth was a Smaragde or an Emeralde which is not onelie greene of his owne nature but hée maketh all the aire about him to seeme gréene also Of this condition was Ieremie and Paule which hauing the doctrine of lyfe spared not to minister it vnto others for their eternall refreshing these with such other throwne into the foundation of the church were verie comfortable vnto other With the holie saith Dauid thou shalt bée holie and with the pure innocent thou shalt be both innocent and pure Bale EMIMS What kinde of people they were A Kinde of Gyaunts so called because they were terrible and cruell for Emim signifieth terriblenesse Tindale fol. 15. ENACH What the Enachs were A Kinde of Gyaunts so called happelie because they ware cheines about their neckes Tindale fol. 15. Enach or Enak in Hebrue is to girde or to compasse and is chieflie referred to cheines which are worne about the necke for comelynesse sake And thereof is this name Enak deriued and in the plurall number hath both the masculine and the feminine forme and it signifieth a cheine and is transferred to noble and worthie men whome thou maist call cheined Pet. Mar. vpon Iudic. fol. 15. ENIMIE How an Enemie is not to be despised The Philistines despising the Hebrues were ouercome of Ionathas and his harnesse-bearer Golias disdained Dauid who notwithstanding ouercame him and slue him Benhadad king of Siria making light of the power of Israel was ouercome of Achab and saine to craue of him his pardon Amasiahu king of Iuda not estéeming Iehoas king of Israel was of him taken captiue and carried to Hierusalem to his great dishonour How an enimie reconciled is not sodeinlie to be trusted Saule acknowledging his fault with teares was not therefore to be trusted Ioab béeing reconciled to Abner by deceite notwithstanding slue him Triphon as a reconciled enimie kept Ionathas in holde and at the last put him to death 1. Mac. 12. 48. and 13. 23. ENON AND SALIM Whie Iohn baptised there more then else where AND Iohn baptised in Enon beside Salim The Geographers affirme that these two Townes Enon and Salim are not farre from the riuer of Iordane and Iaboc néere vnto the which two Townes they make a Citie called Scythopolis Hierome saith it maketh no matter whether you reade Salem or Salim The cause whie Iohn baptised in Enon is added for that there was much water there Marl. fol. 80. ENTER An exposition of these places following ENter not into iudgement with thy seruaunt ¶ Saint Austen vppon this place sayth O LORD enter not into iudgement with thy seruaunt What meaneth that enter not into iudgement with thy seruaunt Thus much it meaneth Stande not with me in iudgement requiring of me all that thou hast commaunded for if thou enter into iudgement with mée thou shalt finde mee guiltie I had néede therefore not of thy vpright iudgement but of thy mercie August de tempo ser. 46. Enter into thy maisters ioye ¶ The maister receiueth him into his house to giue him parte of his goods and commodities Geneua ¶ Enter into thy maisters ioye is as much to saye as possesse the kingdome prepared for all such as are faithfull Tindale ENVIE How Enuie came first into the world ENuie came first of Satan for enuieng the felicitie of man whome GOD had created and set in Paradise a place replenished with all pleasure chaunged himselfe into an Angell of light abusing the wisedome of the Serpent to deceiue man Lanquet Examples of Enuie Of enuie Caine slue his brother Abel Of enuie the Philistines stopped the Well from Abrahams seruaunts Of enuie Ioseph was solde of his brethren The Aegyptians enuied the multiplication of the Israelites Miriam enuieng hir brother was plagued with leprosie Through enuie Saule persecuted Dauid 1. Re. 18. 8. Enuie stirreth vp all contention Pro. 10. 12. Through enuie Daniel was accused as a transgressour of the kings lawes Dan. 6. 13. The elder brother enuied the younger brother which had prodigallie spent his goods receiued into fauour Luke 15. 27. EPHA What an Epha is THe tenth part of an Epha of barleie meale ¶ An Epha conteineth thrée bushels The tenth deale of an Epha cōteineth onelie so much as fortie Eegge-shells can comprise An Hin is a measure of things Liquid conteining as much as xij Logges each Logge holdeth as much as vi Egge-shells can holde But Omer or Gomer which is called Corus in Latine conteineth the measure of thrée Ephaes that is as much as a thousand two hundred fourescore and ten Egge-shels can conteine The Bible note EPHESVS Of whome this Citie tooke his name Ephesus was the Mother Citie of the lesser Asia and a famous marte Towne builded by the Amazons the noblest of all the Cities of Ionia taking that name of a woman of Amazonia and before that time turned by manie other names as Vrichia Ortigia Ptelea and Arsinoe after the name of Arsinoe the wife of king Lisimachus Marl. vpon the Apoc. fol. 19 EPHOD What an Ephod is An Ephod is a garment somewhat like an Amice saue the armes came through and it was girded too Tindale fol. 11. The Hebrue word Aphad is to binde or so gird whereof this nowne is deriued signifieng a Garment which compassed the shoulders and then it was bound together and after a sorte girded together the inward coate Pet. Mar. vpon Iudic. fol. 151. Girded with a linen Ephod ¶ An Ephod is a short and narrowe linnen coate without sléeues put vppermost vpon his garments to kéepe them close vnto him The Bible note Of two kindes of Ephods There was an Ephod which onelie the high Priests vsed it was made of Purple Uiolet coulour Silke and Scarlet it had gold wrought in it sundrie kinds of most precious stones There was also an other which was called Ephod bad that is a linnen Ephod which the Leuites vsed in holie seruice Pet. Mar. vpon Iudic. fol. 151. EPHRAIM Whie the Tribe of Ephraim is not reckoned NEither is the Tribe of Ephraim reckoned because Ieroboam the first king of Israel after the diuision of the kingdome béeing of that Tribe made Israel to sinne in the golden calues according as the holie historie reporteth Marl. fol. 108. EPISTLE 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
things done in the gates T. M What is to be vnderstood by the gates of Hell And the Gates of hell shall not preuaile against it ¶ The gates of cities for the most part are verie strong haue Perculies to set before them There by the name of Gates all kinde of force and munition is noted And by hell gates all Satanicall and diuellish power is to be vnderstoode These promises are great and most firme which doe pacifie and comfort the consciences of the faithfull when they consider themselues to bée so setteled and graunted that they knowe for a suretie how they are able to resist all the power of Satan according to the saieng of Saint Paule There is no condemnation to those that are in Christ Iesu. And if God be with vs who can be against vs who spared not his owne sonne but gaue him for vs howe then should he not with him giue vs all things who shall laie anie thing to the charge of Gods chosen c. Marl. fol. 161. What the gates of Syon signifie Within the port of the daughter Syon ¶ The portes or gates of the daughter Syon are the companies of the good and faithfull in which are recited the truth of God and al that leadeth so lyfe Psal. 87. 2. T. M. ¶ In the open assemblie of the Church saith Geneua What is vnderstood by the gates of Brasse For he hath broken the gates of brasse ¶ By the gates of brasse and barres are vnderstood all instrumentes of helpe for warre which how manie or strong so euer they bée profite nothing against the Lord. A like maner of speach vseth Christ of the gates of hell for the strengths and powers of them that bée in hell Math. 16. 18. The gates of hell shall not preuaile c. T. M. When there séemeth to mans iudgement no recouerie but all things are brought to despaire then God chieflie sheweth his mightie power Geneua How the gates doe mourne Then shall the gates mourne and lament ¶ The gates shal mourne and complaine because yâ— not onlie the Souldiers shal perish with the swoord but also the Iudges and giuer of Sentences He taketh the place of iudgement for the Iudges for in the gates was iudgment wont to be giuen Ruth 4. 1. Or euen the gates shall be destroied and no man shall enter in or goe out thereat For the gates mourne if the people bée not often séene in them T. M. What it is to open the gates of righteousnesse Open me the gates of righteousnesse ¶ To open the gates of righteousnesse is to open vnto the world the grace and righteousnesse that commeth from God So Esaie 26. 2. saith Open ye the gates that the good people maie goe in c. He willeth preachers to open Christ vnto the people for he is the doore through whome they must enter Iohn 10. 9. T. M. ¶ He willeth the doores of the tabernacle to be opened that he maie declare his thankfull minde Geneua Open ye the gates that the righteous nation c. may enter in ¶ He assureth the godlie to returne after the captiuitie to Hierusalem Geneua What the gates of death are Hath lift me vp from the gates of death ¶ The gates of death are the iudgements of death the counsells of the wicked the congregation of Satan the doctrines of falsenesse whatsoeuer leadeth to death T. M. GELDED ¶ Looke Chastitie GELOVSIE What the lawe of gelousie is THe law of gelousie séemeth to be a feare and a certeine nurture of wiues that they should be obedient vnto their husbands chast mannerlie faithfull such as giue no occasion to be suspect therto serued this lawe while it kept them vnder and gaue them no license to run at large whereby they might haue come in some suspect and so to haue come to this greate shame before the congregation T. M. After what manner God is gelous I the Lorde thy God am a gelous God ¶ I am gelous that is I am the Lord that watcheth and looketh narrowlie vnto your wickednesse and wil punish it secretlie And againe yâ— seruently loueth your goodlinesse and reward it abundantlie T. M. ¶ And will be reuenged of the contemners of mine honour Geneua ¶ He is called gelous because he cannot suffer that any should fall from him T. M. For God is called a gelous God ¶ God is called gelous because he will not permit that anie other Gods shall be worshipped but he onelie will be loued and worshipped as God The Bible note Wherefore Saint Paule was gelous ouer the Corinthians I am gelous ouer you with godlie gelousie ¶ For this cause was Saint Paule gelous ouer the Corinthians because that he had trulie instructed them in the christen faith was afraid least they being deceiued and vndermined by the wilie crafte of them that slaundered him shoulde fall awaie from the true doctrine that they had receiued This godlie gelousie ought to be in all Bishops and Pastours Sir I. Cheeke GENEALOGIE Of the Genealogie of Adam and Christ. IN Moses bookes the Genealogie of Adam is discribed whose children are the children of wrath and of death In the new Testament the Genealogie of Christ is set foorth in whome we are borne a new and are made the children of God and heires of the kingdome of heauen through Christ. Sir I. Cheeke ¶ Luke ascendeth from the last Father to the first And Mathew descendeth from the first to the last Mathew extendeth not his rehearsall farther then to Abraham which is for the assuraunce of the promise for the Iewes Luke referreth it euen vnto Adam whereby the Gentiles also are assured of the promise because they came of Adam and are restored in the second Adam Mathew counteth by the legall descent and Luke by the naturall Finallie both two speaking of the same persons applie vnto them diuerse names Geneua GENERATION How generation is taken in this place Which followe me in the Generation◠¶ The Generation is 〈…〉 wherein the elect shall beginne to liue a new â—yâ—â— that is to saie when they shall enioie this heauenlie inheritaunce doth in bodie and soule Beza GENTILES How God chose the Gentiles to praise him THis people haue I made for my selfe and they shall shew forth my praise ¶ To shew forth the praise of the Lord is to preach the remission of sinnes and the deliuorance from death and hell and the giuenesse of euerlasting life by the mercie of God for Christs sake A like manner of speaking vse th Dâ—uâ—d in the Psal. 22. 22. where he beeing the figure of Christ saith In the midst of the congregation wil I praise thee c. Thus shuld the Genâ—iles and Heaten praise him which people he chose for himselfe as ye maie see in the text For the Iewes which were signified by Iacob wold not doe it but put their confidence in keeping of the lawe This doth
GOD And wée béeing regenerate it bringeth vs forth to battaile and vnto good workes Héerevnto Chrisostome addeth the lawe reproueth but loseth not from sinne Grace loseth from sinne and reproueth not The lawe reproueth sinne and increaseth it Grace forgiuing it suffereth vs not to be vnder sinne c. Pet. Mar. vpon the Rom. fol. 134. How this following is vnderstoode And of his fulnesse haue all wée receiued euen Grace for Grace ¶ This sentence is sundrie wise expounded I will first shew you Saint Austens minde These be his words vpon this place That brethren all we haue receiued out of his fulnesse out of the fulnesse of his mercie haue we receiued what Remission of sinnes that we might be iustified by fayth And what moreouer Grace for Grace that is to witte For this Grace whereby we liue of Fayth we shall receiue an other Grace namelie Euerlasting lyfe But what else is it saue Grace For if I shall saie this is due to me I assigne somewhat to my selfe as to whome it is due But GOD crowneth the giftes of his mercie in vs. Thus yée sée Saint Austens meaning to witte that all good giftes and in the ende euerlasting lyfe is not a recompence of our merites but commeth of the frée liberalitie of God because it pleaseth him so to reward his former graces and to crowne his owne gyftes in vs. And so hée calleth faith whereby wée are iustified one Grace and euerlaâ—ing lyfe an other grace verye truelie and godlye to the confusion of the common Idolles Souldiers Other expounding Grace for Grace Grace vppon Grace teach that out of this fulnesse of his sonne GOD gaue to our Fathers vnder the olde Testament the spirite of feare whereby as children vndâ—r a Schoolemaster they were kept in and restrained that they shoulde not stray abroad after fleshlie lusts but be ledde foorth and framed to some goodnesse And in the new Testament hée giueth the spirit of fréedome whereby with more franke and free hearts with more ioifull courage by the motion of the spirit we doe the thing that pleaseth God not that our Fathers were altogether voide of this frée spirit but because of their childlie age they were kept more vnder by feare the spirite was not so richlie larglie giuen to them as to vs I meane vniuersallie touching gods ordinarie disposition For to some speciall person the spirit was larglie giuen and more larglie then it is nowe The exposition of other is that God loueth and fauoureth vs because of the loue and fauour that he beareth to his sonne as Saint Paule writeth That he hath made vs acceptable in the beloued For by nature we are the children of wrath the loue and fauour that we finde in Gods sight is for that of his own goodnesse he hath made vs the members of his most dearelye beloued sonne and so loueth vs as a parte of his sonnes bodie Other thinke that the meaning of these words is that GOD powreth all his graces into the Lorde Iesus and by him conueieth the same vnto vs as by a Conduct pipeâ— I leaue to your choise which of these expositions ye will take B. Traheron By grace vnderstand fauour The meaning is for the fauour that God the Father hath to his sonne Christ hath he receiued vs into fauour So as Christ is beloued of his Father euen so are we beloued for his sake Rom. 5. 15. T. M. ¶ All grace and all that is pleasant in the sight of God is giuen vs for Christs sake onelie euen out of the fulnesse and abundance of the fauour that he receiueth with the father Tindale ¶ Grace for grace That is God doth fauour vs and giue grace to so manie as beléeue in Christ are become his members The Bible note What is vnderstood by grace and peace Grace to you and peace from God By grace héere is vnderstood the fauour of GOD wherewith he fréelie forgiueth sinnesâ— By peace the tranquilitie of conscience prâ—céeding therof Tindale How these words Grace and Truth are expounded But grace and truth came by Iesus Christ. ¶ By grace some vnderstand that that maketh vs amiable and acceptable and getteth vs fauour before God and man By truth they vnderstand true sincere perfect sound and sure righteousnesse Other by grace in this place vnderstand forgiuenesse of sinnes by truth the fulfilling of all the figures and shadowes in Moses lawe in which signification you shall take the words the sâ—nce shall be good and godlie B. Traheron The grace saith Saint Austen which is giuen of the largnesse of God priuilie into mans heart cannot be despised of no manner of hard heart for therfore it is giuen that the hardnesse of the heart shal be taken awaie Wherefore when the father is herde within and doth learne that he must come vnto his sonne then taketh he awaie our stonie heart and giueth vs a fleshlie heart by this meanes he maketh vs his children of promise and the vessels of mercie which he hath prepared to glorie But wherefore doth he not learne all men to come to Christ because that those yâ— he learneth he learneth of mercie and those that he learneth not of his iudgement doth he not learne them These places following are alleadged of D. Barnes against Free will Saint Austen saith that there is no hardnesse of heart that can resist grace Dunce saith that there maie bée an obstacie in mans heart S. Austen saith that grace findeth the heart in hardnesse and obstinacie But Dunce saith that there is a mollifieng that precedeth grace which is called attrition Saint Austen saith when the Father learneth vs within then taketh he awaie our stonie hearts But Dunce saith that we can doe it by the common naturall influence that is wée can dispose our selues of congruence Saint Austen saith how all men be not taught to come to Christ but onelie they that be taught of mercie be taught and if it be of mercie then it is not of congruence by attrition The meaning of these places following For by grace are ye saued through faith ¶ So then grace that is to saie the gift of God and Faith doe stande one with an other to which two these be contrarie to be saued by our selues or by our workes Therefore what meane they which would ioine together things of so contrarie nature Beza And grace for grace ¶ This place is diuerslie expounded Some vnderstand the first grace to be that by yâ— which through faith we receiue remission of our sinnes the other grace to bée lyfe euerlasting the which kinde of Grace is giuen to the faithfull according to the saieng of the Apostle but the grace of God is eternall life Rom. 6. 23. But other some will haue the first to bée that which in the olde Testament was giuen to the Iewes The other to be more copious and large and giuen to all men But the simple sence
guide in iudgement and teach the humble his waie ¶ He will gouerne and comfort them that are truly humbled for their sinnes Geneua ¶ Looke Lowlinesse Meeke HVNDRED FOLD What it is to receiue an hundred fold SHall receiue an hundred fold ¶ God hath promised if thou be méeke and soft suffer a little persecution to giue thee not onely in the lyfe to come but also an hundred fold héere in this life that is to say to giue thée his selfe to be thy protectour and to minister thée euer inough which may of right be called an hundred fold and is a treasure passing the treasure of all Princes Tindale fol. 191. HVNGER AND THIRST What it is to hunger and thirst for righteousnesse BLessed be they which hunger and thirst for righteousnesse c. ¶ Righteousnesse in this place is not taken for the principall righteousnesse that maketh a man good or acceptable before God but for the outward righteousnesse before the world as true faithfull dealing each with other and iust executing of the offices of all men in their degrées and méeke obedience of all that be vnder power so that the meaning is Happy are they which not onely do their duties to all men but also studie help to the vttermost of their power with word déede counsell and exhorting that all other deale truely also according to the degrée that euerie man beareth in the world and be as desirous to further good order and righteous dealing as the hungrie and thirstie is desirous to eate and drinke Tindale HVS Of the land of Hus. SOme men doe place the land of Hus farre Eastward neuerthelesse in the fourth chapter of the Lamentations of Ieremy the same word Hus is put for a part of Edom. We knowe that the Edomites are descended of Esau. And true it is that they also had Circumcision howbeit forasmuch as they were strayed away from Gods Church they had it no more as the signe of his couenaunt Therefore if we take Iob to haue bene of this land of Hus then was he an Edomite that is to say of the lyns of Esau c. Cal. vpon Iob. fol. 2. HVSBAND What the husbands office is HUsbands loue your wiues euen as Christ loued the congregation and gaue himselfe for it and cleansed it in the fountain of water through his word to make it vnto himselfe a glorious Congregation without spot or wrinkle or any such thing but that it should be holy and without blame So ought men to loue their wiues as their owne bodies He that loueth his wife loueth himselfe for no man euer yet hated his owne flesh but nourished it c. What is ment by the husband of one wife A Bishop saith S. Paule must be faultlesse the husbande of one wife ¶ Saint Paule willeth him to be so honest and so chast a man that he be content with his one onely wife for in those countries at that time some man had moe then one he forbiddeth him not to marrie againe after the death of his former wife For he that marrieth the second wife is also the husband of one wife so long as he is content with her onely Melancthon The husband of one wife ¶ S. Paul writeth not this as making a law as if it were not lawful for a man to be made a Bishop without a wife but he appointeth an order in that behalfe for it was lawfull for the Iewes to be coupled in the seconde Matrimonie and for to haue two wiues at one time Chrisost. in his Epist. 1. ad Tim. homil 10. ¶ In like sort saith S. Hierom Touching this place some men thinke thus by the custome of the Iewes it was lawfull for a man to haue two wiues or moe at once And this they tooke to be the Apostles commaundement that he that is to be chosen Bishop haue not two wiues or moe together at one time Againe he saith Let the Deacon be the husband of one wife not that they should néedes marie a wife if they haue none but that they should not haue two wiues together Iacinct The description of the Iacinct and what it betokeneth THe eleuenth a Iacinct ¶ This stone resembleth the Aire In faire wether it is cleare and in foule wether it is dim And it signifieth the spirituall wisedome where through yâ— faithfull know how to apply themselues aright in matters and persons according as Paule exhorteth when he saith Apply your selues to the time Rom. 12. 11. Also behaue your selues in such wise as ye may giue none offence neither to the Iewes nor to the Gentiles nor to the Church of God like as I please all men in all cases not seeking mine owne profite but the profite of manie that they may be saued 1. Cor. 10. 33. Marl. vpon the Apoc. fol. 300. The eleuenth was a Iacinct which is in colour lyke vnto water spred ouer with bright Sunne beames and this betokeneth those that are barren from the science and learning of the world and yet haue knowledge from aboue Uery idiots appeare they in the sight of men and yet are they taught of God to disclose most wonderfull secrets Of this sort was Oseas Iohel and Amos which was but a poore Shepheard with the other inferiour Prophets And so were Andrew Philip and Thomas with the other Apostles Bale What Iacinct signifieth heere in this place Iacinct Scarlet and Purple ¶ Iacinct is a flower that we call a Uiolet and it is also a precious stone of the coulour thereoff But heere it is onely taken for the colour of Iacinct of which colour the Curtaines should be off as before in the 25. 4. T. M. IACOB How Iacob is heere a figure of the church IN that that his youngest brother did purchase the inheritance from the eldest was a figure of the Church that shoulde bée congregated and gathered together of the Gentiles the which the Iews being excluded encreaseth dailie more more receiuing the grace of the gospelby faith of the which the Iews through vnbeliefe haue made themselues vnworthie What is meant by this word Iacob and by seeking of his face Haec est generatio querentium faciem tuam Iacob O Iacob this is the generation of them which séeke for thy face ¶ This sentence seemeth to be straunge and much disonant from the vaine of holie Scripture to saie O Iacob this is the generation of them that seeke for thy face For it is well knowne that Iacob was a mortall man begotten of Rebcca by Isaac his naturall father Wherefore to call them blessed that seeke for the face of Iacob albeit he was an holie man and a worthie Patriarke it is a readie waie to set vp inuocation and praâ—eng to the dead Saints which is not a true seruing of God but an horrible blaspheming of God and a plaine robbing of him of his glorie which he hath neuer graunted to anie creature but hath
conscience confessed himselfe also of his owne accorde to bée a Christian. And so were they both lead forth together where in the waie he desired of Iames to forgiue him that he had done After that Iames had a little paused with him vpon the matter turning to him Peace saith he â—e to thée brother and kissed him and both were beheaded together Anno Dommi 36. Boo. of Mar. fol. 52. And Eusebius fol. 23. IANNES AND IAMBRES What manner of men these two were THese were two of Pharaos Priests which resisted Moses but their names be not expressed in the 7. chapter of Exodus but onely in the second Epistle to Timothy 3. chap. verse 8. Booke of Mar. Then Pharao called also for the wise men and Sorcerers ¶ It seemeth that these were Iannes and Iambres Read 2. Tim. 3. 8. So that the wicked malitiously resist the trueth of God Geneua IASPER The description of this stone and what it betokeneth THe first foundation was a Iasper ¶ The Iasper stone is set first in Gods foundation because it is of this nature It is of colour greene and he that beareth it about him feareth no spirits This stone betokeneth them that alwayes hold fast the faith of God and neuer shrinke from it neither feare the deceits of the Diuell who notwithstanding goâ—th about lyke a rearing Lyon seeking whom he may deuour â— Pet. 5. 8. And this vertue is contained in the first Article of the Christen beliefe where it is said I beléeue in God the father almightie And this Article or namely that this God the Creator of heauen and earth is onely to be worshipped and professed yea and that vncorruptly and faithfully was figured in Iuda the chiefe of the 12. Patriarkes which name signifieth confessing or acknowledging Marl. vpon the Apoc. fol. 299. ¶ In that the first foundation is said héere to be of a Iasper or Diamond whose colour is greene is signified that the faith of the first Fathers is not yet withered away Still vnto this present daye is the example of Enos orient fresh lyuely which 〈…〉 alled vpon the name of God and of many such other mo Stil perseuer they gréene in the holy Scripture and fadeth not I haue earnestly prayed for thée Peter saith Christ that thy faith faile not Bale IDLENESSE How Idlenesse is the Image of death THey which lyue idlye are not worthy to be sacrificed vnto God for Idlenesse seemeth to be a participation of death Therefore Seneca when he passed through the ground longing to one called Vatia a man full of idlenesse and giuen to pleasures Héere said he lieth Vatia signifieng thereby that such may séeme not onely to be dead but also to be buried c. Pet. Mar. vpon the Rom. fol. 412. Against idle Colligeners Saint Paules rule is that he which laboureth not ought not to eate And Saint Austen in his Booke entituled De opere Monichorum crieth out against idle Colligeners IDOLL What an Idoll is AN Idoll is euery forme or shape when men haue inuented vnto themselues to signifie or expresse God And as there are found manie and sundry matters of these formes so also are there diuers kindes of Idolls Wherefore whether they be stones wood or mettalls by which God is outwardly expressed there to be worshipped these are grose and most manifest Idolls Pet. Mar. vpon Iudic. fol. 68. What the word Idoll signifieth in this place The eating of things sacrificed to Idolls This word Idoll in this place is taken for an Image which is made to represent some Godhead that worshippe might be giuen vnto it wherevpon came the word Idolatrie that is to saye Image seruice Beza What difference is betweene an Idoll and an Image Saint Hierom doth make no difference betwéene an Idoll and an Image insomuch that wheresoeuer the 70. Interpreters haue this word Idolum Idoll he doth translate it by Simulachrum Image Now if the Papists wil not haue their Images lykened vnto the Images of the Gentiles then they must proue their Images not to be the workes of mens hands and that they can speake see heare smell feele and walke and that they can bring foorth a voice through their throate or els if they cannot it must needes followe that the Images of the Idolatrous Christians and of the Gentiles be all one I. Veron in his booke against Images How an Idoll is nothing the meaning thereof Theophilactus doth expounde and set foorth the occasion of this place on this manner There were some saith he perfect among the Corinthians which were of opinion that man coulde not be defiled with any thing yâ— went into the body which did vnderstand vndoubtedly knowe that Idols are made of wood and stone and that they can hurt no man and therefore going indifferently to the Temples and Altars of such Idolls they did gréedely eate of the things that were offered vnto Idolls When they of a weaker faith sée this some of them went with the rest vnto the Idolls Temple and did eate with them of the things that were offered vnto the Idolls but not with a lyke minde and opinion as they which beléeued the Idolls to be vnworthie to whome anie Sacrifice should be offered This their doing did moue Paule to be angrie And why not for it hurt them both meruailously It hurted them that wer more perfect because it made them pertakers of the Diuels bread It hurted them that wer lesse perfect because it moued them to Idolatry Paule therefore goeth about to remedie this euill and so omitting or leauing them as manie times hée is wont to doe that were of lesse perfection he speaketh vnto them that were more perfect and doth most chiefely represse and beate downe that vaine pride which they had conceiued of their humaine knowledge and science So much doth Theophilactus write of this place Saint Paule doth handle the whole matter after this sorte First in the beginning he doeth with a godly Exordium touch the arrogancie of the false Apostles teaching that any manner of knowledge be it neuer so excellent if it be not moderated and ruled by charitie is not onely vnprofitable but also most pernitious and hurtfull Afterward he doth reuerse the arguments and obiections of the aduersaries which he aunswereth by and by This his saieng We knowe that an Idoll is nothing in the worlde doeth pertaine to the declaration of the Aduersaries Argument For they that gloried in their knowledge went about to prooue that it was lawfull for anye manne to eatâ— of those things that were offered vnto Idolls after this manner The Gods of the Gentiles are nothing therefore their Images and Sacrifices are nothing also which argument they proued thus There is but one onely God whatsoeuer is then spoken of the Gods are but vaine and false The conclusion is proued after this sort the Idoll or Image doth represent him whose Image it is but it is most euident and plaine that the Gods are nothing
iudgement It meaneth not that the wicked shall not appeare in iudgement T. M. Whether a Iudge beeing guiltie in any crime may iudge an other accused of the selfe same crime Wherefore O man thou art in-excusable whosoeuer thou art that iudgest for in that thou iudgest an other thou condemnest thy selfe for thou y◠iudgest doest euen the self same thing ¶ Héere it seemeth such to be reproued which iudge others and that not amisse when as yet they themselues liue in the selfe same wicked actes Let vs sée whether their opinion bée vpright which thinke that such Iudges cannot nor ought not to giue sentence against others which are accused vnto them they themselues being guiltie of the selfe same fault but this were to ouerthrowe all publike wealths and vtterly to take away iudgements Neither doth Paule héere anie thing serue for the maintenaunce of this opinion but onelye sheweth that they most grieuouslye sinne which with a greate seueritie punish others and ouerpasse themselues They ought vndoutedly first to correct and amende themselues but yet Paule biddeth them not to forsake the office committed vnto them They vse also for this purpose to recite the saieng of Christ vnto them which accused the adulterous woman Hee which among you is without sinne let him cast the first stone at her But this sentence of Christ is not against iust punishments lawful iudgements Neither commaunded he them that they should not goe forward in accusing the woman whom they had taken in adulterie He himselfe was no Magistrate but the most high Preacher of God therefore that which was his office to doe he executed in perswading those hypocrits to repentance And he wold haue them first héerevnto to haue a regard by a liuely faith and repentaunce to deliuer themselues from the sins whereof they wer guiltie Neither forbad he but y◠they shuld execute y◠which the law of Moses commanded c. Pe. Mar. vpon the Rom. fo 36 ¶ Héere S. Paule speaketh against those men onely who being themselues filled with all wickednesse impietie yet be of all other most busie curious in noting reprehending other mens faults not of anie godly zeale but to iustifie themselues and to bring others into hatred and contempt The Bible note Wherefore Iudges are called Gods In all causes saith God to Moses of iniurie or wrong whether it be Oxe Asse Shéepe or Uesture or any lost thing which an other chalengeth let the cause of both parties be brought before the Gods whom the Gods condemne the same shall paye double vnto his neighbour Marke the Iudges are called Gods in the Scriptures because they are in Gods roome execute the commmaundements of God in an other place in the sayd chapter Moses chargeth saieng Neither speak euill of the rule◠of the people whosoeuer therefore resisteth them resisteth God for they are in the rowme of God and they that resist shal receiue dampnation Tindale fol. 110. I sayd ye are called Gods ¶ Meaning of Princes rulers who for their office are called Gods are made heere in earth as his Liuetenants wherefore if this noble title be giuē to man much more it apperteineth to him that is the sonne of GOD equall with the Father Geneua Of the last iudgement The Hebrewes doe crake vppon a certeine number of thousandes of yeares in which this worlde shoulde be determined and they attribute these wordes vnto the Prophet Elias There shall be sixe thousande yeares of this worlde Two thousande shall bée voide so they doe call the time which went before the lawe two thousande for the lawe and two thousand for Christ. In déede this saieng doth serue well to confute the obstinacye of the Iewes whereas they doe yet stubburnelye denie that Christ is come but to proue the determinate space and ende of the worlde it canne bée of no authoritie at all Lactantius doth also determine this worlde at the sixe thousand Augustine doth confute them which doth determine the thousandes of this worlde according vnto the number of the dayes in the wéeke affirming that the eyght daye is a figure of the resurrection and ende of the worlde As for mée I am well contented to bée ignoraunt of that which God woulde not haue mée to knowe whereby I doe not allowe their coniectures and gessinges which had rather argue in this matter and search the secretes of God then according vnto the admonition of the Lord watch walke in the study and seeking of true godlynesse Musculus vpon his Common place fol. 449. IVST Who is a iust man HE that liueth vnblameable and honestly among men and harmeth no man but is gladde to doe good to all men to his power such is called a Cicero or rather of all men a iust or righteous man Such a one was Symeon and diuers other named in Scripture Hemmyng What is meant by the iust man To the iust man saith Saint Paule there is no lawe set but to the vniust and disobedient c. ¶ By the iust man héere is ment not he which neuer had disease but he which knowing his disease séeketh out the Phisition and being cured kéepeth himselfe in health as much as may from any moe surfets Notwithstanding he shall neuer so kéepe himselfe but that his health that is his new obedience shall alway remaine fraile and vnperfect and shall continually néede the Phisition Wher by the way these thrée points are to be noted First the sicknesse it selfe second the knowing of the sicknesse thirdly the Phisition The sicknesse is sinne the knowing of the sicknesse is repentaunce the Phisition is Christ. Booke of Mar. fol. 1115. ¶ Whos 's hearts Gods spirite doeth direct to doe that willingly which the law requireth so that their godly affection is to them as a Lawe without further constraint Geneua The difference betweene a iust man and a man iustified A iust man is he that is endued with the vertue of Iustice which may increase or diminish in him but a iustified man is he whose sinnes are forgiuen him and he accounted righteous not for his owne worthinesse but for Christs sake Or thus a iust or righteous man is he that exerciseth himselfe in the kéeping of Gods commaundements so neere as God shal giue him grace and the infirmitie of mans corrupt nature will admitte But a iustified man is he that hauing no Iustice or righteousnesse in him before is accepted of God for iust his iniquitie being pardoned and his sinnes couered ¶ Looke Righteous IVSTICE The definition of Iustice. MEn doe sundry wise define Iustice some man bringeth one thing and some another Aristides said It is not to couet any other mans goods In the definition of Iustice some man bringeth one thing and some another which rather belong to some parte thereof then whereby the whole is defined In my iudgement we must first see what it is to be iust that thereby we may come to the knowledge of Iustice
chastitie Let euery man for auoyding of fornication haue his wife and euery woman haue hir husband ¶ Héere S. Paule commaundeth that where as any daunger of fornication is yâ— euery man in auoiding of vicious lyuing should take a wife héere is no man excepted for the text saith euery man and specially to them that cannot liue sole The occasion that S. Paule had to write this text to the Corinthians there were certaine men among them that reckoned it an holinesse and a perfection as certaine men do now for Priests that Christen men should liue sole without wiues as the text declareth it is good for a man not to touch a woman To this their holy hypocrisie S. Paule doth aunswere in this manner To auoyd fornication saith he let euery man marrie a wife marke how he biddeth them to marrie he biddeth them not to fast nor to labour nor yet to weare haire to chasten their bodyes but alonely to marry As who should saye God had ordained and approued a lawfull and lawdable remedie for euery man that had not the gifte of chastitie D. Barnes Against condemners of marriage The spirit speaketh euidently that in the latter times some shall depart from the faith and shall giue héede vnto spirites of errour and doctrines of diuells which speake false through hypocrisie and haue their conscience burned with an hot yron forbidding to marry c. ¶ S. Paule hauing the spirite of God did prophecie that there should come men in the latter dayes which should forbid mariage and these men shall speake lyes through hyprocrisie Now marke the text Men shall forbid mariage and that in the latter daies The truth is that no man hath forbidden any certaine state of men to marrie but the Pope onely wherefore this text must néedes touch his kingdome seeing that he is also in the latter dayes There were certaine Heretikes called Taciani which did condemne fully and wholy all manner of marriage And though S. Paule speaketh against them yet in very deede the Popes doctrine is not excepted séeing it is contained in these latter dayes For though there were twentie heresies more then â—aciam yet must the text be applied against them all that doth condemne or els dispise marriage in the whole or in part for the text is against them all that doth condemne marriage specially in the latter daies But he that doth forbid his Priests to marry doth forsomuch forbid marriage Ergo the texte is against the Pope Note also that these men which forbid marriage shall haue an holy colour of hypocrisie Now hath the Pope forbidden the Priests to marry vnder the coulour of holynesse because as he saith his Priests must be pure and cleane As who should saye that marriage were vncleane and vnpure for Priests to vse What can be holy hypocrisie if this be not hypocrisie Heere is the holy and pure institution of God condemned as a thing vncleane for his Priests to vse Moreouer the Tacians did not forbid marriage vnder the coulour of holinesse but they said it was fully and wholly an vnlawfull thing the which doctrine had no manner of colour But the Pope saith Mariage is good and laudable in it selfe but his Priests be too pure and too holy for to vse that simple thing for it is not a thing saith he that doeth become the state of perfect men but it belongeth to weake and vnperfect men Now iudge whether the Taciani or the Papiani doth pretend the greatest colour of holinesse Heretikes saith S. Hierome and all such as pretend that they loue chastitie doe very seldome loue it indéede as Manicheus Arrius Marâ—ion Tacianus the renuers of the olde heresie They promise honny with a poysoned mouth but according to the saieng of the Apostle It is a filthy thing to vtter what they doe in secret Eph. 5. 12. ¶ Saint Hierome in this place inueigheth against the old heretiks which wold not marrie themselues nor allow marriage in other but pretended such a hollinesse with a shewe of virginitie and hatred of marriage that with their holy lookes and swéete wordes they deceiued the people Doct. Ponet How marriage is no hinderaunce to godlinesse Notwithstanding marriage haue much trouble in it selfe yet may it be so taken and vsed that it shall be no hinderance to perfect lyfe Againe he sayth excuse not thy selfe by thy marriage thy Lorde was at the marriage feast be honoured marriage with his presence And yet doest thou blame marriage And saist thou that marriage is an hinderance vnto godlines I tell thee marriage is no manner hinderance vnto godlinesse Wilt thou know that it hindereth not to haue wife children Had not Moses wife and children Behold Peter a piller of the Church he had a wife therefore finde no fault with marriage Againe writing vpon the words of the Prophet Esay Vidi dominum c. He sayth who speaketh these words Esaias the beholder of the celestial Seraphins Who not withstanding he had company with his wife yet he quenched not the grace of God Againe Esay had a sonne and a wife that thou maist vnderstand that marriage is not euill but that fornication is ill Againe what did marriage hinder thee No thy wife is giuen thee to be thy helper and not to deceiue thée Iewel fol. 178. and. 179. Proues for the marriage of Priests For this is the will of God euen that ye should be holy and that ye should absteine from fornication that euery one of you should knowe to kéepe his own vessell in holynesse and honour ¶ Héere Saint Paule saith that it is the wil of God that euery man should abhorre fornication who will then resist the wil of God and not regard the thing that God will haue done Furthermore the will of God is sayth S. Paule yâ— euery man should kéepe his vessell in honour Now if Priestes be men haue not the gift of chastitie then are they bound to regard this commaundement for he saith euery man Marke how S. Paule also calleth the vessell of married men honourable sanctified wherefore then shuld it be vnlawfull for a Priest to vse a sanctified and an holy vessell How can man now for anie occasion curse that thing that God hath sanctified or make it vncleane that God hath purified but Saint paule prophesied of such men D. Barnes Haue we not power to lead about a wife béeing a sister as well as other Apostles as the brethren of the Lord and Cephas ¶ This text doth cleerly proue that Peter other Apostles had wiues And wherefore then shoulde it be vnlawfull for Priests to marrie they are no better nor no holyer then the Apostles were But heere will some say that the Apostles hadde wiues before that Christ did choose them but afterwarde they forsooke their wiues and followed Christ which thinge is not true that they forsooke their wiues for that hadde beene plainely against the doctrine of their Maister
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
congregation of such pure doctrine and perfect liuing that he made all that professed Christ to followe his example To be short philo the eloquentest writer of yâ— Iews perceiuing the first congregation of Alexandria yet to perseuer in the Iewish religion wrote a booke of their conuersation as it were in the praise of his Nation and as Luke sheweth how all thinges were common amonge the beléeuers at Hierusalem So did he put in writing al that euer he sée done at Alexandria during the time that Marke there taught preached He died in the eight yeare of Neros reigne was buried at Alexandria In whose place succéeded Aniamis Erasmus Of the martirdome of this Euangelist This Marke was the first Bishop of Alexandria and preached the Gospell in Aegypt and there drawne with ropes vnto the fire was burned and afterward buried in a place called there Bucolus vnder the raigne of Traianus the Emperour Booke of Mar. fol. 52. What the Marke in the right hand signifieth And made all c. to receiue a marke in their right hand and in their forehead c. ¶ Wherby he meaning the Pope renounseth Christ for as faith the word the Sacraments are yâ— christians markes so this Antechrist will accept none but such as will approue his doctrine so that it is not inough to confesse Christ beléeue the Scriptures but a man must subscribe to yâ— popes doctrine Moreouer their chrismatories greasings vowes othes shauings are signes of this marke Insomuch yâ— no nation was excepted yâ— had not many of these marked beasts Ge. Markes to know the false Apostles by There are two markes to know the false Apostles by The one is when they leaue Christ serue their bellies the other when they regard not the holy Scriptures preach lyes and their owne fantasies as S. Paule saith they serue not Christ but their owne bellies and with swéete and flattering words deceiue the hearts of the innocents Rom. 6. 18. MARS STRETE What Mars strete is PAule stoode in the middest of Mars strete ¶ This was a place so called as you woulde saye Mars hill where the Iudges sat which were called Areopagitae vpon weightie affaires which in olde time arrained Socrates and afterward condempned him of impietie Theo. Beza MARTIR What maketh a Martir IT is not the death but the cause of the death that maketh a Martir Saint Austen saith Tres erant in cruce c. There were three hanged on the crosse The iust was the Sauiour the second to be saued the third to be dampned The paine of all thrée was one but the cause was diuerse Iewel fol. 30. It is no hard matter by words to testifie the truth But those testimonies are most weightie which are sealed with bloud and with death Howbeit this is to be knowne as Augustine putteth vs in minde that the paines and punishmentes or death make not martirs but the cause For otherwise manye suffer many gréeuous things which yet are not martirs for the same Augustine to Bonifacius of the correction of the Donatists and in many other places testifieth that there were in his time Circumcelliones a furious kinde of men which if they coulde finde none that would kill them oftentimes threw themselues downe headlong and killed themselues These men saith hée are not to be counted for martirs Wherefore there séeme to be thrée things required to cause a man to be a martir First that the doctrine which he defendeth be true and agréeable with the holy Scriptures The second is that there be ioyned integritie and innocencie of lyfe that he not onely by his death but also by his lyfe and manners doe edifie the Church The third is that they séeke not to dye for boasting sake or desire of name or fame c. Pet. Mar. vpon the Rom. fo 233. How Martirs ought not to be worshipped Cyrillus in his sixt booke Contra Iulianum sayth We neyther say that the holy Martirs are Gods neither are we wont to worship them but rather we doe honour them with laudes and praises because they did stoutly fight for the truth yâ— they might keepe the sinceritie of faith MASSE How the Masse as they call it was vsed at the first FIrst they sayd Confiteor and acknowledged themselues to be sinners And then the Priest prayed in generall for all estates and degrees and for increase of grace and in especially if neede required Unto which prayers the people harkened and sayd Amen And then the Gospell and glad tidings of sorgiuenesse of sinnes was preached to stirre our faith and then the Sacrament was ministred for the confirmation of yâ— faith of the Gospell and of the testament made betweene God and vs of â—orgiuenesse of sinnes in Christs bloud for our repentance and faith As ye sée how after all bargaines there is a signe thereof made eyther clapping of hands or bowing a pennie or a grote or a peece of golde or giuing some earnest And as I shewed you after a truse made they slewe beasts for a confirmation And then men departed euerye man to his businesse full certified that their sinnes were forgiuen and armed with the remembraunce of Christs passion death for yâ— mortifieng of the flesh all the day after And in all these was neither the Sacrament neither other ceremonies of the Masse Image seruice to God holy déeds to make satisfaction for our sinnes or to purchase such worldly things as the Gospell teacheth vs to despise And now compare this vse of the Masse to ours sée whether yâ— Masse be not become yâ— most damnable Idolatry Image seruice that euer was in the world Tindale fol. 427. How the Popish Masse is falsified vpon S. Iames. The Papists doe bragge that S. Iames did vse their manner of Masse at Hierusalem S. Marke at Alexandria and S. Peter at Antioch But they haue no historie touching this matter worthy Though they vsed yâ— Lords supper as Christ our Maister did and as Paule also at Corinth yet they did not vse it as the péeuish Papists doe now the Masse That Ignatius Policarpus Ireneus make mention of is not like the popish Masse They confesse yâ— Basilius Magnus Hierome Ambrose vsed an other order in the administration of the Lords supper then is now vsed and that diuerse haue vsed diuerse fashions therin by their owne words Therefore it is manifest that this kinde of Massing is not the ordinance of Christ but inueÌ„ted by mans wit and pollicie without the word of God Thus saith the prechers of the Gospell at Basil. Bibliander S. Gregory saith that the Apostles had no peculiar manner in celebrating the Masse but that they only sayd yâ— Lords praier whose words be these The manner of the Apostles was yâ— onely at the saieng of the Lords praier they consecrated the sacrament D. Barnes fol. 356. By whom the Popish Masse was patched Who so list to know the often alterations and chaunges of
the Masse let them read Platina and Polidore Virgil touching the same and ther shall they finde how by whom vpon what occasion and in what processe of time all the parts of the Masse were peeced and set together And that in the space of seauen hundred years surely and with much ado it was made vp at last and brought to some perfection Iewel How the Masse is not a sacrifice propiciatorie It is proued by Saint Paule in his Epistle to the Hebrues that the offring of the Priest in the Masse or the appointing of his ministration at his pleasure to them that be quicke or dead cannot merit or deserue neither to himself nor to them for whō he singeth or saith the remission of their sinnes but y◠such popish doctrine is contrarie to the doctrine of the Gospel iniurious to the sacrifice of Christ. For if onely the death of Christ be the oblation sacrifice and price wherfore our sins be pardoned then the act or ministration of the Priest cannot haue the same office Wherfore it is abhominable blasphemy to giue that office or dignitie to a Priest which perteineth only to Christ or to affirme that the Church néed of any sacrifice as who should say that Christs sacrifice were not sufficient for the remission of our sinnes or else that his sacrifice shoulde hang vppon the sacrifice of a Priest Cranmer MASSILIANI Of the opinions of these Heretikes MAssiliani were idle Monks whom the diuell had possessed they sayd that the body of Christ in the Sacrament did neither good neither harme They said Baptime was to no purpose Lentus Bishop of Melitena draue the théeues out of their dennes the wolues from among the shéepe set the Monastaries on fire Theodoretus li. 4. chap. 11. These heretiks wer called also Euchitae so called because of their continual praieng It is a wonder saith Augustine to heare what a number of praiers they run ouer much like vnto the late mumbling of praiers vpon beads where Christ said pray alwaies S. Paule Pray without intermission which is deuoutly to be taken for euery day they do it too much therfore saith Augustine to be nūbred among heretiks They say when the soule is purged y◠a Sow with her pigs is séene to come out of mans mouth that a visible fire entereth in which burneth not These Euchits did think that it apperteined not vnto Monks to get their liuing with y◠sweat of their browes but to liue idly Epiphanius saith that when Luppicianus the Praetor executed some of them for their lewdnesse they called themselues Martirianos Some of them thought that it was their duetie to worship the diuell least he should hurt them These were called Satiniani If ye called any of them Christ a Patriarke a Prophet or an Angell he would answere that he was They slept like Swine men and women all in one heape August li de haeraes Epi. haer 80. These Massilians were condempned in the generall counsell helde at Ephesus in the time of Theodosius lunior Cyril li. Apologet. MAISTER What the Maisters office is to the Seruaunt Ye Maisters doe vnto your seruaunts that which is iust and right putting away all bitternes and threatnigs knowing that ye also haue a Maister in heauen The Pharesies dissembling in calling Christ Maister Maister we know that thou art true ¶ This is a deceitful dissimulation they are not ashamed of inconstancie by the which they now call him Maister whereas before they blasphemed him saieng that he had the spirit of Belzabub euen so in an other place the Pharesies which were the Maisters of these Ambassadours sayd vnto Christ Maister wée woulde sée a signe of thee And againe Maister this woman was taken in adulterie But they called him Maister whose disciples they would not be for they sayd vnto that begger to whom Christ restored his sight be thou his Disciple for we are Moses Disciples Heere the Prouerbe is fulfilled Such lippes such lettice The Pharesies were dissemblers and hypocrites their Disciples follow them in all points Marl. fo 502. MATHEVV The lyfe of Saint Mathew written by Saint Hierome MAthew which was otherwise also called Leuy being of a publican made an Apostle first of al other cōposed wrote in Iewry the Gospell of Christ in the Hebrew tongue for their behoofe and cause which being of the circumcision had beleeued which Gospell what person did afterwarde translate into Greeke it is not very certeynly knowne But truelye the very Hebrue it selfe is had euen vntil this present day in y◠Librarie of Cae 〈…〉 〈…〉 〈…〉 e which Librarie Pamphilus the martir did with all possible studiousnesse set vp and make And I my selfe also had the same Gospell of Mathew in Hebrewe lent me to coppye it out of the Nazarites which in Beroea a Citie in Syria doe vse the same booke wherein is to be noted and obserued y◠wheresoeuer the Euangelist either in his owne person or else of the person of our Sauiour doth vse any allegations of the olde Testament he doth not followe the authoritie of Septuaginta that is to say of the threescore and ten translaters but of the Hebrue Of the which sort are set forth these two citations heere ensuing Out of Aegypt haue I called my sonne And for a Nazarite shall he be called Erasmus MATRIMONIE ¶ Looke Marriage MEDIATOVR Proues that Iesus Christ is the onely Mediatour betweene God and man ¶ There is one God and one mediatour betwéene God and man which is the man Christ Iesus ¶ If there be but one mediatour as Saint Paule saith there is not then cannot Saints come to make mo then one Saintes cannot be mediatours for other because they haue néede of a mediatour themselues D. Barnes Christ is our mouth wereby we speake vnto the Father our eyes whereby we sée the Father our right hande whereby wée offer our selues to the Father without whose intercession neither we nor all the Saints haue ought to doe with God Ambrose in his booke of Isaac and the soule We haue all things in Christ If thou desire to be cured of thy wounds he is thy Phisition If thou be gréeued with thy sinnes he is thy righteousnesse If thou lacke helpe he is thy strength If thou feare death he is thy lyfe If thou be in darknesse he is light If thou wilt goe into heauen he is thy way If thou séeke meate he is thy nourishment Ambrose in his 4. booke vpon Saint Luke We are reconciled and brought in fauour againe with God through Christ which is the mediatour that of enimies wée might be made sonnes Neither should we be deliuered through him as onely y◠mediatour of God and man Christ Iesus if he were not also God But when Adam was made that is to wit a right man he néeded no mediatour but when as sinnes did separate sunder mankinde farre from God we must be brought in fauour againe with
vp any in heauen earth or hell to be equall or partner with him but beléeuing confessing him to be all in all things The onely Creator and maker the onelye frée giuer of all goodnesse and the onely peace maker between God and vs. The other kinde of meriting is by Satan the world and the flesh contrary in all points to this that is to say taking all cares vpon our selues séeking wayes to crucifie and offer vp Christ againe refusing to crucifie our selues hauing all trust in our owne workes and other creatures merites making the dead Saints obteiners of merits through their prayers and merits yea making them mediatours and peace makers betwéene God and vs. Rob. Crowley MESECH AND KEDAR What manner of people these were MEsech and Kedar were two sorts of people inhabiting néere vnto the Iews of which yâ— first came of Iâ—pheth as Moses teacheth and the second of Ismael Both of them were barbarous cruell and without all humanitie dwelling in tents To these cruell people Dauid compareth the Israelites which were no lesse cruell and spitefull against Gods people then they Luther vpon the Psal. fol. 18. ¶ These were people of Arabia which came of Iapheth Gen. 10. 2. Geneua MESSENGER The meaning of these places following WHo is so blinde as my messengers ¶ By messengers he meaneth the high Priestes and those that had cure of the people Those shuld haue taught the other but they were blindest of all as Christ declareth in the Gospell Such there be at all times and shall be vnto the worlds ende T. M. ¶ By the seruaunt messenger and the perfect man he meaneth the Iewes and their Priests who ought of all other people to haue had knowledge and so haue serued God perfectly The Bible note What the messenger of Satan meaneth The messenger of Satan to buffet me ¶ The messenger of Satan which he calleth the vnquietnesse of the flesh Paule doth vnderstand the enimies of the truth false Prophets and persecuters of Gods word with all kinde of aduersities and troubles wherewith the flesh is disquieted and vexed And those things did by the diuine prouidence of God happen vnto Saint Paule least he should be puft vp aboue measure because of his reuealations Ambrosius Erasmus ¶ Looke Flesh. MESSIAH How the word Christ in Hebrue is called Messiah THat is called Christ. ¶ In Hebrue Messiah It signifieth annoynted Iesus Christ then is the earnest and pledge of Gods promise by whom the grace and fauour of God is promised to vs with the Holy ghost which illumineth lighteth and renueth our hearts to fulfill the same Tindale We haue found Messiah ¶ That which is in the Hebrue text Messiah is in the Greeke Christos in the Latin text Vnctus which thrée words haue all one sense But these wordes We haue found Messiah séemeth to be spoken with great Emphasis or force and doe note that Symon also to whome Andrew tolde the newes burned meruailously in desire toward Christ for his words are thus much in effect reioyce brother for him whom both of vs haue sought so carefully we haue found euen the Sauiour Christ. He spake not doubtfully as did the woman of Samaria which said Is not hée Christ But as one fully certified Andrew saith we haue found Messiah Marl. vpon Iohn fol. 36. MEASVRE Of the spirite of God giuen by measure FOr God giueth not the spirit by measure ¶ Some extend this place to the common dispensation because God which is the bottomlesse wel of all goodnesse doth nothing at all emptie himselfe when largly and plentifully he powreth his giftes vpon men They which powre water out of any vessel or draw a Well come at the length to the bottome of the same but we neede not feare to doubt of the lyke to be in God For the more his gifts are bestowed vpon vs the more plentifull they abound This exposition seemeth to haue some colour because the sentence is somewhat intricate and obscure Notwithstanding their opinion séemeth more probable which interpret this to be spoken concerning Christ and so the sence and meaning is that the spirite is not giuen by measure to Christ as though the grace in him were to be measured euen as as the Apostle Paule teacheth that to euery one is distributed according to the measure of the gift so that no one man aboundeth at the ful And verely the spirit must rest vpon Christ without measure to the end we might all receiue of the fulnesse of the same c. Marl. vpon Iohn fol. 97. MEATE What the meate is that Christ said he had to eate I Haue meate to eate that ye knowe not of ¶ His meate is to doe the will of his father and the chiefe thing of his fathers will is to preach the Gospell to all the world which thing was euen now at hand to be done as when the corne is ripe men must fall to haruest Tindale How we ought not to hurt our weake brother with our meat Cause not your treasure to be euill spoken of ¶ We cause our treasure that is to say yâ— Gospell to be euill spoken of when we without any respect of the weake S. Paule calleth them weake which be nothing strong in the faith and for lacke of instruction yet make conscience of this meate or that meate doe eate indifferently all kinde of meates giuing therein to these weake persons an occasion to thinke to say that we séeke nothing els in the Gospel but yâ— pampring vp of our bellies S. I. Ch. ¶ Which is the benefit of Christs libertie by abusing whereof ye cause yâ— weaklings to blaspheme the Gospell which might séeme to them contrary to Gods will and the doctrine of the Lawe Geneua How meate defileth not a man There is nothing without a man that can defile him ¶ Meate defileth not if it be taken and receiued with faith And if anye man make this Obiection saieng Doth not meate and drinke defile them that surfet and are dronken Aunswere that surfetting and dronkennesse ought not to be imputed to the meate but to the inordinate lust of the heart S. I. Cheeke ¶ There is no outward or corporall thing which entereth into man that can defile him meaning chiefly of meates which if they be taken excessiuely it commeth of the inordinate lust of the heart and so the lust is euill Geneua The meaning of this place following Come eate of my meate and drinke of yâ— wine that I haue drawen ¶ By the meate drinke is meant the word of God the ministration of the Sacraments whereby God nourisheth his seruaunts in his house which is the Church Geneua MICHAEL The meaning of this place following MIchael the Archangell when he stroue against the diuell disputed about the body of Moses c. ¶ Of Moses it is writtten the last of Deut. That he died in the land of Moab was buried and
beléeue but to them that beléeue not And plainly to argue that a thing is good because a miracle is shewed by it or else to approue a present vse by that which néedfully sometime was done hath too many absurdities and inconueniences to bée yéelded to D. Calfehill Whether we should beleeue miracles If onely the word of God is to be beléeued why said Christ that if they would not beléeue him they should yet at the least beleeue his works To this we aunswere that miracles are as testimonies by which men are the easilier brought to beléeue so that they are things by meanes whereof men beléeue not that faith is directed vnto them as vnto his obiect although as touching the miracles of Christ of the Apostles we must beléeue yâ— they were done by God not by Belzabub or by the diuell as the Pharesies slaunderously reported and this is conteined in the word of God for it giueth testimony yâ— these miracles should be wrought that they were wrought in their due time namely in the preaching of the second doctrine c. Pet. Mar. vpon the Rom. fol. 326. In olde time it was knowne by miracles who were the true Christians and who the false but nowe the working of miracles is taken quite away and rather found among them that be false Christians Why miracles be not done now a daies To these that demaund this question why is not miracles done now a daies by the ministers of Gods word Aunswere Because that the glorie of Christ truth of Gods word was confirmed by miracles long agoe which being done they haue discharged their duetie Hemmyng Pope Leo maketh them answere thus ye foolish Scribes wicked Priests the power of our sauiour was not to be shewed at the discretion of your blindnesse God sheweth his miracles when and where and to whom he will Whosoeuer requireth miracles to bring him to the faith is himself a great miracle that the world beléeuing remaineth still in vnbeliefe How Miracles are wrought by the diuell In the end of time power shal be giuen to the diuel to work profitable signes and miracles so that then we cannot knowe the mysteries of Christ by that they work profitable miracles but by that they worke no miracles Let no man say saith S. Austen therfore it is true for that this man or that man hath wrought this or that miracle or for that men make their praiers at the tombs of the dead and obteine their desire or for that these or these miracles be wrought there c. Away with these things they may be either the iuglings and mockeries of deceitfull men or else illusions of lieng spirits S. Austen saith Contra istos c. My God hath warned me to beware of those mongers of miracles saieng In the last day shall rise vp false Prophets working signes wonders to the end of it be possible to bring the elect to errour behold I haue forewarned you therfore the bridegrome hath willed vs to beware for we may not be deceiued no not by miracles Alexander of Halys saith In the sacrament it selfe there appeareth flesh sometimes by the conueiance of men sometimes by the working of the diuell Nicholas de Lyra saith sometime in the Church the people is shamefullye deceiued with feined miracles wrought either by the Priestes or else by their companions for lucre sake S. Austen saith to Faustus the Maniche ye worke no miracles and yet if ye wrought anie at your hands we wold take heede of them The Prophet Ieremy saith They haue deceiued my people by their lies and by their false miracles These wonders which they call miracles be wrought daily in the Church not by the power of God as many one thinke but by the illusion of Satan rather who as the Scripture witnesseth hath bene loose now abroad 500. yeares according as it is written in the booke of the Apocalips after a thousand years Satan shall be loose c. Neither are they to be called miracles of true christian men but illusions rather whereby to delude mens mindes to make them put their trust in our Ladie and in other Saints and not in God alone to whom be honour and glory for euer Bilney in the bo of Mar. fol. 1140. Vulgus hominuÌ„ c. The common people saith he estéemeth Saints by miracles counteth him the greater that hath done mâ— miracles but they erre manifestly that so iudge Miracles are indéed to vse S. Paules words the operatioÌ„ of great works the gift of the holy Ghost But heereon they are not onely estéemed Saints else the blessed virgin and Iohn Baptist were of all Saints yâ— least that are dead to haue wrought no miracles We may not therefore esteeme Saints héerevpon Moreouer oftentimes miracles are giuen to the euill for many shall say in yâ— day Lord Lord haue we not cast out diuels in thy name and I shall say vnto them I haue not knowne you Why Christ did not many miracles in his owne country And he did not many miracles thereâ— c. ¶ Christ might haue wrought miracles yea though they beleeued not but he did not work many yâ— for their own profit Least if he had done there as he did in other places their condemnation should haue ben greater Sir I. Cheeke How to know true miracles from false Euen as we take those Sacraments for true Sacraments ceremonies which preach vnto vs Gods word so do we account these for true miracles only which moue vs to harken vnto yâ— word of God Other rule theÌ„ this to discerne theÌ„ by ther is not namely yâ— the true are done to prouoke meÌ„ to come harkeÌ„ vnto Gods word and yâ— false to confirme doctrine yâ— is not gods word How faith grounded vpon miracles abideth not What a multitude came out of Aegipt vnder Moses of which the Scripture testifieth yâ— they beléeued moued by yâ— miracles of Moses Neuertheles yâ— scripture testifieth yâ— vi hundred thousaÌ„d of those beléeuers perished through vnbeliefe left their carcasses in the wildernes neuer entred into yâ— land yâ— was promised them Iudas beléeued because of Christ his miracles Symon Magus beléeued through occasion of Philips preaching but Peter sayde that his heart was not aâ—ight with God Act. 8. How false teachers shall deceiue by nothing more then by miracles Christ saith there shall arise false anointed and false Prophets and shall shew great miracles Also in the same chapter verse 5. Many shall come in my name c. by the which words it appeareth that they must be in the church of Christ of them that shall call themselues Christians What the cause of false miracles is The cause of false miracles is for that they loue not the truth and therfore God hath promised by S. Paule to send them abundance of false miracles to stablish them in lies and to deceiue them lead them
to forgiue him all such and secret hid sinnes wherein hée had offended the most pure and perfect lawe of God but also he desireth him vtterly to pourge him of all his secret and subtill sinnes saieng Ab occultis meis munda me vnto this place of the Prophet séemeth the saieng of Saint Paule to agree very well when he saith Nihil mihi conscius sum sed non in hoc iustificatus sum Mine owne conscience accuseth me of no fault and yet I am not because of that iustified before God for we sinne vpon a good intent and so by ignoraunce commit great offence against God In all such cases a man offendeth not his owne conscience and yet he offendeth God Ric. Turnar OFFERINGS What Offerings did signifie vnto the people THe Offerings were signes and did certefie a man that God was at one with him and was his friend and loued him For the fat of the beast was offered and wine thereto as though God had sate and eate and dronke with them and the rest they and their housholds did eate before God as though they had eaten and dronken with God and were commaunded to bée merry to make good chéere full certified that God was at one with them and had forgotten all olde offences and now loued them that he woulde fulfill all his promises of mercie with them Tindale OYLE What Oyle doth signifie in this place following ANd make of them holy annoynting Oyle ¶ This holy annoynting Oyle doth figure the vertue of the Holy ghost declared or shewed by the word of God and descending downe first on the head of Aaron which is Christ and consequently vpon the Apostles and all the faithfull As Psalme 133. 2. T. M With my holy Oyle haue I annoynted him ¶ By the holy Oyle is vnderstood the holy Ghost the grace the mercie and word of God by the which the soule is refreshed and deliuered from paine to spirituall ioye Geneua Is lyke the Oyle that runneth vpon the head c. ¶ The oyntment was a figure of the graces which came from Christ the head vnto the Church Geneua What the Oyle of gladnesse is The Oyle of gladnesse is the gifte of the spirite of God gladnesse to our selues because it filleth vs with ioye in the Lord and gladnesse to other because it powreth grace into our lippes to comforte the weake hearted and to make vs a swéete sauour of lyfe vnto lyfe to all that hearken vnto vs. Deering Thy God hath annoynted thée with the Oyle of gladnesse ¶ Hath established thy kingdome as the figure of Christ which is the peace and ioye of the Church Of the Oyle that Saint Iames speaketh off Annoynt him with Oyle in the name of the Lord. ¶ Among those Nations vnto which S. Iames wrote this Epistle it was the manner to annoynt their bodye with Oyle which thing Christ commaundeth his Apostle to doe And Oyle is to manye diseases as a wholesome medicine We where such annoynting is not vsed maye vnder the name of Oyle vnderstande the Office and duetie of Charitie in ministring vnto the sicke such things as he néedeth Tindale ¶ Oyle was much vsed in Palestina and was counted medicinable Mark 6. 13. Luke 10. 34. Therefore where the Apostles doth commaund that Elders should annoynt with Oyle the bodies of the sicke his meaning is that they shall in no wise despise those meanes that God hath appointed naturally to be vsed for the healing of the sicke Sir I. Cheeke ¶ The Oyle that S. Iames speaketh of was not a necessary Sacrament of the Church to continue for euer but it was a miraculous gifte of healing lasting for the time lyke as other miracles did Iewel And they annointed many with Oyle that were sicke and healed them ¶ This oyle was a signe of this miraculous working and not a medicine to heale diseases so that the gifte of miracles ceasing the ceremonie is to no vse How the Oyle that the Papists doe vse came not from the Apostles The Apostles in olde time gaue the Holy ghost by laieng on of hands but now a daies because Bishops he not so holy order hath bene taken that they should giue this Sacrament with Chrisme Iewel ¶ Extreme vnction as they tearme it was that Ceremonie which the Apostles vsed oftentimes when they healed the sick annoynting theÌ„ with Oyle For as they laied their hands vpon those whom they baptised giuing to them the Holy ghost visibly so lykewise when they healed any sicke man they did eftsoones annoint him with Oyle to signifie vnto him from whence the gift of health did come that is from the Holy ghost F. N. B. the Italian How the Oyle is compared to the bread in the Sacrament Cyrillus writing of the Oile saith thus Beware thou think not this to be Oyle onely For as the bread of the Sacrament after the inuocation of the Holy ghost is no longer common bread but the body of Christ so this holy Oyle is no longer bare or common Oyle but it is the grace of Christ. ¶ By these words there appeareth lyke chaunge in the Oyle and bread For as the Oyle is the grace of God so is the bread the bodye of Christ and as the nature and substaunce of the Oyle remaineth still although it be not bare or common oyle so the nature and substaunce of bread remaineth still although it be not common or bare bread OLDE MAN What is vnderstood by our olde man KNowing this that our olde man is crucified with him ¶ By the olde man he vnderstandeth our naturall disposition that we haue of our first parents which is slow to vertue but most prone and ready to sinne It is also called the body of sinne Sir I. Cheeke Olde wine ¶ Looke Wine ONELT FAITH How onely faith iustifieth proued by the Doctors SAint Ambrose saith They are iustified freely because working nothing requiting nothing they are iustified by onely saith through the gift of God Againe he saith in the same place This was Gods determination that the lawe surceaâ—â— the grace of God should require onely faith vnto saluation Againe he saith Rom. cap. 9. Onely faith is laied or appointed for saluation He knoweth himselfe to be voide of true righteousnes and to be iustified by onely faith in Christ. Theodorus saith Not by any workes of ours but by onely â—aith he haue got the mysticall good things Origen saith Wher is now thy boasting of thy good works it is shut out Paule saith that the iustification of only faith iustifieth so that all men onely beléeuing maye be iustified although he haue done no good workes at all Chrisostome saith they sayd Who so stayeth himselfe by onely faith is accursed Contrariwise Saint Paule saith that whosoeuer stayeth himselfe by onely faith he is blessed They be manifestly blessed whose wickednesse be forgiuen without any labour or worke and their sinnes hidden without any workes of
imputed vnto him the first Article All men were in the first man created without sinne all by the transgression of the same man haue lost the freedome of our nature from thence we tooke the manifolde corruption both of body and soule from thence ignoraunce and dulnesse hath ensued c. Ambr. in his 1. booke and 3 Chapter of the calling of the Gentiles In the lawe it is commaunded that for him that is borne a paire of Turtles or young Pigeons shoulde be offered of the which the one should be for a sinne Offering and the other for a burnt Offering For what sinne is this one Pigeon offered Could this new borne childe sinne Yea euen then he hath sin for the which he is commaunded to offer a sinne Offering from the which ther is no man cleane and though he be but one day olde Origen in his 5. booke and 6. chap. vpon the Rom. No man lyueth heere vpon earth without sinne Hiero. in his 29. Epistle There shall be no iudgment without mercie for because ther can no man liuing be found cleane without filthines no though he were but one day olde from his birth Basil. vpon the 32. Psalme No man is cleane from filthinesse no not an Infant of a daye olde hath a cleane life héere vpon earth Barnard in his second sermon vpon the first Sunday after the Epiphany OTH What an Oth is AN Oth is the calling or taking to witnesse of Gods name to confirme the truth of that we saye c. Bullinger fol. 132. An Oth is a way or meane whereby contreuersies are ended and promises perfourmed by the calling vpon the name of God For it is written in the Lawe If a man deliuer vnto his neighbour Oxe or Asse or Shéepe to pasture and it dye or be hurt or driuen away no man séeing it then shall an Oth of the Lord goe betweene them and he shall sweare whether he hath put any hand to the taking away of his neighbors goods or not And the owner of the goods shall receiue the Oth. And if he by the Oth that he hath taken saith that he hath put no hand to it then shall he not make it good c. And this must bée done before the Gods that is to saye before the Iudges and Magistrates ¶ An Oth is also a meane whereby promises are performed as in Gen. 21. where Abraham sware to Abimelch y◠he wold neither hurt him nor his posteritie and performed it indéed How an Oth is lawfull Lawfull it is for the Magistrate when they put any man in office to take an Oth of him that he shall be true diligent and faithfull therein as Iacob for the commoditie and profit of his posteritie tooke an Oth of Laban the Idolater Lykewise Iudas Machabeus of the Romanes for the same purpose Also Princes may demaund an Oth of their Subiects Commons for the sauegard of their lands and people But they that sweare must haue these properties They béeing required of the Magistrate must sweare truly minding neither fraude or deceipt but witnesse onely the truth séeking no parcialitie but the truth not themselues but the glory of God the profite of of theyr neighbour and the Common wealth of GODS people How an Oth is damnable To sweare to doe euill as to slaye to rauish or to robbe is damnable without faile and to performe such an Oth or to doe those wickednesses indéede is a double damnation both to him that so sweareth and also to the Iudge that causeth him to sweare Such an Oth was the cursed Oth that King Herod made vnto the Daughter of Herodias his harlot for the heade of holy Iohn Baptist whome Christ calleth a wily Foxe for his craftie conueyaunce A colour was this Oth of his cruell Tyranny and a cloake to his most spitefull murder For through that meanes was Iohn done to death Neither was an Oth ordeined after the minde of Saint Austen to binde the perfourmaunce of man-slaughter robberie Idolatry or other sinnes Rather had Dauid breake his Oth then to fulfil it with bloudshedding Wheras Dauid did not by shedding of bloud performe his promise bound with an Oth therein his godlines was the greater Dauid sware rashly but vpon better and godly aduise he performed not the thing he had sworne By this and by like it is declared that many Othes are not to be obserued Now he that sweareth so doth sinne but in chaunging his Oth hée doth very well He that chaungeth not such an oth committeth a double sinne First for swearing as he ought not and then for doing that he should not Bullinger fol. 134. How wicked Othes vowes are to be broken Othes are to be obserued when their ende is not euill nor to the hinderaunce of soules health In which promises sayth Isidore let faithfulnesse haue place In filthie vowes chaunge thy decréed purpose Doe not the thing in effect that thou hast without consideration sworne vnto for the promise is euermore wicked that cannot be done without sinne Therefore if the Iudges or Rulers should inforce the inferiour subiect to sweare to the things that were against soules health or Gods honour as to worship an Idol or to an Innocents vndoing they ought rather to dye then to obey as did Eleazarus with the seauen faithful bretheren and their mother in the Machabees for much better it is saith Saint Peter in such a cause to obey God then man Of Herodes wicked Oth. Neuerthelesse for his Oth sake c. ¶ Better it is otherwhises to forswere himselfe then to do any vngodly thing This déede of Herod can in no wise be excused for if she had asked his owne head or hir mothers head he would not haue graunted hir Sir I. Cheeke How Othes first began When the Lawe of naturall loue which God had inwardly written in the hearts of men remained among the good fathers Adam Seth Enoch Noe Abraham Moses other godly men then was no swearing but euery man did vnto his neighbour as he would his neighbour should doe vnto him But when the wicked as Cain the filthie Giaunts Nymroth Cham and such lyke beganne to increase in the lande they contrariwise for want of that rule fell into all manner of abhominable sinnes so that daylye more and more great mischiefes increased And as Ose the Prophette complaineth there was no faithfulnesse no brotherly loue no truth among men but bitternesse lieng manslaughter thefte and adulterie hath gotten the ouer hand In their dayly occupieng was much falshood vsed and that was thought well wonne good that was gotten by deceipt Uery seldome in their bargaining were promises perfourmed more seldome a great deale was faithfull honestie regarded In processe of time therfore were very few or none beleeued vnlesse they tooke God to witnesse that the matter was true Wherepon first of all came vp the swearing of Othes among men to confirme their sayeng with ¶ Looke Swearing
shoulde in countenaunce and iesture make an outward shew of righteousnesse whereas inwardly he is full of all iniquitie rapine and filthy couetousnesse Sir I. Cheeke ¶ Saint Paule doth not curse the high Priest but denounce sharply the punishment of God which should light vpon him in the way of prophesieng Geneua Of the painting of the virgin Mary and of Christ. Some saye that Saint Luke did paint first the Image of the virgin Mary and did sette it foorth with liuely couloures and that Nichodemus who came vnto our Sauiour Christ by night hadde the Image of Christ béeing crucified And that also Agbarus the king of Edessenes did send a Painter to Christ to bring his Image to him and when hée coulde not doe it because of the exceeding great brightnesse of his face Christ himselfe tooke his cloth that he would haue painted him on and did wipe his face therewith and so gaue him in the cloth a liuely Image or resemblaunce of his face sending it to Agbarus who was desirous of it The lyke say they did happen vnto the Veronike when she did reach her fine cloth vnto our sauiour Christ to drie his face with all that did runne full of sweate All these things they father vpon Athanasius which is most false and vntrue First as touching S. Luke it is not in Scripture that euer he was a Painter but that he was a Phisition Scripture maketh mention And béeing a Phisition for the body he was afterward called to be a Phisition for the soule And because that Luke of all other the Euangelists did sette forth most liuely the strong fayth humilitie and lowlinesse al other heauenly vertues of the blessed virgin Mary Some did affirme that Luke painted out the virgin Marie And as for the storie of Agbarus and of the Veronike if any such things had bene done or wrought the Euangelists would as well haue set that forth as they did other things of smaller importaunce They wrote of the Hem of Christs garment but not a word of this meruailous Image of Christs face Therefore such vaine and fond histories ought in no wise to be credited I. Veron PARADISE The meaning of this place following HOw that he was taken vp into Paradise ¶ So the Grecians name that which we call a Parke that is to say a place wher trées are planted and wilde beasts kept By which name they that translated the olde Testament out of Hebrue into Greeke called the Garden whereinto Adam was put straight after his creation as a most delâ—â—able and pleasaunt place And héervpon grew it that the blessed seate of the glory of God is called by that name Beza The felicitie of Paradise described by Saint Austen Man liued in Paradise as he would so long as he willed that God commaunded he liued hauing the fruition of God of whome came his gooddesse He liued wanting nothing hauing in his powâ—r withall to liue continually Meate was euer redy and at hand because he should not be hungrie and drinke for that he should not thirst And tree of lyfe that age should not â—onsume and end his lyfe No corruption was thereâ— neither in his bodie or came of his bodyâ— which was to the loathsomenesse and 〈…〉 He feared neitheâ— inward disease nor outward 〈…〉 〈…〉 his flesh was perfect health and in euerie part of his soule no lesse tranquilitie and quietnesse As in Paradise no griefe was felt through heate or colde So lykewise to the inhabiters ther of happened there nothing through vnlawfull destra or feare that might be vnto the impeachment of his good and godâ—yâ—â—â— liued 〈…〉 In him was ther no foâ—â— coâ—fulneâ—â—â— at 〈…〉 nor yet anie 〈…〉 gladnesse true ioye was in him continued by Godâ— toward whom ther issued a burning 〈…〉 not of a pâ—â—e heart a good conscience and an vnfeiâ—ed 〈…〉 the â—anâ—â— the woman there was 〈…〉 proceeding of vertuous and 〈…〉 watching of minde and body and finally kéeping of Gods 〈…〉 without griefe or grudging 〈…〉 wit yâ— of all yâ— trees in paradise he might lawfully eate so that he absteined from the tree of the knowledge of good and built He therto Saint Austen PARADOX What Paradox iâ— PAradox is a straunge sentence contrarie to the opinion of the most partâ— Or thusâ— It is a straunge sentence not easely to be conceiued of the common sort Pet. Mar. fo 284. PARAPHRASE What Paraphrase is PAraphrase is a plaine setting forth of a text or sentence more at large with suchâ— circumstaunce of moe or other wordes as may make the sentence open cléere plaine familyar which other wise should perchaunce séeme bare vnfruitfull hard straunge rough obscure and darke to be vnderstood of any that were either vnlearned or but meanely letteredâ— Vdal PARDONS Of the Bishop of Romes forged Pardons THe Papists call the treasure of the Church the merites of Christ and of the holyâ— Apostles and Martirs The priâ—câ—â—all custodie of this â—arne as I haue alreadyâ— touched they â—aine to be deliuered to the Bishoppe of Rome that he shoulde haue the distributioâ— of so greatâ— giftes that he might both giue them himselfe and also graunt iurisdiction to other to giue them Héere vpon proceede 〈…〉 the Pope some time pleuâ—rie pardons some pardons 〈…〉 certeine yeares From the Cardinals pardons for an hundred daies from Bishops pardons for fortie daies But they â—e as I â—ay naturally describe theÌ„ the prophaning of the bloud of Christ Satans mockerie to 〈…〉 away the Christen people from she grace of God from the lyfe that is in Christ and to 〈…〉 from the true way of saluation for how could the bloud of Christ be more filthely prophaned then when it is deuied to suffice to the remission of sinnes to reconciliation and satisfaction vnlesse the want therof as being withered 〈…〉 wasted shoulde be other wise supplyed and profited The Lawe and the Prophts sayth Peter beare witnesse of 〈…〉 I ◠〈…〉 thatâ— by him for giuenesse of sinnes is to bee receiued 〈…〉 giue remission of sinnes by Peter Paule and the Martirs The bloud of Christ sayth Iohn cleanseth vs from sinne Pardons doe make the bloud of Martirs the washing awaye of sinnes Christ saith Paule which knewe not sinne was made sinne for vs that is the satisfaction of sinne that we might bee made the righteousnesse of God by him Pardons doe sette the satisfaction of sinnes in the bloud of Martirs Paule cried out and testified to the Corinthians that onelye Christ was crucified and dyed for vs Pardons pronounce that Paule and other dyed for vs. In an other place he sayth That Christ purchased the Church with his bloude The Pardons appoint an other price of purchase in the bloud of Martyrs The Apostle sayth that Christ with one oblation made perfect for euer them that were sanctified The Pardons crye out to the contrarie and saye that satifaction is made perfectly the bloude of Martyrs which otherwise were not sufficient Iohn sayth that all
to this word of persecuting The first is touched in Samuel Saule sought or pursued for Dauid euery day but the Lord did not deliuer him into his handes What is it els to séeke a man euery day to slay him but to persecute him continually Of the second we doe read in the same Chapter where he saith But in case he doe hyde him in the earth I will search for him amongst or out of all the thousands of Iuda He meaneth that he will search for Dauid diligently in euery corner and that he will omit nothing touching the persecution of him And Dauid vsed this word properly in the Psalme saieng I will persecute mine enimies and ouertake them I will not returne till they shrinke I will breake them so that they shall not be able to stand they shall fall vnder my féete When he saith I will persecute mine enimies and ouertake them he doth expresse the purpose of them which doe persecute which is bent to this ende to ouertake and catch them whom they doe persecute And whereas he doeth adde I will not returne vntill they doe shrinke it declareth his earnest diligence and desire in the persecution or following And that poynt I will breake them and crush them together that they shall not be able to stand they shall fall vnder my féete expresseth the reuenge which the persecutour entendeth to take vppon him when hée doeth persecute And these bée the partes of full and perfect persecution continually without ceasing to persecute to catch and to reuenge Musculus fol. 516. How some persecution is iust and some wrong If that be the true Church saith Augustin which suffereth persecution not that which doth it so said the Donatist let them aske of the Apostle what church Sara signified when the did persecute hir hand-maid for he saith that the frée woman our mother the heauenly Hierusalem that is to say the true Church of God was figured in that woman which afflicted hir handmayd And a little after Againe I demaunde in case that the good and holy doe persecute none but onely suffer whose saieng suppose they that the same is in the Psalme where we read I will persecute mine enimies and ouertake them and I will not tourne till they shrinke Therefore if we speake and acknowledge the truth that is a wrongfull persecution which the vngodly maketh vpon the Church of Christ and that persecution is iust which the Church of Christ maketh against the vngodly Thus saith Augustine Musculus fol. 518. How the Church doth persecute The Church saith Augustine in the place before doth persecute by louing to reforme and to call men backe from errour and to make them to profite in the truth And it is like the persecution of a louing mother and not of a spitefull stepdame Such I would haue the Church persecution saith Musculus when the rulers of the Church shall in the name of the Church persecute not the innocent but the hurtful more politikely then Church lyke But whereas the false shepheards vnder pretence of heresie and schisme doe persecute not the Goates which they cherish but the true shéepe of Christ which doe follow the voice of their onely shepheard and doe abhorre the voice of straungers with banishment and out-lawe prison wrongfull iudgements snare sword faggot and fire what shall we call it els but the tyranny of Antichrist whereas Augustine sayd that is a wrongfull persecution which the vngodly maketh against the Church of Christ he might well haue added therevnto and that in ten times more wrongfull which the malignant Church worketh against the godly But in his time the Romish Tyranny had not yet so openly set vp hir shamelesse head to practise all kinde of persecutions and publike oppressions of them that would discent from them Musculus fol. 519. Wherefore the true Christians are persecuted Blessed are they that suffer persecution for righteousnesse sake ¶ If the faith of Christ and lawe of God be written in thine heart that is if thou beleeue in Christ to be iustified from sinne or for remission of sinne and consentest in thine heart to the lawe that it is good holy and iust and thy dutie to do it and submittest thy selfe so to do and therevpon goeth forth and testifieth that faith righteousnesse openly vnto the world in word and déede Then will Satan stirre vp his members against thée and thou shalt be persecuted on euery side but bée of good comfort and faint not Call to minde the saieng of Saint Paule 2. Timothy 3. 12. Now all that will lyue godlye in Christ Iesu shall suffer persecution c. Tindale Chrisostome saith Doth the Shéepe persecute the Wolfe at any time No but the Wolfe doth persecute the Shéepe For so Cain persecuted Abel not Abel Cain So Ismael persecuted Isaac not Isaac Ismael so the Iewes persecuted Christ not Christ the Iewes So the Heretikes persecute the Christians and not the Christians the Heretikes Therefore ye shall knowe them by their fruites Againe Chrisostome saith in the same place Whomsoeuer ye sée reioyce in the bloud of persecution he is a Wolfe Iewel fol. 2. Moses saith Ismael plaied or sported with Isaac But Saint Paule saith the same plaieng and sporting was persecution For thus he writeth He that was after the flesh persecuted him that was after the spirit D. Heynes How the Christians in persecution doth multiply The Christians saith S. Austen were bound were imprisoned were beaten wer tormented were burnt and yet wer multiplied c. The miserable ende of certaine cruell persecutors Saule did murder himselfe Achitophel hanged himselfe Iudas did the lyke Sennacherib murdered of his owne sons Herode and Antiochus murdered by lyce Pilate murdered of himselfe Nero murdered of himselfe Dioclesian and Maximianus Emperours deposed themselues Maximinus eaten vp with lyce Maxentius and Pharao both drowned in their owne harnesse PETER Why Peter is called chiefe of the Apostles THey say that Peter was chiefe of the Apostles verely◠as Appelles was called chiefe of Painters for his excellent cunning aboue other euen so Peter may be called chiefe of the Apostles for his actiuitie and boldnesse aboue the other But that Peter had anys authoritie or rule ouer his bretheren and fellow Apostles is false contrary to the Scripture Christ forbad it euen the last houre before his Passion and in diuers times before and taught alway the contrary Tindale fo 143. Of Peters confession When Peter had professed the very true confession of Christ that he was the Sonne of God Christ said to him Thou art Peter and vpon this Rocke I will build my Church that is to say vpon the faith whereby thou hast confessed and acknowledged me And that Christ by this Rocke wherevpon he said he would build his Church did vnderstand and meane himselfe Saint Austen doth write in an Homely which he hath written vpon this place where he saith If Christ would haue layed the
praiers fastings and almes déedes that such works do iustifie men before God and not that God forgiueth sinne of his méere mercie if a man beléeue repent and promise to doe his vttermost to sinne no more Tindale fo 202. After what manner Paule commendeth the sect of the pharesies After the most straightest sect of our religion I liued a Pharesie ¶ He taketh the sect of the Pharesies to be perfect because their doctrine was better then the other sectes The Saduces denied the resurrection of the dead The Esses glorifieng in straightnesse of lyfe little regarded true doctrine The Bible note Paule speaketh of this sect according to the peoples estimation who preferred it as most holy aboue all other for their doctrine was least corrupt Geneua How the pharesies added to the Scripture And hate your enimies ¶ This had the Scribes and Pharesies added to themselues because of that which is written Exo. 34. 11. Deut. 7. 1. Iosu. 23. 7. 12. of hauing familiaritie with those nations What pharisaicall righteousnesse is Pharisaicall righteousnesse consisteth in outward workes voide of the feare of God and of faith in God which as it looketh for heauen at Gods hand as a reward for his works so it hunteth for praise at mens hands for the visour of counterfaitâ— holinesse Hemmyng PHASHVR Of the crueltie of this Priest to Ieremy the Prophet THis Phashur was the high Bishop of the Temple the ringleader of false Prophets and the chief heretiktaker that is ouerthrower of true godlynesse The dignitie of Priesthoode giuen vnto him he abused For hée taught not and reproued by the worde but feared the godlye with crueltie hée is not the greater man that striketh but hée is the stronger that is striken He not onelye stroke but also prisoned him that withstoode him not but patientlye looked for the helpe of GOD. It is no newe thing yée maye sée for Bishoppes doe persecute the Prophettes of the LORDE for the preaching of the truth and constancie T. M. ¶ Thus we sée that the thing which neither the king nor the Princes nor the people durst enterprise against the Prophet of God this Priest a chiefe instrument of Satan first attempted Read Chapter 18. 18. Geneua PHEBE What ministration this godly woman vsed in the Church of Cenchrea I Commend vnto you Phebe our sister ¶ Men thinke that this holy womaÌ„ carried this Epistle of Paul to Rome She had ben a minister in the Church of Cenchrea not indéed in teching publikely but in looking to the poore which were susteined at the charges of the Church And what manner of widowes either as touching age or as touching manners were required to that charge it is at large set foorth in the Epistle to Timothy By what manner of meanes she was an helpe vnto Paule we know not but it is inough for vs our of this testimonie of Paule to vnderstand that she had oftentimes bene beneficiall both to many others as also to Paule himselfe She is héere thrée waies commended for that she was a sister for that she was a minister for that she had giuen hospitalitie to many others and to Paule also wherevnto also may be added that she was holye for Pauleâ— straight way addeth as it becommeth Saints Héereby it is manifest the Christians that are straungers ought not onely therefore to be receiued for that they are bretheren but also for that they perteine to God as Saints wholy dedicated vnto him Cenchrea is a towne nigh vnto Corinth and a port or hauen longing to that towne Pet. Mar. vpon the Rom. fo 453. PHIGELLVS Of hiâ— heresie PHigellus and Hermogenes forsooke Paule and made shipwracke of their faith 2. Tim. 1. 15. Abdias Babilonius sayth that Philetus and Hermogenes sayde that Iesus was not the sonne of God PHILACTERIES What a Philacterie is THey make broade their Philacteries c. ¶ They weare scrowles of parchment wherin the commandements were written And to this day the Iewes vse the same and close them in a péece of Leather and so binde them to their browes and left arme to the intent they might haue continuall remembraunce of the lawe Geneua ¶ A Philacterie was a certeine paper or parchment where the ten commaundements were written And this daye the Pharesies and Scribes put rounde about their heads lyke a crowne thereby to perswade the simple and ignoraunt people that they were holyâ— and that they did diligently kéepe the law Sir I. Cheeke ¶ It was a thrid or ribband of blew silke in the fringe of a corner the beholding whereof made them to remember the lawes and ordinaunces of God And therefore was it called a Philacterie as you would saye a kéeper Nu. 15. 38. Deut. 6. 8. which order the Iewes afterward abused as they doe nowe adaies which hang S. Iohns Gospell about their neckes a thing condempned many yeares ago in the Councell of Aâ—tioch Theo. Beza PHILIP Of the Martirdome of Philip the Apostle PHilip the holy Apostle after he had much laboured among the barbarous nations in preaching the word of saluation to them At length he suffered as the other Apostles did in Hierapolis a citie of Phrigia being there crucified and stoned to death where also he was buried and his daughters also with him Isido PHILOSOPHIE What Philosophy is IT is nothing else but the obseruing and eschewing of such things as reason iudgeth to be good or bad in the mutuall conuersation of lyfe W. Baldwyn Saint Austen sayth If they which becalled Philosophers specially of Plato his sect haue spoken ought that is true and appertinent to our fayth we ought not only not to feare it but also to chalenge it as our owne from them which are no right owners of it For like as the Aegyptians had not onely Idols and greate burdens which the Israelites did hate and flye but also vesselles ornamentes and goodly iewels of golde and siluer which the Israelites departing from Aegypt vnder the coulour of borrowing stole priuely from them not of theyr owne minde but by the commaundement of God to tourne that to a better vse which the Aegyptians abused So in the doctrine of the Gentiles are not onely conteined superstitious and feigned rites with greate burdens of vaine labour all which wée Christians following Christ out from among the vnbeléeuing Gentiles shoulde detest and auoide but also much good learning méete to serue the truth howe to worshippe the eternall and onely God W. Baldwyn Beware least anye man come and spoile you through Philosophie and vaine deceites ¶ Paule héere biddeth the Colloâ—sians take héede of such men that with their Philosophye went about to hinder the Gospell to stoppe the prosperous successe of Gods wrode abusing Gods giftes rebuking the euill conditions of men and not dispraisiâ—g the arte for hée himselfe was a great Philosopher Nowe if Philosohye did set foorth a false and vntrue matter that it confounded the fayth of many how much more is it able to set
seauenth daye hée rested and so shalt thou Saint Paule sayth he that laboureth not let him not eate And againe if any prouide not for his owne and specially for them of his householde the same hath denied the faith and is worse then an Infidell And so he commaundeth seruants to bée seruable vnto their maisters and to doe their worke truely behinde their backes as well as before their faces Now to declare yâ— true meaning of such scriptures as séemed to make for the Massalians S. Austen saith on this wise All such places of the Scriptures as seeme to commend continuall praieng are to be vnderstood of the learnedst the feruent perpetuall desire that we ought to haue to praye wherof we haue an example in that holy widowe named Anne the daughter of Phanuel Quae non discedebat de Templo ieiunijs ac deprecationibus â—eruiens nocte ac die In which wordes we must graunt the tropicall speach called Hiperbole For it cannot bée auoided but that this holy woman did eate drink and was sometime occupied about her necessarie businesse at home But because she was most commonly in the temple praieng therefore the Euangelist saith that shée was there night and daye So that the Saints do fulfill this Scripture praieng continually when they pray often and feruently to God And if anye man now should aske this question forasmuch as Christ hath forbidden much babling in the time of praieng whether do they â—in or no which do pray long To this is answered thus In a case they sinne and in a case they sinne not but doe verye well and godly In case they put their trust in their long praieng thinking that therefore they shall be heard as the Gentiles doe then they sinne as they doe and are condempned by the sentence of Christ in the Gospell But if they praye long with feruent faith and true deuotion then they sinne not no though they pray with often repeating of one praier but they folow the example of Christ which in mount Oliuete did oftentimes repeate one praier which in effect was none other but this Pater si possibile est transeat a me calex iste Wherefore Saint Austen most holyly and truely maketh a distinction betwixt Multum loqui multum precari Much babling and long praieng To pray long with godly and deuout exercising of the heart it is a good thing but to aske a good thing with superfluous an vnprofitable heape of wordes the minde not occupied it is naught And againe saith S. Austen How can any man condemne long praier séeing that of Christ it is written Quod pernoctauit in orando that he was occupied all night in praier But this doe I counsell saith Saint Austen Ad probam Si quis nausiam If any man supposeth lothsomenesse to arise of long praieng let him well consider although it be not long yet often it is lawfull to pray And whatsoeuer he be that so shall pray often he shall neuerthelesse fulfill the example of the Prophet Dauid which saith to the prouoking and teaching of all other men to praye often Benedicam Dominum in omni tempore semper laus â—ius in ore meo I will alwaies praise the Lord and euermore shall his praise be in my month Ric. Turnar ¶ Like as he that is in prison desireth euer to be deliuered whether he be eating drinking or sléeping as he that is sick destreth alwayes to bée whole euen so doth euery christen man pray continually yea euen when he séemeth not to pray For praier consisteth not in much babling Mat. 6. 7. but in spirite and veritie Iohn 4. 24. and in vehement desire of the heart towards God Tindale What the praiers of Saints in the Apocalips meaneth And when he had taken the booke the foure beastes and the. 24. elders fell downe before the lambe hauing euerie one harpes and golden Uialls full of odours which are the praiers of the Saints And in an other place of the same booke he saith And an other Angell came and stoode before the altar hauing a golden censour and much of odours were giuen vnto him that he shuld offer the praiers of the Saints vpon the gloden altar which is before the throne These places the Papists do alledge for the inuocation of Saints Aunswere Ye must vnderstand that there be two kinde of praiers the one is inuocation or petition the other is giuing of thankes laude and praise The petition if néede were might be proued by the fourth Chapter of the Epistle to the Philippians Wée call that inuocation when we desire some good thing to bée giuen vnto vs or some euill to be taken away from vs. Giuing of thanks doth conteine the praising and lauding or magnifieng of the name of God for his excéeding great benefits which we receiue daily and hourely at his hands It is manifest by yâ— which followeth that the Apostle doth speake of the last and not of the first These be the words and they song a new song saieng Thou art worthy to take the booke and to open the seales thereof because thou wast killed and hast redéemed vs to God by thy bloud out of euerie kinred and tongue and people and nation and hast made vs vnto our God kings and Priests we shall reigne on the earth Now what doth this make for the intercession of the blessed spirits or soules that the Saints doe sing praises vnto God in heauen In the other place is meant none other but that the Angell did ioyne his laude and praise which hée gaue vnto God with the Hymnes and songs of the elect Saint Austen expounding this place writeth thus Alius Angelus ipse est Iesus Christus c. The other Angell sayth he is Iesus Christ hauing a golden censour which is an holy body for the Lord himselfe was made a censour out of the which God receiued a swéete odour and was made mercifull vnto the worlde for hée offered himselfe a sacrifice of swéete smell and the Angell did take the censour and did fill it with the fire of the altar Iesus tooke a body that is to say the Church and did fill it with the fire of the holye Ghost The meaning of this place following Withdrawe not your selues one from an other ¶ S. Paule speaketh not this of that kinde of prayer that is commonly and dayly vsed of all faithfull as well married as vnmarried but onely of the generall and solemne prayer of the whole congregation which then as in time of persecution and feare of enimies was kept onely in the night And all the whole multitude of the faythfull was charged to be present at the same At which time it was necessarie that both the man and the woman should leaue the others companie and resort to prayer To this reade Ioel. 2. at the place Blow vp the trumpet in Syon Iewel fol. 172. A praier for the King and chiefe
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
teach thée wit learne thée to tame thy body subdue it cast a low foundation that in time thou maist the better resist the assaults of the Diuell the world and the flesh This doth Frith teach of Repentance let the world take it as they will but Christs Shéepe doe heare his voice I. Frith fol. 74. REPROBATION A definition of this word Reprobation REprobation is the most wise purpose of God whereby hée hath before all eternitie constantly decréed without any iniustice not to haue mercie of those whom he hath not loued but hath ouerhipped that by their iust condemnation he might declare his wrath towards sinners and also his glory Pet. Mar. vpon the Rom. fol. 293. How the iust cause of reprobation is hid vnto vs. We say not that Gods ordinaunce is the cause of reprobation but we affirme that the iust causes of reprobation are hid in the eternall counsell of God known to his godly wisdome alone but the causes of sin of death damnation are euident manifestly declared to vs in the scriptures to wit mans frâ—e-wil consenting to the deceiueable perswasion of the diuell wilful â—inne and voluntary rebellion by which entred death into this world the contempt of graces and Gods mercies offered with the heaping vp of sinne vpon sinne till damnation iustly came The causes I say of sinne death and damnation are plainly noted vnto vs in Gods holy Scriptures But why it pleased God to shewe mercie to some and denie the same to others because the iudgments of God are a deuouring depth we enter not in reasoning with him but with all humilitie render thanks to his Maiestie for the grace and mercie which we doubt not but of his frée grace we haue receiued in Christ Iesu our onely head Knox. RESERVING OF BREAD ¶ Looke Bread REST. How rest is heere vnderstood IF they shall enter into my rest ¶ God by his rest after the creation of his workes signified the spirituall rest of the faithfull yet he sware to giue rest in Canaan which was but a figure of the heauenlye rest and dured but for a time Geneua How rest is taken heere for the lande of Canaan They shall not enter into my rest ¶ That is into the lande of Canaan where he promised them rest Geneua How rest is sometime taken for doctrine This is the rest giue rest to him that is weary ¶ This is the doctrine wherevpon ye ought to staye and rest Shewe to them that are wearie and haue neede of rest what is the true rest Geneua RESVRRECTION How that we all doe rise by Christ. I Am the resurrection and the life ¶ That is I am the Author of resurrection and life For those that beleeue in me will I raise vp at the last day vnto life euerlasting those that are dead shall lyue by me because they beléeued in me Tindale ¶ Christ restoreth vs from death to giue vs euerlasting life Geneua The meaning of this place following Since they are the children of the resurrection ¶ That is men pertakers of the resurrection For as we say truly yâ— they shall lyue indéede which shall enioye euerlasting blisse so doe they rise indéede that rise to lyfe though this word resurâ—â—ction be taken generally it betokeneth also to the wicked which shal rise to condemnation which is not properly life but death Beza ¶ For although the wicked rise againe yet that life is but death and an eternall destruction Geneua Infallible tokens of Christs resurrection By many infallible tokens c. He calleth these infallible tokens which were otherwise termed necessary now in that Christ spake and walked and eate and was felte of manye these are sure signes and tokens that he truely rose againe Beza What the first resurrection is This is the first Resurrection ¶ Which is to receiue Iesus Christ in true faith and to rise from sinne in newnesse of lyfe Geneua Of two resurrections Ther be two sorts of resurrections expressed in Gods word of which it is written Likewise as Christ was raised vp from death by the glory of the father euen so we also should walke in a new life This new life is the resurrection from sin Christs raising is the other resurrection that is of the bodye which began in Christ the first fruits of the dead for Paule saith He that raised vp Christ from death shall quicken our mortall bodyes and in another place It shall rise a spirituall bodye Roger Hutchynson REVVARD How reward is deserued HE shall not loose his reward ¶ That is whatsoeuer thou workest at the commaundement of God thou shalt haue the same rewarde therefore that appertaineth to a faithfull worker which is life euerlasting not that it is due to thy work but to thy faith out of the which thy worke proceedeth for wée receiue that promise by faith and not by workes Tindale Shall reward thée openly ¶ We ought not to thinke because that Christ maketh héere mention of a reward that we do merit or deserue any thing but rather we ought to acknowledge that God of his méere mercie rewardeth in vs his owne giftes for what hath he that giueth almes that he hath not receiued He then that giueth any manner thing to a poore man giueth not of his owne but of those goods that he hath receiued of God Sir I. Cheek Or els ye shall haue no reward of your father which is in Heauen ¶ This word Reward is alwaies taken in the Scriptures for a frée recompence and therefore the schoolemen doe fondly set it to be aunswerable to a deseruing which they call merite Concerning this word Merces Reward there hath bene much strife The occasion of the Contention hath bene this Forasmuch as that thing which euery man shal receiue of God according to the measure of his good workes and godlinesse of this lyfe Christ doth call it Merces multa copiosa Therefore some haue gone about to proue that we by our good works otherwise called merites doe deserue Heauen and then if that be true as Saint Paule saith Christ died but in vaine For and if the benefite of iustification come by workes then no gramercie for the grace of God for the merites of Christ. To solute therefore this cauillation learned men doe grâ—unt that the quyethesse of conscience good name and good fame in this lyfe and lyfe euerlasting after this lyfe is called Merces not for because that our merites or good déeds in this life be able to deserue the ioyes of heauen For as Paule saith Non sunt condigne passionis c. Nor againe it is not called Merces because that the merits and good workes that we doe are but Gods giftes Qui operatur in nobis velle perficere but our receipt is called Merces reward albeit most meruailously surmouÌ„teth all our deseruings be they neuer so great To this ende and purpose to prouoke vs
confusion superstition Idolatry impietie as Babilon the first Monarch was destroid so shal this wicked kingdome of Antichrist haue a miserable ruine though it hée great and séemeth to extend throughout all Europa Geneua And their corps shall lye in the stréets of the great citie which spiritually is called Sodome and Aegypt where our Lord was crucified ¶ Meaning the whole iurisdiction of the Pope which is compared to Sodome and to Aegypt because the true libertie to serue God is taken away from the faithfull and Christ was condemned by Pilate who represented the Romane power which should be enimie to the godly Obiection What impudencie is it to affirme that Christ was crucified at Rome and all the worlde knoweth he suffered death at Hierusalem Aunswere Rome béeing vnderstood for the Regiment c. As is aforesaid the proofe is euidently made that our Sauiour Christ suffered and was crucified at Rome Reasons to proue that Christ suffered at Rome By whom was he condemned was it not by Pilate the deputie or lieuetenant of the Romane Empire c For what cause or crime was he iudged to dye Was it not for treason pretended to be committed against the Romane Empire With what kinds of execution was he put to death Was it not such as was vsuall by the lawes of the Romanes for such hainous offences as were vniustlye layde to his charge Finally was not the place where he suffered within the circuite of the Romane Empire May not then iustly affirme that he was crucified at Rome when by the Romane Iudge he was condemned for a crime against the Romane state executed by a kinde of death appointed by the Romane lawes in a place of the Romane dominion As for the Iewes they had at that time no authoritie to put any man to death as they confesse themselues when Pilatâ— had them take him iudge him according to their owne lawe meaning they shuld decree some light punishment against him they aunswered It is not lawfull for vs to put any man to death he hath defeâ—ued to die As touching to cause although they accused him of blasphemy because he made himselfe the son of God yet could he not be condemned for that because Pilate wild admit no accusation but such as conteined a crime against the Romane lawes And as for the death of the crosse it is manifest to be propeâ— to the Romanes for the Iewes would haue stoned him if they might haue condemned him for blaphemie according to yâ— lawâ— of Moses And that the Angell in that place by no meanes can vnderstand Hierusalem it is manifest by these reasons First that he calleth it the greate Citie which tearme coulde neuer bée spoken of Hierusalem Also vs calleth it Sodoma and Aegypt which was the Sea of the monsterons beast Antichrist which in other places is often called Babylon c. Adde héerevnto that Hierusalem the place where Christ suffered was vtterly destroyed in Saint Iohns time which wrote this reuelation For the second proofe sée the. 13. Chapter of this Reuelation and the. 17. chapter where this euill shapen beast is described with 7. heads 10 hornes Also sée Daniel the 7. Chapter describing the foure beastes especially the fourth beast which all men must confesse to be the Monarch of Rome which is the fourth Monarch The third Argument or proofe is taken out of the 17. chapter verse 9. of this Reuelation Where the Angell expounding to Saint Iohn the mysterie of the beast with seauen heads declareth in verye plaine wordes that the seauen heads do signifie seauen hills wherevpon the woman sitteth which al writers Poets historiers cosmographers with one consent do confesse to be Rome which is builded vpon 7. hills whose names are these Palatinus Capitolinus Auentinus Exquilinus Viminalis Quirinalis Caelius The Poet Virgil describeth Rome with this Periphrasis in his Georgikes Septem quae vna sibi muro circundedit arces Which hath compassed 7. hils within her walls The fourth and last proofe is taken out of the. 17. chapter of this Reuelation the last verse where the Angell expoundeth that the woman which Saint Iohn sawe which was the great whoore Babylon is that great Citie which hath cominion ouer the kings of the earth And what man is so impudent as to saye that anie other Citie in Saint Iohns time had dominion ouer the kings of the earth but Rome How Babylon is proued to bee Rome by the Doctours Ireneus one of the most auncient and autenticall writers that the Church hath in the fift booke of his treatise against all hereliks speking of the sea of Antichrist vpon the last verse vppon the. 13. chap. of this Reuelation where it is said yâ— the number of the beasts name is sixe hundred sixtie and sixe sheweth that the opinion of many in his time was that séeing this name Lateinos which is in English the Latin man or Romane in the numerall Gréeke letters conteineth this number that Antichrist must be sought at Rome his words are these Sed a Lateinos nomen fex centorum sexaginta sex numerorum c. Et valde verisimile est quoniam verissim regnum hoc habet vocabulum Latini enim sunt qui nunc regnant Also saith he this name Lateinos conteining the number of 666. is thought to be the name of Antichrist it is very like so to be for that which most vndoubtedly is a kingdom hath that name for they be Latines which now doe reigne Tertulianus a verye auncient writer in his third booke against Marcion which denied that Christ had a true bodye wherefore Tertulian vseth this reason against him That thing which hath a figure in it might bée a thing of truth so discoursing of many things figured and the figures of them commeth to theseâ— wordes Siâ— Babylon apud Iohannem nostrum c. Euen so doth Babylon in the Apocalipsis of our Saint Iohn beare the figure of the Citie of Rome which is altogether as great and as proude in reigneâ— and as great a persecuter of the Saintes as Babylon was Chrisostome in his Commentaries vppon the seconde Epistle to the Thessaloâ—â—ans Capter 2. in his fourth Homelye where as Paule speaketh of the manifestation of Antichrist sayth they knewe what was the cause that hée was not presentlye reuealed â— but when that staye is taken awaye hée shoulde bee râ—â—â—â—led in his due time Chrisostome 〈…〉 deth this staye too bee the Romane Empire which must giue place to Antichrist that like as the Persians came in place of the Chaldeans the Grecians in the place of the Persians and the Romanes in the place of the Grecians Euen so our Antichrist should inuade the Empire of the Romanes Vacantem imperiâ— principatum inuadit tentabit ad se capere hominum Deâ— imperium Antichrist saith he shal inuade the vacant principalitie of the Empire and shall assay to drawe vnto
due either by the name of a vowe or els of a cursse The Iewes had a Commaundement giuen them that they should not spare Idolls for their dutie was to ouerthrow and destroy all things pertaining vnto them But they being led by couetousnesse reserued those things vnto themselues and tourned them to their owne proper commodities So sinned Achan also Saul when he had ouercome Amalech Contrariwise Moses gaue an excellent example of vertue when he not onely brake the golden Calfe but also did beate it into powder and threw it into the riuer For if the reliques of the Idoll had remained stil peraduenture the Israelites as they were outragious woulde haue worshipped them Indéede the Publike-wealth and our Magistrates maye take away those things which are superstitious and conuert the prices of them to good and godly vses But this thing is not permitted to priuate men But the Iewes were generally forbidde that they should not saue such things especially as were vowed by a cursse Pet. Mar. vpon the Rom. fol. 46. SADVCES What the Saduces were THe Saduces were such men as cloked their religion vnder a glorious name for Saducei is as much to say as iust or holy They taught yâ— ther was neither Angel spirit nor life after death that God gaue the lawe onely for this that honestly and quietly we should liue receiuing of God héere in this lyfe the reward of Iustice. They interpreted the Scriptures according to the iudgement of mans reason neither any other thing would they heare And as concerning that which pertained to the manner of their liuing they were plaine Epicures A wonderfull thing to be heard yâ— such Ethnike opinions should créepe in among the peculiar people of God that so farre that openly they were not afraid to teach constantly to affirme that after this lyfe there remained none other life The Saduces calling themselues after the Etimologie of their name iust men affirmed as Iosephus writeth lib. 2. bell Iud. cap. 7. that man had free-will that it lay in man to doe good or bad Mat. 22. and Luke Act. 23. say that they denie the resurrertion affirming ther was neither Angell nor spirit Euseb. 13. SAGAION What it signifieth SAgaion as some will signifieth an exercise that is a painfull and heauie temptation of Dauidâ— Other interpret it an ignoraunce because he knew not the fault that was layed vnto him Some say it was one of the instruments where with all the Psalmes before which it is set were sung Some think that it is a certaine kinde of melody T. M. The Hebrue Interpreters agree not among themselues vppon this word Sigaion For some take it for an instrument of Musicke Unto some it séemeth to be a note to sing a song by Other some thinke it to be the beginning of some common carol according to the time whereof Dauids will was to haue this Palme sung And other interpret the Hebrue worde to signifie delightfulnes In my iudgment saith Caluine yâ— second opinion is most allowable namely yâ— it was some kind of tune or song as if a man would terme it a Saphicke or Phalentian verse Howbeit I force not a matter of so lyght importaunce Cal. vpon the Psal. SAINTS How Saints are not to be prayed vnto nor worshipped THe very Saints themselues whether they he dead men or Angels wil not haue honour giuen vnto them which only is due vnto God This appeared in Pauleâ— Barnabas when the men of Licaonia aâ—â—onied at their miracle would haue done sacrifice vnto them as if they had bene Gods for they renting their garments confessing and perswading them that they were not Gods forbad such things to be done vnto them This appeareth also in the Angells as we read in the Apocalips The Angell forbidding himselfe to be worshipped and saieng to him that worshipped him I am the fellowâ— seruaunt of thée thy bretheren August in his 2. boo and 21. chap. against Faustus I. Gough But neither Helias is to be worshipped although he be yet alyue nor yet is Iohn to be worshipped although by his owne praiers he made his sleepe wonderfull nay rather he receiued grace from God But neither Thecla nor any Saint is worshipped For yâ— olde error shall not rule in vs that we shuld forsake the liuing God worship those things that wer made by him For they honoured and worshipped the creature besides the creater and they were made fooles For if he will not haue the Angells to be worshipped how much more yâ— which was borne of Anna which by Ioachiâ— being giuen to Anna which by praier and all diligence was giuen according to promise to the father and mother notwithstanding was not â—orne otherwise beside the nature of man but like as all men of the séede of yâ— woman and of the wombe of the woman Epiph. in his book cont haeres li. 3. to 2. haeres 29. Let vs not count it religion to worship the workes of mens hands For the crafts masters themselues which made such things are better whom notwithstanding we ought not to worship Let vs not make it religion to worship brute beasts for the basest sort of men yâ— be he better theÌ„ they whoÌ„ notwâ—staÌ„ding we ought not to worship Let vs not make it religion to worship dead men because they haue liued godly they are not counted that they seeke such honour but they wold haue him to be worshipped of vs who allumining them doe reioyce August in li. de vera religi chap. 55. I. Gough As for the holy Martirs we neither say that they are Gods neither haue we accustomed to worshippe them but we praise them rather with great honour because they haue valiaÌ„tly striuen for the truth and haue mainteined the sinceritie of faith insomuch as they haue despised their owne lyfe and not regarded the terrours of death haue preuailed in verye great daungers and were of so great strength as though they would raise vp Images to themselues of their owne lyfe c. Cyril in his 6. booke contra Iulian. To praise God in his Saints what it meaneth If the Papist will haue this place Praise the Lord in his Saints to be lyke vnto this Call vpon the Saints of the Lord Then by as good a reason we may say that the Trumpet the Uioll and the Harpe c. ought to bée called vpon For it followeth immediatly after Praise him in the sound of the trumpet in the violl and in the harpe but the Catholike veritie truth doth both read and vnderstand the words of the Prophet after this sort Praise the Lord in his Sanctuarie or in his holynesse that is praise him that dwelleth in heauen for in another place he sayth Lift vp your hands vnto the Sanctuarie praise the Lord which is as much as if he shoulde haue sayde Lift vp your hands vnto heauen praise the Lord giue him thaÌ„ks for his benefits Whervnto he addeth
with what instrumeÌ„ts they were wont to stir vp the hearts of the people to sing praises and to bée thankefull vnto the Lorde But now vnder Christ such ceremonies of the olde lawe are cleane abolished How the dead Saintes know nothing what is done in earth S. Austen in his booke De cura pro mortuis agenda doth plainely affirme yâ— the soules of yâ— Saintes that be in heauen doe not know what the liuing doe heere in earth prouing it by example of his owne Mother and by this place of Esay Thou art our Father Abraham knoweth vs not neither is Israel acquainted with vs. And also by Iosias where God promised that he should dye and not sée those calamities plagues miseries which he threatened should come vpon that place vpon the people How Saintes cannot impart their righteousnesse to other S. Hierome saith the righteousnes of the righteous shal be vpon him and the wickednesse of the wicked shall remaine vpon him euery man shal die through his own sin euery man shal liue through his owne righteousnesse The Iewes doe say in vaine Abraham is our Father sith that they haue not the works of Abraham If we shuld put our trust in any let vs put our trust in God Cursed bee euery man that putteth his trust in men although they be Saintes although they be Prophets Wée reade Put not your trust in men Againe Better it is to trust in God then in Princes not onely in the Princes of the worlde but in the Princes of the Church which if they be righteous they shall deliuer their owne soules onely Certeine Obiections Aunswered Saints do pray for vs saith the Papists which they proue by the place of Dauid Psa. 32. 5. I will confesse my sinne vnto the Lord and so â—hou forgauest the wickednesse of my sinne for this shall euery Saint make his prayer in a time when thou maist be found Aunswere When Dauid had reasoned of the remission of sinnes and hadde appointed himselfe an example to other and had sayde I haue confessed my sinne vnto thée Lorde and thou hast forgiuen the wickednesse of my sinne he did adde by and by Manye holy and godlye men shall bée prouoked by this example of mine to call after the same sorte vppon GOD for the pardon and forgiuenesse of their sinnes in a time when thou maist be found For after that we be departed hence saith Saint Cipriane there is no place of repentaunce no effect of saluation héere the lyfe is either lost or holden héere by the worshipping of God and the fruite of sayth euerlasting saluation is prouided for◠¶ By these wordes of Ciprianâ— wee doe knowe that as long as wée bée in this lyfe we maye through fayth in our Sauiour Iesu Christ praye vnto GOD for the remission of our sinnes and that so long God may bée founde but after that we be once gone neither repentance nor yet praieng vnto God for the remission of our sinnes can profit vs nothing Obiection The Saint was great with God when he was aliue as it appeared by the miracles which God shewed for him he must therefore be great now say they Aunswere This reason appeareth wisedome but it is verye foolâ—shnesse with God for the miracle was not shewed that thou shouldest put thy trust in the Saint but in the worde of the Saint preached which word if thou beleeuest would saue thée as God hath promised would also make thée great with God as he did the Saint Obiection If a man haue a matter with a great man or a king he must goe first to one of his meane seruants and then higher higher till he come to the king Aunswere This entising argument is but a blinde reason and mans wit It is not lyke in the kingdome of the world as it is in the kingdome of God and Christ. With kinges for the most part we haue no acquaintaunce nor promise They be also most commonly mercilesse Moreouer if they promise they are yet men and vnconstant as are other people and as vntrue But with God if we haue beléefe we are accompted and haue an open way vnto him by the doore Christ which is neuer shut but through vnbeléefe neither is there any porter to kéepe any man out By him saith Paule Ephe. 2. 18. That is to saye by Christ we haue an open way into the Father so are ye now no more straungers and forriners saith he but citizens with the Saints and of the household of God God had also made vs promises and hath sworne yea hath made a testament or a couenant hath bound himselfe hath sealed his Obligation with Christs bloud and confirmed it with miracles He is also mercifull and kinde and complaineth that wée will not come to him He is mightie and able to performe that he promiseth He is true and cannot be but true as he cannot bée but GOD therefore it is not like with the king and God Obiection We be sinners say they God will not heare vs. Aunswere Beholde how they flye from God as from a tyrant mercilesse whom a man counteth most mercifull to him he soonest flyeth But these techers dare not come to God why For they are the children of Cain If the Saints loue whoÌ„ God hateth then God and his Saints are diuided When thou praiest to the Saintes how doe they know except God whom thou countest mercilesse tell them If God be so cruell and so hateth thée it is not lykely that hée will tell the Saintes that thou praiest vnto them c. Obiection Saints must pray for vs and be mediatours to God for vs that by them we may receiue our petition This is Richards opinion De media villa Aunswere This is a great blasphemy to Christs blessed bloud for if Saintes bee necessarie to be mediatours for vs then is Christ vnsufficient For Philosophers did neuer put two causes wher one was sufficient And if any thing be giuen vs for Saints sakes theÌ„ be not al things giueÌ„ vs for Christs sake The which is plainely against Saint Paules saieng Rom. 8. 33. God for vs all hath giuen his sonne and shall he not giue vs all thinges with him D. Barnes Paule saith there is but one mediatour betwéene God and man the man Christ Iesus the which hath giuen himselfe for the redemption of all men ¶ Héere he sayth there is but one mediatour betwéene God and man Where there is but one there cannot Saints come in Moreouer Saints bée men Ergo they must haue a mediatour for themselues and than they cannot be mediatours for other men Moreouer the mediatour betwéene God and man is called Christ Iesus Now is there no Saint that hath that name If there bee none then is ther none that can vsurpe this office without blaspheming of Christ. Furthermore he hath redeemed vs without the helpe of Saints why shal he not be wholy mediatour without
Saints Redemption is the chiefe act of a mediatour D. Barnes Saint Iohn saith if a man doe sinne we haue an aduocate by the father Christ Iesus ¶ Héere is none assigned but Christ Iesus and by him haue we onely remission of our sinnes ¶ Looke Aduocate D. Barnes Saint Paule sayth The spirit of God maketh intercession mightely for vs with mightie desires that cannot be expressed with tongue ¶ If the spirit of God doe make intercession for vs then haue we no neede of other mediatours For he is able to obteine all things for vs and hath taken this office on him for vs. It were a great rebuke to him that Saints should be set in his stéede ioyned with him in office as though he were vnsufficient D. Barnes Paule saythâ— Christ siâ—teth on the right hand of the father the which doth also praye for vs. ¶ He sayth that Christ praieth for vs can the Father of heauen denie any thing of his prayer Doth he not aske all things necessary for vs And as Scripture saith he is our wisdome he is our iustice he is our sanctification and our repemption made of Godâ— Now what resteth for Saints to askeâ— Now what will ye desire more then wisâ—ome iustice sanctification and redemption All these hathâ— Christ obteined for vs. D. Barnes Christ saith No man commeth to the father but by mée ¶ Note these wordes First he saith No man c. Ergo as many as euer shall come to the father of heauen be héere conteined Then addeth he But by me Héere be all Saints and merits cleane excluded in this word But Wherfore it is plaine that whatsoeuer he be that maketh any other mediatour or goeth about by anye meanes seeme it neuer so holye but by Christ he despiseth also the father which hath allowed him onely to bée our mediatour and way to him as it is written I am the way onely to the Father D. Barnes Whatsoeuer ye aske in my name the Father shall giue it you ¶ Marke these wordes Whatsoeuer and that wée shoulde runne to none other he addeth also in my name Heere is nothing excluded but all things be giuen vs fréely and that for his names sake not for any Saints name nor for none of our merites therefore let vs not runne from the sweete promises of our most louing Sauiour redeemer and onely mediatourâ— Iesus Christ to Saints For that is an euident token of our infidelitie and that we thinke him vntrue and wil not fulfill his promise and make him a lyer D. B. S. Iames sayth All good giftes commeth from the Father of lighâ— Heere they haue destinction the God is good only of his own nature Saints are good by receiuing goodnes of him Answer Saints haue no more goodnesse then they haue receiued that yâ— they receiued was for theÌ„selues only can giue none of it to other for they receiued it for theÌ„selues no more then was necessarie that but only of mercy As it is open in Mathew in yâ— parable of yâ— 5. wise virgins the. 5. foolish Thus we do openly against God when we desire any thing of Saints séeing the scripture knowledgeth all good things to come of God only the he is the onely giuer of them All the Prophetsâ— fathers in al their tribulations cried alonely on him as Dauid testifieth of himself in these words following When I am in trouble I cry vnto the Lord he wil helpe me c. ¶ Héere he did not doubt for al that he was a sinner also in this place following My helpe is of God that made heauen earth c. Also Christ himself teaching vs to pray biddeth vs not to go to any other thing but alonely to the Father of heauen Wherefore Saints deeds doe serue All the Saints deeds perteineth to the glorifieng of God And not to this end that we should put our hope and trust in them and their helpe D. Heynâ—s How Saints haue not merits sufficient for themselues Obiection I remembor sayth Frier Brusiard to Bilney in a certeine sermon of years you sayd that no Saint though his suffering were neuer so great and his life most pure deâ—erued any thing for vs with God either by his death or lyfe which is contrary to S. Austen Aunswere Christ sayth one thing S. Austen an other whether of these two should we beleeue For Christ willing to deliuer vs out of this dark â—â—eon of ignorance gaue forth a certein parable of â— virgins of which â—iue were fooles and fiue were wise â—By the fiue faolish virgins wanting the oyle of good works he ment vs all sinners by the wise virgins he meant the companye of all holy Saints How let vs heard what the fiue wise virgins sayd to the foolish crauing Oyle of them No sayd they least peraduenâ—ure we haue not sufficient for vs and for you Get you rather to them that sell and buy of them to serue your turne Wherfore if they had not oyle sufficient for themselues and also for the other where be then the merits of Saints wherwith they can deserue both for themselues and for vs Eeries I cannot see Bilney in the booke of Mar. fo 11â—40 How the faithfull liuing on earth are Saints To proue that the faithfull liuing yet héere in earth be called Saintes heare the wordes of Ananiâ—s in the Acts of the Apostles Lord saith he I haue heard by many of this man how much harme he hath done to thy Saintes at Hierusalem and how he hath power of the high Priests to binde all those that cal vpon thy name Now heare what S. Austen saith concerning this matter He writing vpon the Psalmes do alleadge these words of the Apostle And some of you were such but ye are washed but ye are sanctified Si ergo eos sanctificauit dicit c. If he call them sanctified let euery one of the faithfull say I am a Saint This is not the pride of him yâ— is puffed vp but yâ— confessio of him yâ— is ingrate or vnthankful for if thou say thou art a Saint of thy selfe thou art a proud man Againe beeing faithfull in Christ if thou say thou art not a Saint thou art ingrate vnthankfull Say vnto thy God I am a Saint because thou hast sanctified me because I haue receiued it not because I had it because thou hast giuen it not because I deserued it For on yâ— other side thou beginnest to do iniury vnto thy Lord Iesus Christ. For if all christians faithfull all they yâ— bée baptised in him or are apparelled with him as the Apostle saith As many as are baptised in Christ are apparelled with him If they be made meÌ„bers of his body say yâ— they are not Saints they doe iniury vnto the head himselfe whose members are not holy Now see where thou art take dignitie of thy head let euery christen man say yea
let the whole body of Christ crie out wheÌ„soeuer it suffereth afflictions diuers temptations innumerable slaunders preserue my soule for I am a Saint Ric. Turn To al you of Rome beloued of god saints by calling â—Saints by calling is as much to say as called to be saints called to holynesse holy things For the Scripture is accustomed to call them that be aliue Saints And it ought to be all one to say S Saint or a christen man or a christian Tindale How Saints shall iudge the world They shall iudge saith Chrisostome not they themselues sitting in iudgement and exacting an accompt God forbid But they shall condemne the world the which signifieng he sayth And if in you c. He sayth not of you but in you as who should say the iust condempnation of those that are the worldlinges shall shine in the saluation of you that are in his Saintes I. Bridges SALOMONS HOVSE Of the beautie thereof and wherevnto it is applied SAint Hierome and other learned interpreters in reading and pointing doe swarue quite and cleane from our Latine Bibles reading this clause of commending of Salomons goodly house on this wise Epalatijs eburneis vt te exhilerentâ— and yet héere is still Eclipsis which may be thus made vp Supplia vestimenta deprompta e palatijs eburneis vt te exhileret Out of the Iuory pallaices and not Iuory places but out of Iuory pallaces are thy swéet garments brought out to make thée merâ—ie and ioyfull for that is one of the properties of sweete odours to make the spirits of a man merrie and chéerefull Thus then doth the Prophet commend Salomon the figure of Christ. He saith that Salomon had not onely a princely store of swâ—â—tâ— and goodly garments smelling of Mirre Aloes Eassia but also they were said vp in pallaices of Iuorie Of Salamons most princely house the Scripture maketh mention 3. Reg. 7. Where it is sayde that Salomons house was a building xiâ— yeares There was none other timber occupied in the making of the roofe certeine other parts but only Cedar which wood is costly hard to be gotten The walls were in many places set with precious stones and the pillers of Ceder plated ouer with golde This was a sumptuous house But yet we read not that Salomons pallaice was made of Iuorie No of Iuorie there is no mention and no meruaile for Iuorie is onely the bone of an Elephants tooth So that it is not lykely that such plentie of Elephants téeth could be gathered or gotten that should make or couer Salomons pallaice that was so great so large that it was xiii yeares a building wherefore by these words Domus eburnea Iuorie pallaices we must vnderstand nothing else but most goodly and sumptuous houses so pleasant and so beautifull as if they had ben made of white Iuorie of the shining teeth of Elephants Thus then hath the prophet in this dark place E domibus eburncis And if ye will applie these words vnto Christ then ye must allegorically vnderstand by the Iuory houses the white and the pure hearts of the elect Saints seruants of God wherin through the sanctifieng of the holy Ghost Christ dwelleth more princely then euer Salomon did in anie of his gorgeous houses Of Salomons Temple Which had séene the first house c. Wept with a loud voyce ¶ Because they sawe that it was nothing so glorious as that Temple which Salomon had built notwithstanding Aggeus comforteth them and prophesieth that it shall be more beautifull then the first Aggeâ— 2. meaning because Christ and his Apostles should preach the Gospell and worke miracles therein The Bible note ¶ The note in the Bible of Geneua hath thus in the ende meaning the spirituall Temple which are the members of Christs body What Salomons porch meaneth In Salomons porch ¶ The Euangelist calleth Salomons porch the Temple not because it was the Sanctuarie but a part of the same Therefore this place in the which Christ walked belonged not to the Scribes and Pharesies but to the common sort of people For it is certeine the this porch of the which mention is made héere was not the same which is described in yâ— booke of Kings for that was taken away by the Chaldees and quite ouerthrown but the same which the Iewes straight after their returne from their exile into Babylon builded according to the paterne of the olde Marl. vpon Iohn fo 391. Which was builded againe after the paterne of that which Salomon builded Geneua SALT What it is to salt THE office of an Apostle and true preacher of Christ is to salt not onely the corrupt manners and conuersations of earthly people but also the rotten heart within and all that springeth out thereof their naturall reason their will their vnderstanding and wisedome yea and their fayth and beleefe and all that they haue imagined without Gods worde concerning righteousnesse inuocation satisfaction and seruing God c. Tindale fol. 196. Who is meete to Salt The true preaching is a salting that stirreth vp persecution and an office that no man is méete for saue he that is seasoned himselfe before with pouertie in spirit softnesse méeknesse patience mercifulnesse purenesse of heart and hunger for righteousnesse and looking for persecution to and hath al his comfort and hope in the blessing onely and in no worldly thing Tindale fol. 196. Of the salting of hypocrites The nature of Salt is to bite fret make smart though the sicke patients of the world canne suffer their grose sinnes to be rebuked vnder a fashion as in a Parable a farre of yet to haue their righteousnesse their holynesse and seruing of God and his Saintes disallowed improued and condempned for dampnable and diuellish that may they not abide Tindale fo 196. Of salt that hath lost his saltnesse If Salt haue lost his saltnesse it is good for nothing but to be troden vnder foote of men ¶ That is if the preacher which for his doctrine is called Salt haue lost his nature of Salt the is to say his sharpnesse in rebuking all vnrighteousnesse all naturall reason naturall will and vnderstanding and all trust confidence in whatsoeuer it be saue in the bloud of Christ he is condempned of God and disallowed of all them that cleaue to the truth c. Tindale fol. 197. Ye are the Salt of the earth c. ¶ The ministers of Gods word are called the Salt of the earth because the men are made by their true doctrine being receiued through faith sauory vnto the Lord. And the Salt hath lost his saltnesse when the ministers fall from Gods worde vnto the dreames and traditions of Antichrist Beza How our speach ought to be poudred with salt Let your speach be gratious alway and poudred with salt Héere wée haue a goodly lesson how that our communication ought to bée tempered with godly wisedome which he vnderstandeth
righteousnesse trusting in God haue not presumed to ascribe vnto themselues any societie or righteousnes of their owne No man can be without sinne so long as he is laden with the garment of the flesh the weaknesse whereof is thrée manner of waies brought in thraldome and subiection of sin to wit by déeds thoughts by words Lact. in his 6. b. de ver cul ca. 13. We may so long as we dwell in the tabernacle of this body are compassed about with fraile flesh measurably rule our affections and passions but cut them off quite we cannot by any meanes Hierom. in his Epist. ad Algasis It is to be demaunded if the nature of man be good which none dare be so bold to deny but Manicheus Marcion How then is it good if it be not possible for it to be without euil For that all sinne is euill who doubteth we answere both that the nature of man is good c. Sée the place August de per. iust li. Wherevpon S. Gregory saith he that gathereth vertue together without humility is as one that heareth dust into the wind For like as dust with a mightie blast of winde is scattered abroade so euery good thing without humilitie is with the winde of vaineglorie dispearsed asâ—nder And also it is much better to be an humble sinner theÌ„ to be a righteous man arrogant Which thing is plainly set forth by the Lord as the Publican and Pharesie are brought in for example as a certeine wise man saith Better is in wicked déedes an humble confession then in good déedes a proud boasting Gregory de donis spiri sanct cap. 2. How God ordeined sinne and yet is not the Authour of sinne To ordeine a thing to be the proper cause authour worker of a thing is not all one as by these examples following He that setteth his wine abroad in the Sunne to make vineger ordeined it to be made vineger and yet he is not the proper cause of vineger but the nature of the wine and the hotte Sunne beames He that in Spaine cutteth downe grapes in the Summer layeth them in a Sunny place ordeineth them to be made raisons and yet he is not the proper cause of raisons but the nature of the grapes and the heate of the Sunne Finally to bring a plaine rusticall example he yâ— hangeth vp Swines flesh in a chimney ordeineth it to be made Bacon and yet he is not the proper cause of Ba 〈…〉 but the nature of the flesh and smoake Wherefore sith it is euident yâ— it is not euer all one to ordeine a thing to be the proper cause authour of a thing we may boldly say the scripture bearing plaine record and S. Austen and sundry other most excellent writers holdeth vp their hands to the same that God ordeineth sinne yet is not the authour of sinne Traheroâ— The cause of sinne is not to be layed vnto God God compelleth no man to doe euil but euery man willingly sinneth wherfore the cause of sinne is not to be laied on him For séeing he procreateth not in vs wicked desires he ought not to beare the blame if wicked actions doe spring out of a corrupt 〈…〉 of wicked affections yea the goodnesse of God is rather to be acknowledged which is present and so gouerneth the wicked affections that they cannot burst forth nor bee hurtfull nor troublesome to any but when he hath appointed to chastin some and to call them backe to repentaunce or to punish them Pet. Mart. vpon Iudic. fol. 167. How all sinne is both deadly and veniall We say that all sinne in that it is sinne is deadly And yet we say againe that there is not any one sin but that the same is both deadly and veniall Deadly if the offender repent not veniall if the same be vnfeinedly repented and by mercie craued at the hands of God in the bloud of Christ. For the same God that sayd in Ezechiel Anima c. The soule that sinneth shall dye sayth also in the same Chapter And when the wicked man turneth away from his wickednesse that he hath done doth the thing which is equall and right he shall saue his soule aliue Héere you sée like as all sin in that it is sinne is deadly So againe all sinne in that it is vnfeinedly repented is also veniall I. Gough How sinne is not of Gods creation in man Whereas sinne is in mans nature it is not of Gods putting in by creation but by reason that Satan did spread his naughtinesse farther abroad at such time as man was beguiled by his wilinesse to disapoint the benefit of God c. Cal. vpon Iob. fol. 16. How sinne entered into the world As by one man sinne entered into the world and death by the meanes of sinne c. ¶ Sinne is heere taken for the naturall inclination or readinesse to sinne which some doe call right-well the originall coruption of man which though it bee â—id in mans heart and declarâ— not it selfe vnto the manifest works of wickednesse yet it is able to condemne all men onely they being excepted whom faith in Iesus Christ doth saue This originall corruption doth manifest it selfe first by wicked and vncleane thoughts Second by consenting vnto the concupisence or thoughts Thirdly by committing the déede or fact Sir I. Cheeke But sin is not imputed so long as ther is no law ¶ Though man imputeth not sinne where there is no lawe yet it followeth not that God which from the beginning hath written in mens hearts the lawe of nature doth impute no sinne Foâ— sith that death which is the punishment of sinne did reigne ouer all men euen from Adam it is euident that sinne was impâ—ted Sir I. Cheeke How Christ is called sinne Whereas Christ is called sinne it might be vnderstood sayth Saint Augustin that he was the sacrifice for sinne For Christ was without sinne as S. Paule saith He hath made him sinne for vs which knew no sinne And againe God sent his Sonne in the similitude of sinfull flesh and not in sinfull flesh How no man can pardon sinnes but Christ. Sonne be of good chéere thy sinnes be forgiuen thée ¶ The same moued the Scribes that sinne should be pardoned by a man for they regarded and beheld nothing in Iesus Christ but manhood and that the lawe could not release that which was pardoned of him for onely faith iustifieth and afterwarde the Lord behelde inwardly their murmuring and said that it was easie for the Sonne of man to pardon sinnes in earth but neuertheles none can pardon sinnes but God only wherfore he that doth pardon them is God for none can pardon but God Hil. vpon S. Mathew in the 9. Canon To sinne against the Holy ghost what it is But whosoeuer shall speak against the Holy ghost c. ¶ To perseuer and continue in sinne of infidelitie to
¶ This word spirit is to be taken heere as it is set against that commaundement which is called carnall Heb. 7. 16. as the commaundement is considered in it selfe And so he speaketh of truth not as we set it against a lye but as we take it in respect of the outward ceremonies of the lawe which did onely shadow that which Christ performed in déede Beza ¶ God being of a spirituall nature requireth a spirituall seruice and agreeable to the nature Geneua How the spirit of God maketh intercession for vs. But the spirit maketh great intercession for vs c. ¶ The right forme affection of praier commeth by the holy Ghost who maketh intercession for vs not that he prayeth mourneth but that he so stirreth our heartes that we lift them vp to heauen earnestly and seruently which is the true praier The Bible note Who is of else spirit of truth and who is not Euen the spirit of truth c. ¶ The spirit which Christ did promise shal teach onely these things which Christ had taught before whosoeuer therfore doth teach any other doctrine besides Christs doctrine he is not of the spirit of truth but of the spirit of leasing Sir I. Cheeke Of the spirit that Christ promised to send The spirit saith hâ— which I will 〈…〉 from my father shall lead you into all truth but howâ— Because saith he he shal put you in minde of all those things that I haue told you Ther he giueth warning that there is nothing more to be looked for of his spirit but that he should enlighten our minds to perceiue the truth of his doctrine Therfore Chrisostome Sermo de sanc adon spi. Iohn 12. 〈…〉 10. saith excellently wel Many saith he do boast of the holy spirit but they which speak their owne do falsely pretend that they haue him As Christ testified that he spake not of himselfe because he spake out of the lawe the Prophets So if any thing beside the Gospell be thrust in vnder the title of the spirit let vs not beléeue it because as Christ is the fulfilling of the lâ—we and Prophets so is yâ— spirit of the Gospell Câ—â— in his Inst. 4. b. cap. 8. Sect. 13. Why the holy Ghost is called the spirit of truth Who is the spirit of truth He is called the spirit of truth not onely because he is true but because he maketh the men in to whom he entereth true whereas all that they doe without the spirit is none other thing but lyes Tindale So called because he worketh in vs the truth Geneua Of the spirit of southsaieng A certeine damosell possessed with the spirit of southsaieng met vs. Which could tell things past gesse at things to come which knowledge in many things God permitteth to the diuell to this end as Austen writeth that he might thâ— more mightely deceiue those that woulde beleeue him The Bible note Of the spirit of the Prophets For the spirits of the Prophets are in the power of yâ— Prophets Héere he speaketh not of the holy Ghost in whose power all men ought to be but of the seuerall gifts of the spirit which are now in the power of them that haue them that they may alwaies without contention vse them to yâ— odifieng of the Church of Christ. Sir I. Cheke Spirits of the Prophets yâ— is the doctrine that they doe bring as being put in minde by the spirit of God The Bible note Or learning which Gods spirit moueth them to vtter Ge. Of the spirits in prison And preached vnto the spirits in prison ¶ It is vnknowne to vs where this prison was for the holy Scripture speaketh nothing of it In the Gospell it is called the bosome of Abraham It is sufficient for vs to know and beléeue that all the soules of the Saintes or faythfull which dyed since the beginning of the world are saued by the bloud of Christ howbeit the Gospell was sundrie wayes preached vnto the dead For vnto the holy Patriarkes deliueraunce and saluation vnto the vnfaythfull deserued dampnation was preached Sir I. Cheeke ¶ Christ being from the beginning head and gouernour of his Church came in the dayes of Noe not in the bodye which he then had not but in the spirit and preached by the mouth of Noe for the space of an hundred and twentie yeares to the disobedient which would not repent and therfore are now in prison reserued to the last iudgement Geneua How to serue God in the spirit To serue God in the spirit is to honour God with a true â—ffection procéeding from a pure and cleane heart and not by Images or other visible and corruptible things or else by shewes and outward ceremonies Pet. Viret SPIRITVALL Who they be that be spirituall ALL be spirituall men which are lead by Gods spirit hée who hath more abundaunce of Gods spirit is more spirituall Of a lyke manner S. Paule speaking to the married sorte in Rome as wel as to the rest said Vos non estis in carne sed in spiritu You be not in the flesh but in the spirit And Saint Iohn in his first Chapter nameth all to be spirituall that beléeue in Christ for flesh and bloud is not able to bring foorth such a child And if the outward admission were able to make a man spirituall then should Iudas and such lyke who had the outward election yet inwardly folowed the spirit of the flesh of the Diuell be worthely called spirituall But our Sauiour Christ reasoning with Nichodemus maketh a plaine proofe by euident demonstration that onely such as be endued with Gods spirit be worthy of the name spirituall and that such as bée not borne of Gods spirit bée not spirituall but carnall And in the same place the Lord hath giuen a generall resolution that no man can enter into the kingdome of heauen vnles he become a spirituall man and be borne a newe not onely of water but also of the holy Ghost Ponet fol. 34. For the spirituall iudgeth all things ¶ Who is that spirituall Not such as we now call men of holy Church but all that haue the true interpretation of the law in their hearts The right faith of Christ the true inteÌ„t of works which God biddeth vs to worke He is spirituall and iudgeth all things is iudged of no man Tindale The naturall man perceiueth not the things of the spirit of God c. but he that is spirituall discusseth all things ¶ Paule doth call him spirituall which is renued by the spirit of God and béeing gouerned by the same spirit doth examine and trye all things with the true touchstone of Gods word which is set forth vnto vs by the inspiration of the same spirit that hée is inclined withall but he himself that is to say the spirit is iudged of no man Héere also the naturall man is taken for him which being without
Si quis dixerit c. If any man shall say that the Sacraments of the new lawe were not all ordeined of our Lord Iesus Christ or that ther be fewer or mo then seauen or that any one of the same verilye and in proper speach be not a Sacrament accursed bée hée Councell of Trident. Sessio 7. Two manner of Faiths Looke Faith What the two Lambes doe signifie Two Lambes of a yeare olde without â—pot ¶ The Iewes say that by the beast that is sacrificed the sinner is vnderstood For when the beast is lead to be killed the trespasser ought say they to thinke as though he for his offences were lead vnto the same and thus to confesse O Lord I am guiltie of death I haue deserued to be stoned for this trespasse not this beast or to be strangled for this transgression or to be burnt for this crime But these Sacrifices doe by shadowe signifie Christ the true lambe of God who would afterward cleanse our sinnes and pay the price of them How grieuous therefore should we acknowledge and confesse our sinnes to be for the which no beast but the innocent sonne of God hath died For the Father sparing vs hath yéelded his sonne to death The Bible note How the priuiledge of two wiues came in Which had two wiues ¶ With the promise of multiplication of séede came in the priuiledge of two wiues The promise performed and ended in Christ the priuiledge ceaseth Gods lawe taketh place which ioyneth two in one flesh and no mo Gen. 2. 24. Geneua Two tyrants and what they be The Scripture speaketh of two huge and cruell tyrants which shall destroy christendome before the last day of iudgement One through false doctrine and that is as Daniel and Paule both doth prophesâ—e the Bishop of Rome The other by power and force of armes that is the Turke of whom Daniel in the. 7. chapter speaketh where he doth attribute vnto him 3. hornes only which he shuld plucke of from the. x. hornes and those 3 are Asia Greece Aegypt which he hath plucked off long since and kéepeth them in possession within the which limits the Prophet hath included him for although he be busie in Hungary readie to inuade Germany yet he cannot think that euer he shall haue them in quiet possession as he hath Asia Greece Aegypt for the Prophet is plaine and manifest Sleadane in his Chronicle Of two natures in Christ. ¶ Looke Christ. Word Vagabunds What these Vagabunds were TOke vnto them certeine vagabunds ¶ Certein companions which doe nothing but walke the stréets wicked men to be hired for euery mans money to do any mischiefe such as we coÌ„moÌ„ly call the rascals very sinks dunghil knaues of all townes and cities Beza VAILE What the vaile and renting of the temple did signifie AND the vaile of the temple did rent in two péeces ¶ This vaile was a certeine cloth that hanged in the temple diuiding the most holy place from the rest of the temple as our cloth that is hanged vp in Lent diuideth the altar from yâ— rest of the Church The renting of which vaile signified that the shadowes of Moses lawe shuld vanish away at the flourishing light of the Gospell Tindale VALES II. What they were VAlesi were heretikes which had their originall of one Valens that liued in Bacathis a couÌ„try in Philadelphia Their manner was to geld themselues and as many straungers as lodged among them they abused the sâ—ieng in the Gospell If thy member offend thée cut it off c. Epiphan haer 58. VAINE GLORIE A good remedy against it IF thou be tempted to vaine glory for thy good déeds then looke of thine euill héereto and put the one in one ballance and the other in the other And then if thou vnderstand yâ— lawe of God any thing at all tell me whether weigheth heauier Tindale VAPOVR What Vapour is VApour is a dewie mist as the smoke of a séething pot Tind VESSELL What is meant by this vessell NEither would he suffer that any man should carry a vessell through the temple ¶ That is any prophane instrument of which those fellowes had a number yâ— made the court of the temple a market place Beza VINE What the Allegory meaneth I Am the true vine ¶ This Allegory is taken out of diuers writings of the Prophets who in diuers places compare the Church to a vineiard and men in the Church to vines and the works of faith of loue and of righteousnesse to grapes Therefore when the Lord calleth himselfe the true vine wée must not so vnderstand himâ— as if he were naturally and substantially a vine for naturally and substantially he is God and man not a vine but representeth the true vine Therfore it is called a vine by similitude not by propertie euen as he is called a Sheepe a Lambe a Lyâ—n a Rocke a Cornerstone such lyke from which such similitudes are brought Marl. vpon Iohn fol. 500. What is heere meant by the vine And hée shall binde his Asse sole vnto the Uine ¶ A country most abundant with vines and pastures is promised him Geneua How Israel is compared to an empty vine Israel is an emptie vine ¶ As the vine spoyled of her grapes beareth new the yeare following so the Israelites enioyeng rest after afflictions renued their former wickednesse and Ioolatrie The Bible note ¶ Whereof though the grapes were gathered yet as it gathered new strength it encreased new wickednesse so that the correction which shuld haue brought them to obedience did but vtter their stubburnenesse Geneua VINEGER Of the propertie thereof VIneger of it selfe is sharpe sowre and tart and is no fitte drinke to moisten a man that is a thirst For though vineger be colde in operation yet is it dry and hath vertue exicatiue Therefore vineger is a sawce and no proper drinke And if it be dronken of him that is moist it maketh him drye But if he be drye afore it killeth him quickly at yâ— least if it be stroÌ„g vineger And specially if it be such vineger as was giuen to Christ hanging vpon the crosse which as S. Mathew saith was mingled with Gall. Saint Marke calleth it Vinum mirlatum Wine mingled with Mirre Whervpon the worshipfull Clarke Saint Bede doth gather vpon the wordes of S. Marke that they gaue vnto Christ wine mingled with Mirre Mirre is the Gumme of a certeine trée growing in Arabia called Mirre which Gumme is both gréene and bitter like vnto gall This bitter tart drinke giuen vnto Christ did both fulfill the prophesie which was that the Iewes should so vse Christ in the time of his thirst and also it made a spéedie end of his life For as soone as he had tasted of that tart and strong vineger he bowed downe his head and sayd Consummatum est All is done All the things which the Prophets haue fortold
OTHONIEL How he was called the brother of Caleb THis Othoniel was called Calebs brother to whom Caleb gaue Achsa his daughter to wife for winning of Kariâ—h Sepliar that is the Citie of letters which kinde of marriage was forbidden by the lawe of Moses Leuit. 18. Therefore Othoniel did contrary to the lawe to marry his brothers daughter To this it is sayd that Othoniel was the naturall sonne of Kenes which Kenes was brother to Caleb which was the natural son of Iephune Now when Iephune the father of Caleb was dead Kenes married his mother which afterwarde had the charge of Caleb in bringing him vp wherefore Caleb notwithstanding he was the naturall sonne of Iephune was called the son of Kenes as in Iosua 14. 6. So that Othoniel was Calebs nephew and might therefore marry his daughter by the lawe Othoniel is héere none otherwise called the brother of Caleb but as Loth was called the brother of Abraham which indéed was Abrahams brother sonne As in Gen. 13. 8. Lyra. OVVNE Why Christ calleth the people of the Iewes his owne HE came in to his owne ¶ The Iewes were called Gods peculiar people because that although all Nations are his yet of his onely mercie he chose them to whome he would commit his holy word and Sacraments and among whom he would haue an open face of his Church In this place S. Iohn calleth them not his owne because they were his chosen but because they bare the name of his people and the title of his Church Traheron OXE Of the Oxe that treadeth out the corne NON alligabis os bouis triturantis in acca fruges tuas Israel thou shalt not mosell the Oxe that treadeth out the corne in the flore of the barne but forasmuch as he treadeth and as I might say thresheth out the Wheate so let him eate of the best and mosell him not Now this proposition beeing spoken litterally of the libertie that husbandmen ought to shew to their threshing Oxen Saint Paule doth drawe this proposition to an allegorie sense for where he had giuen a commandement to the lay brethren to be curteous and liberall to all them that did looke dilligently and tooke paines to teach and to instruct the congregation he rendereth as it were a cause of this his precept law by this place of the Scripture Dicit non Scriptura Non alligabis os boui trituranti Thou shalt not mosell the Oxe that treadeth out thy corne vnderstanding by the Oxe the Minister of Gods mysteries It cannot be denied now but this sentence Non alligabis os boui trituranti was first spoken of the Oxe that tooke paines for the profit of the husbandman Séeing then God would the Oxe to liue of his labours How much more then by all right and reason behoueth it them to liue liberally in this worlde by whose paines other men doe liue euerlastingly in the worlde to come So that the allegorie of this proposition Non alligabis hath a pretie quicke and a vehement kinde of probation to the purpose that Saint Paule went about more then the text spoke plainly which is this That the Ministers of spiritual things ought of duetie to reape temporall things Ric. Turnar Patience What true patience is THat which the latin Interpreters of the holy Scriptures haue translated Patience is in the Hebrue as much to say as farre from anger as we may perceiue in the Prouerbs and in Ecclesiastes In the Gréeke it is called Nouollone which signifieth sufferance patience Cicero in his booke De inuencione maketh a difference betwéene perseueraunce and patience And defineth perseuerance to be a stedfast and continuall abiding in a matter well considered and weighed and patience to be a willing and long sufferaunce of harde and painefull thinges for honesties sake and profite So that perseueraunts is the generall vertue whereby we doe constantly abide and procéede in all that which wée haue begunne vppon some good reason And that Patience is a kinde of perseueraunce when wée doe willingly and constantly suffer thinges that be harde painefull sorrowfull and to our losse I doe not mislike this definition of Cicero For euerye suffering of aduersitie ought not straight to bée called Patience for there is no man in the worlde but that he suffereth many thinges which he would not doe if hée could anye wise withstande it and yet we doe not call them all patience lyke as we doe not call them impatient neither which doe suffer no aduersitie but doe susteine it with euill will and discontented minde Therefore lyke as vnto patience there is requisite a willinge sufferaunce so it is vnpatiencie when we doe vnwillinglye striuing and with anger suffer that which we doe suffer And he did vpon a good consideration put in the definitioÌ„ of patience not onely the willing but the long sufferaunce also of euils for the vertue of patience consisteth not onely in this if the sufferaunce bée willing but there is requisite also a constancye in suffering You shall finde manye that be willing to suffer for a while but they bée soone gone and become impatient vnto them cannot be attributed true patience which is of that sorte that it must bée both willing and continuall Lyke as the fayth of them which doe beléeue for a time and do shrinke away at time of temptation is not true fayth nor their loue true which doe loue to daye and hate to morowe so it is no true patience neither if thou be patient for a season and within a while after do chaunge thy patience into impatiencie The truth of vertues cannot stand without constancie Musculus fo 522 ¶ This worde patience or patientnesse betokeneth not that men should become blockish so as they should haue no heauinesse at all nor be combred with anye griefe when they féele aduersitie but the vertue is when they canne moderate themselues and holde such a measure as they cease not to glorifie God in the middest of all their miseries nor be so ouercompred and swallowed vp with sorrowe and anguish as to quaile altogether but fight against their owne passions vntill they may be able to frame themselues to the good will of God and to say as Iob doth that he is righteous in all respects Caluine in Iob. fol. 29. How we ought to be patient vnder the Crosse. With your patience possesse your soules ¶ The soule is possessed that it perish not but is saued by patience if it through fayth in Christ doe patiently suffer in aduersitie Tindale ¶ Those possesse their soules in patience vnto whome God giueth a ioyfull minde vnder the crosse euen vnto the ende The Bible note ¶ Possesse your soules that is liue ioyfully blessedly euen vnder the crosse Geneua PAINTED VVALL How this place following is vnderstood GOD smite thée thou Painted wâ—â—l ¶ By a figuratiue speach we call him a Painted wall which pretendeth himselfe to be one thing and is an other As if a man