we thus cleaue to God with strong faith beléeue his words Then as sayth Paule God is faithfull that he will not suffer vs to be tempted aboue that we are able or aboue our strength that is to sayâ— if we cleaue to his promises and not to our owne fantasies and imaginations he wil put might and power into vs that shall be stronger then all temptations which he shall suffer to be against vs. Tindale fo 81. What is vnderstood by watchmen For his watchmen are all blinde c. ¶ By those blinde watchmen vnderstand the chiefe Priests yâ— Scribes Pharesies c. which were the peruerters and deprauers of the law of God These for filthy lucre sake abolished the true seruice of God and were the chiefe causers of the forsaking of Israel They were sluggish and sought not that which was for the edification of the people and for the glory of God but that which was for their owne priuate profit and pleasure They were slothfull to roote out vice and to plant vertue and driuen into the profound déepe sléepe of ignorance of idlenesse of lecherousnesse of pride As oft as the Prelates of the people Bishops Abbots and they that auaunt themselues for religious be such there hangeth a great scourge ouer the whole flocke of Christ. T. M. ¶ He sheweth that the affliction shal come through the fault of the gouernours Prophets and pastours whose ignorance negligence auarice obstinacy prouoketh Gods wrath against them Geneua I haue made thée a watchman to the house of Israel ¶ By this watchman are figured Bishops Priests aâ—d Preachers which must take the occasion of their speaking and exhorting at the mouth of God and speake not in their owne but in his name T. M. He sheweth that the people ought to haue continually gouernours teachâ—rs which may haue a care oner them and â—o warne theÌ„ euer of the daungers which are at hand Eze. 33. 2. Ge. The meaning of this place following The voice of thy watchmen shall be heard ¶ The Prophets which are thy watchmen shall publish this thy deliueraunce This was begun vnder Zorobabel Ezra Nehemiah but was accomplished vnder Christ. Geneua Of the watchman that Daniel speaketh of And behold a watchman and an holy one came downe from heauen Meaning the Angell oâ— God which neither eateth nor sleepeth but is euer ready to doe Gods will and is not infect with mans corruption but is euer holy and in that that he commaundeth to cut downe this tree â—e knew that it shoulde not be cut downe by man but by God Geneua What the fourth watch meaneth And in the fourth watch of the night The Hebrewes diuided the night inâ—o â—oure parts which they called the foure watches wherefore the fourth watch was next to the morning and was called the morning watch As in the. 1. Reg. 11. 11. Tindale VVATER How it is not water that doth wash away our sinnes ARise and be baptised and wash away thy sinnes We ought not to thinke that water washeth away our sinnes but the mercy and grace of God which is signified and represented vnto vs by the water Ye shall note that by a figure named Allocosis the same is ascribed vnto the outward signe which doth onely perteine vnto the grace election of God Sir I. Cheeke He sheweth that sins cannot be washed away but by Christ who is the substance of Baptime in whom also is comprehended the father and the holy Gost. Geneua The meaning of this place following Whosoeâ—er drinketh of this water c. To drinke this water is to beléeue credit the word of God and to receiue the testimony of Christ which thing onely can quench the thirst of the soule Sir I. Cheeke What is signified by water and spirit Except a man be borne of water and spirit ¶ Héere by the water he vnderstandeth the worde and grace of God and also the illumination of the holy Ghost which is that heauenly water that Esay the Prophet doth speake of saieng All that be a thirst come vnto the waters Iohn 4. 14. and. 7. 38. Iere. 2. 13. By the spirit he vnderstandeth the inspiration of the holy Ghost and the heauenly working of the spirit of God So that this place helpeth them nothing that doe affirme that the children of the faithfull are damned and that they shall neuer enter into the kingdome of heauen if they dye before they canne be baptised Sir I. Cheeke ¶ This place of Iohn is not to be vnderstood of the outwarde signe of holy Baptime but simply of the inward and most spirituall regeneration of the holye spirit which when Nichodemus vnderstoode not perfectly the Lorde figured and made the same manifest by Parables of water and of the spirit that is to saye of the winde or the aire by Elements very base and familyar for by an by hée addeth That which is borne of flesh is flesh c. Againe The winde bloweth where it lysteth c. Which must néedes bée meant of the ayre For the other part of the comparison followeth So is euery one that is borne of the spirit Bullinger fol. 1048. ¶ By this is signified the Baptime which is the mortification of the flesh preached by Iohn Baptyst and the renuing of the spirit which is remission of sinnes obteined by Christ. Tindale What the water of Siloh doth signifie Forsomuch as the people refuse the still running water of Siloh c. ¶ Hee calleth the kingdome of Dauid which figureth the kingdome of Christ the still running water of Siloh which thing agréeth verie well vnto Christ that was meeke and lowlye of heart Math. 11. 29. Zach. 9. 9. Beholde thy king commeth vnto thée poore and lowly c. He raigneth in still and peaceable consciences Siloh was a spring at the foote of the hill of Syon which hath not continally water but springâ—th certeine houres and dayes and commeth with a great sound by the bottome of the ground and rifts and holes of an hard rocke The manner of speaking is borrowed of the despised littlenesse of the water which signifieth the small estimation and pouertie of the christen T. M. ¶ Looke Siloh What is meant by the water of the Sea The water of the sea shall bée drawne out Nilus shall sinke away and be dronke vp ¶ The water of the sea c. Aegipt as stories shew receiueth no raine forth of the aire but is ouerflowed with yâ— water Nilus at certein times 14. 15. or 16. cubits high froÌ„ the ground for if it increse to any lesse height the Countrey scapeth not a dearth sayth Plinie And therefore by the scarcenesse and want of water is the desolation of the land described Nilus is heere called by diuerse names Sometime the Sea sometime riuers sometime wells sometime pondes c. For that fludde runneth seuen sundry wayes and it is called the Sea not onelye because the Hebrewes call
are so lightened with theâ—hriâ—ht beames of the Gospell yâ— for all inquisitions imprisâ—nments exquisite torments and cruell burnings that can be deuised they neuer a whitte diminish but mightelie increase as God hath promised that the bloud of the Martyrs should be the séede of the Gospell W. Fulke How Babilon is called the wast Sea This is the heauie burden of the wast Sea ¶ By the wast sea is vnderstood Babilon it is so called because of the excéeding great cruelnesse and tyranme wherewith it exercised the Iewes Héereof is there a prouerbe Babilon is the Sea of euils and euen the wast of the Sea that is the most tempestious and desolate place and that is least possible to be sayled through T. M. How the destruction of Babilon was prophesied long before Thou shalt binde a stone to it and cast it in the middest of Euphrates ¶ Saint Iohn in his Reuelation alludeth to this place when he saith The Angell tooke a Milstone and cast it into the Sea signifieng thereby the destruction of Babilon His wordes be these Then a mightie Angell tooke vp a stone like a great milstone cast it into the Sea saieng With such violence shall the greate Citie of Babilon be cast and shall bee founde no more ¶ That is It shall not be like to other Cities which maie bée builded againe but it shall bée destroied without mercie Geneua ¶ Looke more of Babilon in the word Rome BACKE PARTES OF GOD. What is meant by the backe partes of God ANd thou shalt sée my Backepartes but my face shall not be séene ¶ Shall sée my backparts That is so much of my glorie as in this mortall life thou art able to sée Geneua Death is the hauen that carrieth vs to the place where we shall sée GOD face to face which wée shall neuer sée so long as we be in this mortall lyfe but must couer our faces with Moses and Helias till the face or forepart of the Lorde be gone by Now must we looke on his Backepartes beholding God in his wordes and in his creatures and in the face of Iesus Christ our Mediatour But when this bodie is dissolued by death we shall sée God face to face and knowe him as we are knowne Luther BAPTIME The right signification and vse of Baptime BAptime which is now come in the roome of circumcision signifieth on the one side how that all that repent and beléeue are washed in Christs bloud and on the other side how that the same must quench and drowne the lusts of the flesh to followe the steps of Christ. Tindale fol. 6. ¶ Baptime is a signe of repentance and of forgiuenesse of sinnes whereby God doth testifie that he washeth awaie or forgiueth the sinnes of them that beléeue and also wherby God doth seale and admonish vs of true repentance all the daies of our life Cheeke All we which haue bene baptised into Iesus Christ haue bene baptised into his death ¶ That is that sinne through Christs death maie be abolished and die in vs and that as wée are made cleane outwardlie with water in our Baptime so inwardlie our sinnes maie be washed awaie and cleansed by the bloud of Christ. The Bible note ¶ Baptime is an outward signe representing in vs the â—enuing of the spirit and mortifieng of our members in Iesus Christ by the which we are buried in death with him Tind ¶ Baptime is a Sacrament by the which Iesus Christ doth offer vnto vs the remission of our sinnes and our regeneration vnder the figure of the water as he doth indéed communicate the same vnto vs by his holie spirit Also it testifieth vnto vs that he receiueth vs into his Church as true members of the same And we for our part doe testifie that we acknowledge him for such a one as he declareth himselfe toward vs that we beléeue that he maketh vs partakers of all his great riches Pet. Viret ¶ By Baptime wherewith we be washed out wardlie is signified that we be washed inwardlie by the bloud of Christ the remembrance wherof all the Apostles indeuoured to worke in the mindes of the faithfull Marl. vpon the Apoc. fol. 11. How we be washed by baptime Whereas Saint Paule saith we be washed by Baptime his meaning is that GOD doth thereby both witnesse our washing and therewithall perfourme the thing that is figured For except the truth or performaunce of the thing went ioyntlie with the signe of it it were an vnproper speach to say that Baptime is the washing of the soule And by the waie we must beware that we put not ouer that thing either to the signe or to the minister of the signe which is proper to God onelie that is to saie that we thinke not the minister to be the author of washing vs cleane or the water to purge the filthinesse of our soule Which to doe belongeth onelie vnto Christs bloud Againe we must take héede that no peece of our trust do stick either to the water or to the man for as much as the onelie right vse of the Sacrament is to leade vs straightlie by the hande vnto Christ and there to staie For it is onelie the holie Ghost that renueth and quickeneth vs and no creature or outward worke is able to bring that to passe For if circumcision doe nothing auaile in Christ Gal. 5. 6. Surelie neither auaileth it anie man to bée but onelie dipt in water and to be admitted into the Church except he haue faith that is workefull by charitie which thing the powring on of water perfourmeth not for then should all that bée baptised be faithfull And therefore there is added Through the word Marl. vpon the Apoc. fol. 292. How baptime bringeth no grace examples followe Baptime bringeth no grace with it as doth appeare by Simon the Sorcerer Tindale ¶ Hée hath not put on Christ saith Saint Hierome that hath onelie receiued the washing of the water except also hée receiue the holie Ghost Symon Magus receiued water but because he receiued not the holie Ghost therfore he put not on Christ Iesu. Paule héere iudgeth of Christians as a man iudgeth but God doth not measure and iudge his faithfull onelie by outward signes but by the inwarde thoughts and heartes D. Heines ¶ Cornelius the Centurion receiued the holie Ghost before he was baptised ¶ The gelded man of Quéene Candace beléeued and therefore had grace before he was baptised Obiection The Apostles béeing commaunded to baptise in the name of the Father and of the Sonne and of the holie Ghost they notwithstanding baptised in the name of Iesus Christ onelie Aunswere To baptise in the name of Christ is to baptise according to the institution and commaundement of Christ neither do these words in the name of Christ import that Baptime was ministred in the name of Christ onelie and in none other name beside no more then these wordes Paule the Seruaunt of Iesus Christ doe import
the winde doth signifie a man inconstant As in Math. 11. 7. and Luke 7. 24. Geneua What is meant by the brused Rede A brused Réede shall he not breake c. ¶ By the brused Réede and smoking flaxe the aduersaries of Christ the Scribes and Pharesâ—es are vnderstoode whose power is likened vnto a brused Râ—ede and their furâ—e wherwith they persecuted the innocent vnto smoking flaxe so that it had bene as easie for Christ to haue destroyed them as it is to breake a sunder a brused Réede or to quench smoking flaxe Some suppose that the same should be vnderstoode of the Publicans and sinners whom he did not contemne nor despise but mercifully called them vnto him Sir I. Cheeke A brused Réede c. ¶ That is he will beare with them that is infirme and weake Geneua READING What profit commeth of reading holy Scripture AVgustine sayth Reading cléereth and purgeth all things who will euer be with God must euermore pray and read Aug. de tâ—mpor sermo â— If we either read not the Scriptures our selues or bée not desirous to heare other read them then are our 〈…〉 dictnes turned into wou 〈…〉 and then where we might haue had remedy we shall haue iudgement Aug. Ser. 55. Heare me ye men of the world get ye the Bible that most wholesome remedy for the soule if ye will nothing else yet at the least get the new testament S. Paules Epistles the Acts that may be your continuall and earnest teachers Chrâ— vpon the Coll. in hâ— 9. Homâ—â— Isidore saith saith that reading bringeth great profit to the hearers Tertulian saith when ye come together to the reading of holy Scripture wée féede our faith with these heauenly voyces we raise vp our affiaunce wée fasten our hope And againe he calleth the reading of thâ— scriptures the féeding of our fayth Let one of you take in hand the holy booke let him call his neighbours about him by the heauenly words let him water their mindes and also his owne Chris. in Gen. hom 6. Being at home we may both before and after meat take the holy booke in hand thereof receiue great profit and minister spirituall foode vnto our soules Chris. in Gen. Homi. 10. Would God we would all doe according as it is written Search the Scriptures Origen in Esay Homi. 10. Harken not héereto onely héere in the Church but also at home let the husband with the wife the father with the childe talke together of these matters and both to and fro let them enquire and giue their iudgements and would God they wold begin this good custome Chrisost. in Math. Homil. 78. Looke Scripture REGENERATION What this word Regeneration importeth THis worde Regeneration importeth as much as a man might say new birth As if after that wée were once borne we are borne yet againe And therefore it importeth forthwith a reformation fo the man which is a rising againe from the dead which is wrought in the spirit as the last resurrection shall be wrought in the flesh Pet. Viret Regeneration standeth chiefly in these two points In mortification that is to say a resisting of the rebellious lusts of the flesh and in newnesse of life whereby we continually striue to walke in that purenesse and perfection wherewith we are clad in Baptime How Regeneration is taken in these places following Ye which followed me in the regeneration c. In this worke whereby the world is chaunged renued and regenerate or to ioyne this word with the sentence following and so take regeneration for the day of iudgement when the elect shall in soule and body enioy their inheritaunce to the end that they might know that it is not sufficient to haue begun once Geneua By the washing of the new birth ¶ Baptime is a sure signe of our regeneration which is wrought by the holy Ghost Geneua How this place is vnderstood Except a man be borne of water and spirit ¶ Nichodemus vnderstoode not the opinion concerning regeneration or newe birth of man Therefore our louing and mercifull Sauiour more plainely expoundeth these things which before he spake mystically teaching that to be borne againe is nothing else but to be borne of water and of the spirit and that the same is the true manner of regeneration But all men for the most part by this sentence of our Sauiour Christ vnderstand Baptime and many of them doe héereby make Baptime so necessary that they affirme it impossible for a man to attaine to saluation except he be washed with the water of Baptime so disorderly they include the assuraunce of our saluation vnder the signe when as the whole Scripture attributeth the grace and power of regeneration to the Holye ghost as maye appeare in diuers places of Scripture but specially by these places noted in the margent And as touching this place we ought to vnderstand the same simply of mans regeneration and not of Baptime For the purpose of Christ was to exhort Nichodemus to newnesse of life because he was not capable of the Gospell vntill he was a newe man Therefore this is the simple meaning of this place That it behooueth vs to be born againe that we may be the sonnes of God and also that the Holy ghost is the Author of the second birth Marl. vpon Ioh. fol. 66. REYNES What they signifie YE shall vnderstand that the reynes or kidneyes of a man is that intire part from which springeth chiefely the strength the desire of naturall generation which effect or desire in man because of all other effects it is the most mightiest therfore the Scripture vseth to call the secrets or the priuie thought or effects of a man by the name of the reynes or the kidneyes Insomuch as when the Scripture saith that God knoweth all our harts our thoughts then the Scripture saith Scrutans corda reâ—es Deus God is the searcher of hearts and reynes that is of the most priuie and secret thoughts that be in man R. Tur. Trye out my reynes and my heart ¶ By the heart and reynes will he signifie the delectations and affections of yâ— flesh which let him to follow God As in the Psa. 16. 7. T. M. ¶ My reynes also teach me in the night ¶ God teacheth me continually by secret inspiration Geneua ¶ Examine my reynes and my heaâ—t ¶ My very affections and inward motions of the heart Geneua Thou hast possessed my reynes ¶ Thou hast made me in all parts and therefore most needes know me Geneua Thou art néere in their mouth and farre from their reynes They professe God in mouth and denye him in heart which is héere meant by the reynes Esay 29. 13. Math. 15. 8. Geneua REIOICE Wherefore we should chiefely reioice REioice because your names are written in heuen ¶ Though we should worke miracles and cast foorth diuells yet ought
18 Mat. 19. 6 Esay 50. â— Rom. 2. 13 Iames. 1. 22 Tertulian Hierome Ambrose Origen Origen in Hierome homil 1. Aug. de na gra chap. 61. Augustin Augustin Augustin Augustin S. Basile Aug ad Hierome Epist. 19. 1. Re. 21. 7 1. Reg. 22 9. 18 Augustin Deu. 23. 18 Math. 7. 6 Phâ—l 3. 2. Apoc. 3. 8. Iohn 20. 19 Ezâ— 29. 3. Apoc. 12. 7 Apo. 16. 1â— Iohn 6. 44 Iob. 12. 32 Seneca Platâ— Magistrate Ephe. 5. 1â— AlexaÌ„der King Philip Cambices Charnell Noe. Lot Seneca 3. Re. 16. 9â— 3. Reg. 20. 12. Iudith 13. 1. Mac. 16. 16. Lu. 22. 44 Act. 24. 25 Apoc. 7. 15 Col. 3. 16. Iohn 1. 1â— 1 â—et 3. 7. Rom. 15. 2 Esaie 63. 1 Psa. 137. 7 Abd. ve 10 Psa. 17. 8 Iob. 31. 7 Mat. 20. 15 Augustin Iob. 39 30. Plini li. 10 chap. 3. Psa. 103. 5 Ma. 24. 28 Iob. 39. 30 Luk. 17. 36 Exo. 19. 4. Ier. 49. 35. Gen. 15. 2. Rom. 9. 16. Psa. 34. 12 2. Pâ— 1 10. Iohn 1. 21. Mal. 4. 5 ChrisostoÌ„ 4 Re. 6. 32 Luke 1. 36 Mat. 1. â—3 Apo. 21. 19 Nu. 13. 23 Iudiâ— 1. 20 1. Re. 14. 13. 1. Reg. 17. 42. 3. Reg 20. 4. Reg 14. 2. c. 1. Reg. 24. 26. 26. 21. 2. Reg. 2. 28. 3. 27. Iohn 3. 23. Psa. 143. 2 Math. 25. 21. 23. Gen 3. Gen. 4. 5. Gen. 26. 15 Gen. 37. 4. Exo. 1. 12. Nu. 12. 13 Nu. 5. 15. Apoc. 1. 11 1. Re. 2. 18 Apoc. 7. 6 Mar. 7. 33 Augustin Mat. 7. 27 He. 12. 17 Heretikes Iohn 6. 54 Augustin Origen Iohn 6. 5â— Augustin Augu. de ciuit Dei li. 21. ca. 25 Ambrose Augustin Augustin Prospe in li. sententiarum Cipriane Origen Cipriane Iohn 6. 53 Gen. 13. 15 Exo. 12. 14 Exo. 21. 6 Heretike This Eutiches 〈…〉 an Abbot of a Monastery in Constantinople about the yeare of our Lord. 450. Heretikes Augustin Heretike Heretike This man was about the yeare of our Lord. 324. Luk 18. 14 1. Cor. 11. 28 Mat. 18. 15 2. The. 3. 15 Iohn 16. 2. 1. Tim. 1. 20. Augu. de Clericos 2. Cor. 4. 6 Augustin Esa. 52. 14 Heb. 11. 1. Example of young children Example of the Husband Origen Hierome Aâ— brose Onely faith ChrisostoÌ„ Onelie faith â—amos â— 14. Abraham Iames. â— 20. Rom. 4. 16. Iames. 2â— 24. Psal. 32. 5. Rom. 10. 17 Similitude of a Lampe 3. Cor. 13. 2 Rom. 1. 17â— Mar. 9. 24. Iohn 6. 68. â— Iohn 5. 4 1. Cor. 13. 13 Math. 9. 2. Math. 9. 2. Math. 8. 13 â— Cor. 13. 2. Rom. 14. 〈…〉 Mat. 17. 20â— Three kindes of Faith Iam. 2. 19. Titus 3. 5â— Augustin Faith of Infants Faith of hypocrits 2. Faithes Luk. 2. 34. Mat. 24. 5 Mat. 7. 15. Mat. 3. 12. 2. Co. 5. 11 Mat. 5. 26. Basile Augustin Epist. 86. 3. sorts of Fasting 1. Esd. 8. 23 Fast in the olde time Esai 58. 4 Superstitious fasting Hierom ad Nes. Esai 58. 3 Ma. 17. 21 Miraculous fast Compelled fast Iohn 6. 44 Father dravveth Iohn 5. 17 Father worketh Eze. 20. 18. Heb. 3. 9. Follovve not our Fathers Father greater then I. Ioh. 14. 18. Pro. 1. 8. Pro. 4. 1. Mat. 15. 5. Eze. 18. 2. Ioâ— 5. 4. 1. Cor. 10. 3 Leâ— 3. 3. Luk. 15. 23 Gâ— 49. 20. Iohn 21. 16 Act. 24. 3. Act. 24. 26 2. Feares Horace Seruile feare Filiall feare Faith gouerneth feare 4. Reg. 17â— 34. 4. Reg. 17. 33. 1. Ioh. 18 Feare cast out Feare vvithout faith Râ— 11. 20 Tovver Rom. 10. 2 Ioh. 12. 22 Dedicatiâ— Passeouer Penticost Iohn 7. 2 Tabernacles Act. 26. 24 1. Cor. 3. 13 1. Cor. 3. 12 Woode haie and stubble 1. Par. 21. 26. Mat. 5. 2â— Mat. 21. 18 Luke 13. 7 Augustin Ambrose Hierome ChrisostoÌ„ Augustin Lactatius Tertulian Hilarie ChrisostoÌ„ Tertulian Druthmarus Augusti li â— de doctri Christ. August ad Bonis 1 pist 23. Note SacrameÌ„t of Faith Conuersion Baptime Augustin Ma. 1. 25. First born â— Tim. 5. 12 First faith First fruiâ—s 〈…〉 Mat. 20. 16. Iere. 16. 16 Mat. 14. 17. Apoc. 12. 6 a Fliengs Rom. 8. Gal 2. 16. Iohn 3. 6. Rom. 3. 20 1. Co. 7. 28. Rom. 8. 9. Figuratiuelie Vnquietnesse of the flesh Rom. 16. 〈…〉 Iohn 6. 55 Augustin 1. Co. 15. 50 Flesh and Spirite Iohn 6. 63 Flesh profiteth not Heretike Augustin Caluine Mat. 6. 12. Ma 16. 24 2. Pa. 7. 2â— Augustin Basilius Act. 21. 3. Augustin 3. Pa. 28. 2 Psal. 99. 5. Tre. 2. 1. Act. 2. 35. Act. 7. 6. Iudges Kings Priests Phil. 2. 7. Iudic. 15. 4. Mat. 17. 26 Augustin ChrisostoÌ„ Augustin Ecc. 25. 16. Cal in his inst 1. b. ca. 15. se. 8 Augustin Augustin Augustin Augustin Augustin Augustin Augustin Ambrose ChrisostoÌ„ Augustin Iohn 15. 5. Augustin Augustin Make good 2. Cor. 3. 5. 〈…〉 Barnard in his 39. scene of his litle S. Three blessings Augustin Augustin Canon 1. Canon 2. Saint Barnard of free-will Luke 1. 42. Mat. 7. 16. 1. Cor. â— 1â— Luke 8. 37. Iosu. 4. 20. Luke 13. 2 Trâ— 3. 5 Iere. 8. 14. Act 8. 23. Nu. 15. 38 Esa. 61. 10 Ruth 4. 1. Mat. 16. 18 Psal. 9. 14. Psa. 107. 16 Psa. 3. 26. Psa. 118. 19 Esa. 26. 2. Psa. 9. 13. Nu. 5. 12. c. Exo. 20. 5. Deut. 4. 24 Exo. 34. 14 2. Cor. 11. 2. Luke 3. 23 Math. 19. 28. Esai 43. 21 Rom. 9. 30 Pro. 1. 17. 2. Tim. 1. 6. Psal. 8. Exo. 16. 7. 2. Par. 7. 1 Esaie 40. 5 â—ohn 1. 14. Iohn 14. 13 Rom. 13. 13 Heretikes One God 1. Tim. 4. 10 Sauiour of all men Ephe. 2. 12 Without God Almighty Foreknovvledge of God Laugh Avvake Standing Rise Shooter Sinne Shoulders Nose Hinder part Come dovvne Gen. 4. 4. Looke Pixe 2. Re. 22. â— Rocke Not changed Iohn 9. 31 Sinner 〈…〉 〈…〉 Gen. 1. 27. Like Eph. 4. 24. Deu. 4. 24. Consuming fire OrdinaÌ„ce â— Co. 1. 9. Consolaâ—ion Curse Act. 4. 28. Apointeâ— 2. Cor. 4. 4 God of this world Col. 2. 9. Origen 2. natures in Christ. â— Co. 7. 10 Pope and Mahomet Eze. 38. 2. â— Co. 13. 12 Mat. 2. 11. Ma. 27. 33. Mar. 10. 1â— God is good Iohn 5. 29 Good euill Good age Good life 〈…〉 â— Pa. 13. 10 Leuit. â—0 1 Deâ— 29. 19 Saule Iames. Peter Iudas Ievves Hierome Gregorie Math. 1. 1. Pet. 4. 6. To the Dead Apoc. 6. 2. Not ashamed Bede Cluniake Ioseph SimoÌ„ Zâ— Paule Leuit. 16. 21. Leuit 16. â— Rom. 1. 5. Grace reiect Grace Gift Grace lawe Iohn 1. 16 Grace for Grace All grace Rom. 1. 17 Grace peace Iohn 1. 17 Grace truth Austen against Dunce Ephe. 2. 8. Iohn 1. 16 Grace for Grace Three graffings Luk. 23. 38 Act. 6. 1. Act. 9. 29. Rom 1. 14. Rom â— 9. Math. 20 â—6 4. Re. 13. 6 4. Re. 23. 6 Iudic. 3. 〈…〉 Dan. 5. 5. Gen. 24. 2. Col. 2. 14. Col. 2. 14. Ioh. 20. 29. Exo. 4. 21. Heart hairie Heart noâ— burne Heart of God Mat. 9.
Iob. 31. 6 Iob. â— 62 Augustin Bede Note The councel of Nice Col. 3. 1. Cor. 6. Latimer in conferring with Ridley Iohn 13. 2 Councel Gregory Hesychius ChrisostoÌ„ Deut. 10 20. Deut. 6. 13 2. Par. 15. â—4 Mat. 5. 33 Mat. 5. 34 Priuate swearing Basill Hierom. Customable swear Eccl. 23. 11 Zach. 5. 3. Leu. 24. 11 Chriso â—o 44. su ma Augustin S. Greg. in ho quadaÌ„ ChrisostoÌ„ Origen Isidore Henry the. 5. King Edmund Swearing corrupted Leui. 5. 1. Leui. 1. 9 Iob. 20. 12 Esa. 65. 4 Esa. 66. 17 Ma. 26. 52â— Gen. 9. 6 Luk 22. 38 Ma. 26. 52 Psa. 23. 4 Augu. in Psa. 23. 4 Psa. 69. 22 Exo. 27. 21 Heb. 9. 2 Exo. 27. 21 Act. 9. 36 Heretike Exo. 25. 39 2. Reg. 12 30. 1. Par. 20. 2â— 3. Re. 9. 20 Luk. 19. 12 Iohn 6. 4â— Esa. 54. 13. Mar. 7. 36 MAT. 9. 9. Cal. 5. 23. Mat. 21. 13 Iere. 7. 〈…〉 Esay 66. â— Act. 7. 48. Iere. 7. 4. S. Austen Bilney 1. Cor. 3. 17 Mat. 10. 16 Exo. 17. 2. Iames. 1. 13 Mat. 16. 1â— Math. 4. 1â— Luke 4. 13 1. Cor. 10. 13 Apoc. 13. 1 Gen. 4. 20. Nu. 5. 3. Psa. 42. â— Psal. 56. 8. Psal. 25. 8 Eccl. 24. 18 Heretikes Math. 14 Math. 1. 3 Math. 1. 3 2. Re. 13. 10 Leui. 20. 17 Deu. 21. 10 Exo. 8. 14. Leuit. 22. 29 Psa. 72. 10. Heretike Iob. 6. 19. Heretike Iudic. 17. 5 Act. 5. 36. Apoc. 1. 11 〈…〉 Eze. 18. 2â— Mat. 26. 26 Mat. 26. 26 Augustin Dea 〈…〉 Ioh. 11. 16 Hiero. ad Demetr 〈…〉 de virgiâ—â— Duke 2. 35â— Esa. 41. 〈…〉 Amoâ— 1. 3. 1. Re. 7. 10 Ioh. 12. 29 Psa. 18. 13 Psa. 18. 13 Iohn 7. 〈…〉 Dan. 7. 25 Deu. 14. 28 â—sa 95. 7 1. Cor. 1â— 15. Act. 2. â—o Ierâ—â—8 18 Augustiâ— Launce Eccl. 28. 1â— Apo. 21. 20â— 4. Reg. 23. 10. Esa. 30. 33 Coll. 2. 21. Ioh. 20. 17 Augustin ChrisostoÌ„ Era. in hiâ— Ann. vpoÌ„ the 23. of Math. Mat. 17. 5 Iohn 3. 21 Gal. 4. 10. 1. Tim. 4. 2 Rom. 13. 1 Luk. 22. 26 Apo. 22. 18 1. Co. 14. 19 Cipriane Augustin Dunce Tonstall Bishop of Duresine 1. Reason 2. Reason 3. Reason 4. Reason Melanct. vpoÌ„ Dan. Dunce Gabriel Eccl. 11. 3. Gen. 2. 9. Num. 5. 6. â—euit 7. â— Cor. 4. 7. Apoc. 2. 9. Ma. 22. 17 Origen in Mat. 22. Tract 21. Hillary in Mat. 22. in regula Maniâ—ho Ambr. in Luke li. â— cap. 20. Aug. con Faustan Manichae li. 22. cap 74. Theophi Ambr. de Sacra li. 1. cap. 5. Apoc. 8. 2. Math. 6. 2 Math. 6. 2 Apoc. 3. â— Psa. 64. 10. â— Sacraments Cipriane Augustin Augustin Paschasius Bassarius Councell of Tridet Nâ— 28. 3. 2. Iambes 1. Reg. 1. 2. 2. wiues 2. Tyrants Act. 17. 5. Mar. 15. 3â— Heretikes Mar. 11. 1â— Iohn 15. â— Gen. 49. 11 Ose. 10. 1. Psa. 69. 21 Act. 8. 25. 1. Cor. 7. 37 1. Cor. 7. 25 1. Cor. 7. â—6 3. Reg. 1. 2 Melancth The I le of Lesbos preserued by a virgin 2. Cor. 6. 14 Gen. 6. 12. Mat. 12. 43 Luke 11. 24 Apoc. 16. 13 Psa. 11. 2. Psa. 22. 21 Apoc. 1. 4 â— The. 2. 2 Iob. 6. 6. Mat. 2. 25 1. Co. 11. â—7 â—he kings armes Act. 15. 9. Mat. 5. 8. Act. 9. 7. Leui. 7. 1â— Vowes vn adâ—â—sedly made the Popes Canons Vnlawfull Vowes Vnprofitable vowe Impossib Vowes Iudi. 11. 30 Free-will offering What things were appointed for the Priests liuings The maÌ„s redemp The womans red the beasts fine Yeare of Iubely What vowes are forbidden and vnlavvfull Maide vn maried Maid haâ— fasted The maÌ„s wife Vowe of an abstainer Christian men haue nothing to doe vvith vowes Paule did not shaue his hed to establish the vovv of the Nazareis among the christians nor in circuÌ„cising Timothy allovved circumcision Votum Souldier Vow of the Nazarites The vovv of Staupitius Psa. 143. 2 Exo. 28. 30 1. Re. 28. 6. Nâ— 27. 31 Gen. 1. 26. 1. Ioh. 2. 1â— Hierom Ambrose Augustin ChrisostoÌ„ Psal. 15. Cato Aug. psa 128. 33. d. Martis d. 46. seditio ConsiliuÌ„ Nicen. 18 Ex conci Ma. Papa Hermeno polus li. 3 tit 7 Exo. 22. 25 Le. 25. 3â— Psa. 15. 1. 5 Eze. 18. 5. 6. De. 23. 20 Luk. 6. 35 Lend Math. 3. 3 Path. Esay 40. â— Psal. 1. 1â— Way Psa. 119. 30 Way of truth Pas. 119. 29 Gen. 5. 22. Iob. 34. 9 Augustin Ephe. 2. 14 Deu. 32. 35 Esay 8. 6 Mich. 4. 3. Mat. 5. 39. Mat. 26. 52 Mat. 13. 30 2. Cor. 10. 3 Mat. 22. 7. Iohn 13. 8. â—ab 13. 14. Hovv the ceremony of washing came vp first Iohn 13 Iohn 13. Iohn 13. 10 Esa. 56. 10 Eze. 3. 17. Esay 52. 8 Dan. 4. 1â— Mat. 14. 23 Act. 22. 16 Water spirit Iohn 3. 5 Water of Siloh Esay 8. 6 Esay 19. 5 Nilus 〈…〉 1. Iohn 5. 6 Water in the sacrament Eusebius Ex. â—9 24 Mat. 22. 11 1. Cor. 11. 30 Dan. 9. 25. Leuit. 25. 8 Esay 12. 2 Esay 12. 3 Augustin Augustin Augustin Apoc. 6. 2. Apo. 2. 17. Ose. 4. Basil. Leu. 18. 28 Leu. 17. 7. Leu. 20. 6. â—xo 9. â—7 Esâ— 57. 20 Esa. 48. 22 Iudic. 1. 7. Iohn 6. 54 1. Tim. 5. MelanctoÌ„ in a lyttle booke he wrote to â— king Henry the. 8. in the defence of Priestes mariage Exo. 19. 1â— Esa. 43. 2â— Augu. in 〈…〉 ca. 12â— Augu. in the. 3. b. de Trinit Augustin Augu. in his bo of freewil gra ca. 20 Pharao Iosua Simei In the same boo cha 31. Two wils in God Exo. 13. 19 Exo. 7 3. Pro. 16. 4. 2. Tim. 1. 9 Mat. 8. 2 Esa. 35. 1. Esa. 41. 17 Ma. 15. 33 Mat. 9. 17 Apoc. â— 6. Wine Oyle Esa. 55. 1. â—eu 10â— 6. Mâ— 26. 29 Clement Ciâ—riane Augustin Apoc. 7. 1. Apocâ— 7. 1. Iohn 3. 8. Psa. 17. 8. Ma. 24. 20 Pro. 8. 22. Pro. 8. 27. Pro. 8 30. Mat. 11. 19 Luk 7. 39. Mat. 2. 1 Ioâ— 15. 27 Iâ—h 5. 36. Ioh. 8. 14. Ioh. 8. 17. Apo. 9. 12. 1. Cor. 3. 12 â—e 49. 27. Esa. 65. â—5 Esa. 11. 6. Apo. 17. 14 Esay 3. 19 Tertulian Deu. 22. â— Iohn 8. 11. Dâ—u 21. 12 Lib. cont heraâ—s 1. â— Tim. 2. 11. â— Cor. 14. 3â— â— Cor. 14. 34. â—ro 9. 13. Foolish woman Pro. 2. 16 Ieâ—â— 31. 22 Iohn 1. 14 Iohn 1. 1. word takeÌ„ 2. waies How Christ is the fathers vvord Word for â— thing Theo. in Luk. ca. 16 Hiero. in Ioh. ca. 27 Heb. 4. 12â— Pro. 8. 9. Iohn 13. 19 Tertulian Augustin Naziazen Word flesh 2. Nature in Christ. 2. Esd. 8. â— Luke 4. 17 Rom. 1. 20 Gal. 2. 25 Iame. 2. 2â— Iohn 5. 29 Tiâ— 2. 14. Rom. 4. 5. Phi. 2. 12. Ephe. 5. 8. Tit. 1. 16 Iohn 1. 10 Gal. 1. 4 1. Cor. 1. 20. Disputer 1. Cor. 2. 12 Psal. 22. 6. Aug. de expo simbo ser. 1. Apoc. 8. 11 Mat. 4. 10 Ioh. 21. 25 Ioh. 20. 3â— Ier. 17. 1â— Apo. 21. 27 Mat. 11. 29 Mat. 11. 29 Esa. 9. 4. Tre. 1. 14. Tre. 3. 27. Deâ— 4. 20 Luke 1. â— Luke 1. 5.
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
our Baptime is a certaine most frée ensealement and Sacrament of our attonement with God and that this attonement is made by the bloud death and resurrection of Christ and to put vs in minde of the mortifieng of the flesh of the quickening of the spirit and continuall repentaunce of the glorifieng that shall be héereafter by Christ. It must also put vs in minde that the benefite of regeneration is the gift and worke of the whole Trinitie in whose name we are baptised to the intent we should sticke therevnto and worship it all our life long Hemmyng How baptime purifieth and cleanseth Baptime hath also his word and promise which the Priest ought to teach the people and christen them in the English tongue and not to plaie the Popengaie with Credo saie yee Volo saie ye Baptismum saie ye for there ought to be no mumming in such matter The Priest before he baptiseth asketh saieng Beleeuest thou in God the Father Almightie and in his sonne Iesus Christ and in the Holie Ghost and that the Congregation of Christ is holie and they saie yea Then the Priest vpon this faith baptiseth the childe in the name of the Father of the Sonne and of the holy Ghost for the forgiuenes of sinnes as Peter saith Act. 2. The washing without the word helpeth not but through the word it purifieth and cleanseth vs. As thou readest Ephe. 5. 26. Now Christ cleanseth the Congregation in the Fountaine of water through the Word The Word is the promise that God hath made Now as Preachers in preaching the word of God saueth the hearers that beléeue so doth the washing in that it preacheth and representeth vnto vs the promise that God hath made vnto vs in Christ. The washing preach vnto vs that we are cleansed with Christs bloudshedding which was an offering and a satisfaction for the sinne of all that repent and beléeue consenting and submitting themselues vnto the will of God The plunging into the water signifieth that we die are buried with Christ as coÌ„cerning the olde life of sinne which is Adam And the pulling out againe signifieth that we rise againe with Christ in a new life full of the holie Ghost which shall rule vs and guide vs and worke the will of God in vs as thou sâ—est Rom. 6. 4. Tindale fol. 143. To be baptised in Christ what it is To be baptised in Christ is nothing els then according to his commaundement and institution to be imitated And by this forme of speaking is signified that we doe passe into Christ to the end we maie be more straightlie ioined together with him in faith hope and charitie For euen as Souldiers doe sweare to the name of obedience of their Captaine and are so bound vnto him that afterward it is not lawfull for them to be conuersant in the Campe of their enimies which thing if they doe shoulde be death vnto them So we in Baptime are bound vnto Christ and doe sweare that we will neuer afterward fall away vnto the Diuell c. Pet. Mar. fol. 143. To be baptised in Moses what it is Whereas in the Epistle to the Corinthians it is said that the Fathers are baptised in Moses the sence of that place is that the Israelites passed ouer the Sea trusting to those promises which were set foorth of God by Moses Pet. Mar. ¶ Moses being their guide or minister or as some read they were baptised vnto Moses Lawe other by Moses Geneua To be baptised by the holie Ghost what it is To be baptised by the holie Ghost is to receiue the visible graces and giftes of the holie Ghost or to be endued with the graces of the holie Ghost The Bible note Geneua To be baptised ouer the dead what it signifieth Baptised ouer the dead ¶ Some men saie that in token of the generall resurrection certeine Christian men were baptised ouer dead mens graues signifieng that the same dead men should rise at the last daie Tindale ¶ That is as dead and because they were but newly come to Christ would be baptised before they died Except these things be true of Christs kingdome and his subiection what shall become of them whom the Church dailie baptiseth for to destroie death in them which is the ende of Baptime and so they to rise againe Geneua ¶ Among the Corinthians if anie had deceased afore hée could be baptised some did take in hande to bée baptised for them thinking that the same should be auaileable vnto the dead against the resurrection Tertulian Theophilactus Ambrose Though Saint Paule did not allow this superstition yet thereby did he take an occasion to confute them which among the Corinthians denied the rising againe of the dead I. Cheeke What Iohns Baptime signifieth Indeed I baptise you with water to amendment of life ¶ The outward signe putteth vs in minde of this that wée must â—haunge our liues and become better assuring vs as by a seale that we are ingraffed into Christ whereby our olde man dieth and the new man riseth vp Beza Of dipping in Baptime As touching the dipping downe of the childe that is to be baptised I thinke saith Musculus it is not so necessarie but that the Church is at libertie to baptise either by dipping in or els by sprinkling We maie sée in Augustine that this libertie was â—ept in the Churches He that is 〈…〉 baptised saith he doth confesse hisâ— aith before the Priest and doth aunswere as he is asked 〈…〉 And after his aunswering he is either sprinkled with water or dipped into it And Cipriane doth vphold the vse of sprinkling in Baptime but yet so that he saith it is at mens libertie Masculus fol. 29â— Of the Sacrament of Baptime The Sacrament of Baptime saith the Master of the Sentences doth consist in two things that is to saie in the Word and in the Element so that although that the other things bée awaie which were instituted for the better beautifieng of the Sacrament in case that the Word be there and the Element For both in this and in other Sacraments also there are accustomed to be done some things to the beautie comelinesse and some things which belong to the substance and cause of the Sacrament The Word and the Element be of the substaunce of the Sacrament the rest is applied to the solemnitie of it Thus saith he Of which saith Musculus I like well that he doth acknowledge that the wholenesse and substaunce of Baptime doth consist in two things that is to wit the Word and the Element And that the Sacrament is true and holie if it haue these two things though the rest be awaie But wheras he doth referre the rest vnto beautie comelinesse and solemnitie what followeth thereof els but that Iohn and the Apostles did baptise neither beautifullie nor comelie nor Colemnlie for as much as they vsed none of these things Musculus fol. 291. How Baptime is
holinesse and learning Bishoppe of that Church tooke awaie that custome of confessing Héere let these asses lift vp their eares If auricular confession were the lawe of God how durst Nectarius repell and destroie it Will they accuse for an heretike and scismatike Nectarius a holie man of God allowed by the consenting voice of all the olde Fathers But by the same sentence they must condempne the Church of Constantinople in which Sozomenus affirmeth that the manner of confessing was not onelie lette slippe for a time but also discontinued euen til within time of his remembraunce Yea let them condemne of apostacie not onelie the Church of Constantinople but also all the East Churches which haue neglected that lawe which if they saie true is inuiolable and commaunded to all Christians Cal. 3. b. chap. 4. Sect. 7. A Monks opinion of confession In the daies of king Henrie the fourth there was a Monke of Feuersam which men called Moredome that preached at Canterburie at the crosse within Christs church Abbeie and saide thus of confession That as through the suggestion of the fiend without counsell of anie other bodie of themselues manie men and women can imagin and finde meanes waies inough to come to pride to theft to lecherie and to other diuerse vices In contrariwise this Monke saide Since the Lord God is more readie to forgiue sinnes then the fiend is or maye bée of power to moue anie bodie to sinne then whosoeuer will shame and sorrow heartelie for their sinnes knowledgeing them faithfullie to GOD amending them after their power and cunning without counsell of anie other bodie then of God and himselfe through the grace of GOD all such men and women maie finde sufficient meanes to come to Gods mercie and so to be cleane assoiled of all their sinnes Booke of Mar. fol. 645. CONFIRMATION What confirmation was COnfirmation was that Ceremonie which the Apostles did vse when they laide their handes vpon those which receiued the holy Ghost after they were baptised of them and was likewise ordeined by the auncient Fathers For the Bishoppes doe vse vppon those children which were baptised in their infancie and were afterwarde instructed a newe in Christes religion when they came to bée younge men that they might in their owne person and with their owne tongue allowe and confesse their faith publiklie F. N. B. the Italian This was the matter saith hée in times past that the children of christians should bée sette before the Bishop after they were come to yeares of discreation that they might perfourme that which was required of them that béeing of age did offer themselues to Baptime For these sate amonge the Cathecumeni vntill béeing rightlye instructed in the mysteries of faith they were able to vtter a confession of their faith before the Bishoppe and the people The infants therefore that were baptised because then they made no confession of faith in the Church at the ende of thei◠childehoode or in the beginning of their youth they were againe presented of their parents and were examined of the Bishoppe according to a certeine and common forme of a Catechisme And to the intent that this action which otherwise ought of right to bée graue and holie might haue the greater reuerence and estimation there was added also a ceremonie of laieng of handes so the childe was dismissed his faith being approued with a solempne blessing The auncient Fathers make often mention of this order Pope Leo. If anie man returne from heretiks let him not againe bée baptised but let the vertue of the spirit which was wanting be giuen vnto him by the laieng on of the Bishops hands Héere our aduersaries will crie that it is rightlie called a Sacrament where the holye Ghost is giuen But Leo himself doth in an other place expound what he meaneth by these words He that is baptised saith he of heretiks let him not be rebaptised but let him be confirmed with the inuocation of the holy Ghost by the imposition of hands because he receiued onely the forme of baptime without sanctification Although I doe not denie that Hierome is somewhat héerein deceiued that he saith that it is an Apostolicall obseruation yet he is most farre from these mens follies And he mitigateth it when hée sayth that this blessing was graunted onelye to the Bishoppe rather for the honour of Priesthood then by the necessitie of the lawe Wherefore such an imposition of hands which is simplie in stead of a blessing I commend and would wish it were at these dayes restored to the pure vse Cal. in his insti In the fift Sect of his fourth booke Caluine writeth thus But the latter age hath counterfet confirmation in stead of a Sacrament of God the thing it selfe béeing almost quite blotted out They feine this to bee the vertue of confirmation to giue the holye Ghost vnto the increase of grace which was giuen in Baptime to innocencie of life to confirme them vnto battell which in Baptime were regenerate vnto lyfe This confirmation is wrought with annointing and this forme of wordes signe thée with the signe of the holye Ghost and I confirme thée with the ointment of saluation in the name of the Father and of the sonne and of the holie Ghost c. And in confuting this manner of confirmation and imposition of hands hée procéedeth on in this fift Sextio and in the sixt D. W. fol. 777. CONIVRING Of coniuring the Diuell out of infants in Baptime The Apostles vsed not the coniurings in Baptime wherby they doe coniure the diuell to goe out from the infants that should be baptised This they do also altogether without anie example of Christ or the Apostles not onelie as concerning the ceremonie of Baptime but also of other For which of them euer coniured Satan to depart out of him y◠was subiect vnto sinnes and possessed of him not in bodie but in minde The Apostles deliuered such as were possessed with Diuells commaunding the spirits to goe out in the name of Iesus Christ but we read not that they did anie such thing with sinners And I thinke that our aduersaries be not so mad to saie the infants be corporallie possessed of Satan for Christ should haue driuen out the euill spirites out of them which were brought vnto him which thing for all that he did not But if they saye that this is done because of originall sinne in respect whereof infants be in bondage of the kingdome of Satan then I praie you why did not Christ so vnto the publicans sinners the Apostles vnto all them which they baptised béeing also conceiued borne in sinne I know saith Musculus that this coniuring was in the Church in the time of Ciprian Augustine but I séeke not what the fathers did but what Christ did institute and what the Apostls did Musculus fol. 291. CONSCIENCE What conscience is THe conscience verilie is the knowledge iudgement reason of a man whereby euerie man in
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
saith S. Austen that the manners of euill men hinder not the sacraments of God that either they vtterly be not or be lesse holy but they hinder the euill men themselues so yâ— they haue the sacraments to witnesse of their damnation not to helpe of their saluation And all processe spoken there by S. Austen is spoken chiefely of Baptime against the Donatists which said yâ— Baptime was naught if either the Minister or receiuer were naught Against whom S. Austen concludeth that the sacraments themselues be holy and be all one whether the Minister or receiuer bée good or bad Cranmer fol. 63. What the olde fathers doe teach of the sacrament Ireneus S. Agustine and other auncient Doctors yea and the Canon law doth teach there must be both the outward Element which in Baptime is water and in the Lords supper bread and wine and the outward grace as the two principalls thereof Take away the bread and wine and then it is no sacrament How the sacrament is our body Because Christ hath suffered for vs he hath betaken vnto vs in this sacrament his body and bloud which he hath made also euen our selues for we also are made his body by his mercie we are euen the same thing that we receiue And after hée saith Now in the name of Christ ye are come as a man wold say to the Chalice of the Lord there are ye vpon the Table and there are ye in the Chalice ¶ Héere ye may sée that the Sacrament is our body and yet it is not our naturall body but in a mysterie I. Frith If you wil vnderstand the body of Christ heare the Apostle which saith Ye are the body of Christ members 1. Cor. 12. 27. Therefore if ye be the body of Christ members your misterie is put vpon the Lords Table ye receiue the mysterie of the Lord vnto that you are you aunswere Amen and in aunswering subscribe vnto it ¶ Héere we may sée the Sacrament is also our body and yet is not our naturall body but onely our body in a mysterie that is to say a figure signe memorial or representation of our body For as the bread is made of many graines or cornes so we though we be many are bread one body for this propertie and similitude it is called our body beareth the name of the very thing which it doth represent and signifie I. Frith As the sacrament of the Altar is our body euen so it is Christs First vnderstand ye that in yâ— wine which is called Christs bloud is admixed water which doth signifie the people yâ— are redéemed with his bloud so that yâ— head which is Christ is not without his body which is the faithful people nor the body without the head Now if the wine when it is consecrate be turned bodely into Christs bloud then it is also necessary that the water which is admixed be bodely turned into the bloud of the faithfull people for wheras is one consecration must folow one operation whereas is like reson ther must follow like mysterie But whatsouer is signified by the water as concerning the faithfull people is taken spiritually therefore whatsoeuer is spoken of the bloud in the wine must also néedes be taken spiritually This is Bartrams reason vpon a. 700. yeares since How in the sacrament there can be no accident without his substance In the sacrament of the Altar saith I. Puruay after yâ— consecration ther is not neither can be any accident with yâ— substance but ther verely remaineth the same substance the very visible incorruptible bread likewise the very same wine yâ— which before yâ— consecratioÌ„ wer set vpon the Altar to be consecrate by yâ— Priest likewise as wheÌ„ a PagaÌ„ or Infidel is baptised he is spiritually coÌ„uerted into a meÌ„ber of Christ yet remaineth yâ— very same maÌ„ which he before was in proper nature substaÌ„ce B. of M. 649. Of a new article inuented in the sacrament Innocentius the third Pope was the head of Antichrist who after the letting loose of Satan inuented a new Article of our faith a certaine fained veritie touching the sacrament of tâ—e Altar that is to say that the Sacrament of the Altar is an â—â—cident without a substance But Christ his Apostles do teach manifestly yâ— the sacrament of the Altar is bread the body of Christ together after yâ— manner yâ— he spake And in yâ— he calleth it bread he wold haue the people to vnderstand as they ought with reason that it is very and substanciall bread no false nor fained bread In the b. of Mar. fol. 649. Of the sacramentall chaunge Of the sacramentall chaunge S. Bede which was about 900. yeres agoe saith thus The creature of the bread wine by the ineffable sanctification of the spirit is turned into the sacrament of Christs flesh and bloud In sacraments saith S. Augustine we must consider not what they be of themselues but what they doe signifie S. Ambrose saith What sawest thou in thy Baptime water no doubt but not onely water Againe he saith Before the blessing of the heauenly words it is called another kinde but after the consecration the body of Christ is signified Of the sacramentall word Let the word saith S. Austen be added to the element and there shall be made a Sacrament For whence commeth this so great strength to the water to touch the body wash the soule but by the word making it not because it is spoken but because it is beléeued For in the very word it selfe the sound which passeth is one thing the power which abideth is another This is the word of faith which we preach saith the Apostle whervpon in the Actes of the Apostles it is said By faith cleansing their hearts c. Cal. in his Inst. 4. b. chap. 14. sect 4. How in the sacrament remaineth bread wine That which you sée saith S. Austen in the altar is the bread the cup which also your eyes doe shew you but faith the weth you further the bread is the body of Christ the cup his bloud ¶ Heere he declareth two thingâ— yâ— in the sacrament remaineth bread wine which we may discerne with our eyes that the bread and wine be called the body and bloud of Christ. He that called his naturall body saith Theodoretus wheate and bread and also called himselfe a Uine the selfe same called bread and wine his body and bloud and yet chaunged not their nature And in his Dialogue he saith more plainely for saith he as the bread and wine after the consecration lost not theyr proper nature but kept their former substaunce forme figure which thâ—y had before euen so the body of Christ after his Ascention was chaunged into the godly substaunce Of the sacramentall eating ¶ Looke Eating What is to be wondred at in the sacraments The wonder is not
how God worketh in the outward visible sacrament but his meruailous worke is in the worthy receiuers of the sacraments The wonderful worke of God is not in the water which onely washeth the body but God by his omnipotent power worketh wonderfully in the receiuers therof scouring washing and making them cleane inwardly as it were new men and celestiall creatures This haue all olde Authors wondred at this wonder passeth the capacitie of all mens wits how damnation is turned into saluation and of the sonne of the Diuell condemned into hell is made the sonne of God an inheritour of heauen This wonderfull worke of God all men may meruaile and wonder at but no creature is able sufficiently to comprehend it And as this is wondred at in the sacrament of Baptime how he that was subiect to death receiueth lyfe by Christ and his holy spirite so is this wondred at in the sacrament of Christs holy Table how the same lyfe is continued and endured for euer by continual feeding of Christs flesh and his bloud And these wonderfull workes of God toward vs we be taught by Gods hoâ—y word and his sacraments of bread wine water and yet be not these wonderfull workes of God in the Sacraments but in vs. Cranmer fol. 74. How the sacrament may be poysoned Pope Victor the third was poysoned in the Sacrament The Emperour Henry the seuenth was poysoned by a Dominike Frier named Barnardmus de monte policiano in receiuing the sacrament and yet may it be none other substance but the body and bloud of our Sauiour Christ God and man where if he had bene man they had poysoned him first but if he hadde bene God he would first haue espyed their poyson because hée cannot be deceiued And because he cannot deceiue he would not haue poysoned the Emperour who mistrusted nothing A. G. How the Sacrament was cast into the fire and burnt This wicked Pope Heldibrand sought by all meanes how he might destroy Henry the Emperour and on a time demaunded of the Sacrament of Christs body as the Heathen vse to doe of their Idolls what successe he should haue against him And because the sacrament spake not gaue him no aunswere he threw it into the fire maugrie all the Eardinalls that were about him said to the sacrament most blasphemously Could the Idoll gods of yâ— Heathen giue theÌ„ answere of their successe and canst not thou tell me How there is but two sacraments ¶ Looke Two When the sacrament was forbidden to be ministred in both kinds The sacrament was forbidden to be giuen in both yâ— formes vnto lay men in the generall Councell at Constaunce which was in the yere of our Lord. 1415. The words of the Councell Although Christ after supper ordeined this worshipfull Sacrament and gaue it vnder both the formes of bread and wine to his Disciples yet that notwithstanding the authoritie of the holy Canous and the laudable and approued custome of the Church hath ordâ—ined that the lay men should not receiue it Sacraments of the Elders compared to ours Chrisostome bringeth a very apt similitude in his Homely which he made vpon these words of Paule Our Fathers were baptised into Moses And in his vii Homely vpon the Epistle to the Hebrues Paintâ—rs saith he when they intend to 〈…〉 a King first draw out the proportion vpon a table with shadows and darke colours but yet in such sort that a man may by that deliniation although it be some what obscure easely perceiue that the Image of a King is there painted and harsemen Chariots such other like things which things are not yet straight way known of all men But afterward when the Painter hath layed on fresh colours and hath finished the worke those things which before by those first lines appered scarce begon and rude are now manifestly and opresly perceiued Such saith he were the sacraments of the Elders if they be compared with ours By these words it is manifest that Chrisostome was of yâ— opâ—nion that one and the selfe same thing is represented in our sacraments and in the sacraments of Elders although in theirs more obscurely and in ours more manifestly Pet. Mar. vpon the Rom. fol. 82. SACRIFICE What a Sacrifice is A Sacrifice is a voluntary action wherein we worship God and offer vnto him somewhat wherby we testifie his chiefe dignitie and dominion and our seruitude and submission towardes him Pet. Mart. vpon the Romanâ—s fol. 411. Againe A sacrifice saith he is a voluntary and a religious action instituted of God to offer vnto him our things vnto his glory and that thereby we may with a straighter â—and be coupled vnto him in holy societie To this definition of sacrifices must be added a perticipation Certaine sacrifices are propiciatorie and other of thankes giuing By the first kinde God is made mercifull vnto vs by the power and iust merite thereof but of this sort we haue but onely one forasmuch as onely by the death of Christ the eternall Father is neconciled vnto vs and by the merites of this one onely Oblation the sinnes of the elect are forgiuen but in the other kinde of sacrifice wée giue thankes vnto God we celebrate his name to our power wée obey his will Pet Mar. vpon Iudic. fol 63. Of two manner of sacrifices The sacrifice of reconciliation or redemption is to delyuer sinners from the wrath of God which doeth onely pertaine to our Sauiour Iesus Christ whereof all the Leuiticall sacrifices were but shadowes signes The Sacrifice of praise or thanks giuing is all the workes of the faithful wherewith they praise and laud God and labour to be ioined with him c. S. Austen himselfe doth expound it August lib. 10. de ciuita Dei cap. 6. I. Veron One kinde of sacrifice there is which is called a propiciatory or mercifull sacrifice that is to say such a sacrifice as pacifieth Gods wrath and indignation and obtaineth mercie and forgiuenesse for all our sinnes and is the raunsome of our redemption from euerlasting damnation And although in yâ— olde Testament there were certaine sacrifices called by that name yet in very deede there is but one such sacrifice whereby our sinnes be pardoned and Gods mercie and fauour obtained which is the death of the Sonne of God our Lorde Iesus Christ nor neuer was any other sacrifice propiciatory at anye time nor neuer shall be This is the honour glory of this our high Priest wherein he admitteth neither partner nor successour For by his one obsation he satisfied his father for all mens sinnes and reconâ—iled mankinde vnto his grace and fauour And whosoeuer depriue him of this honour and goe about to take it to themselues they be very Antichrists and most arrogant 〈…〉 phemers against God and against his Sonne Iesus Christ whome hee hath sent Another sacrifice there is which doeth not reconcile vâ— vnto God but is made of them
SEleuciani or Hermiani of one Seleucus taught that the substaunce whereof the world was made was not made of God but was coeternall with God That God maketh not the soule but Angells of fire and spirit that euil is somtimes of God and sometimes of the thing it selfe that Christ sitteth not in the flesh at the right hand of the father but hath his seate in the Sunne that there was no visible Paradise that Baptime is not to be receiued by water that there shall be no resurrection but the dayly generation of children Aug. li. de haer SELL How this place following is vnderstood GOe and sell all that thou hast and giue to the poore ¶ Go and sell all that thou hast that is plucke thy heart from all that thou dost possesse and so forsake them with all thy heart that in thy minde thou doest sell them and be readye also indéede to sell them if the necessitie of thy neighbour require it the effect and trust in things possessed must we euer renounce or els are we not perfect As Mat. 19. 21. Luke 12. 33. Tindale ¶ He hath sold all that euer he hath that surely intendeth for the loue of Christ to helpe the poore withall that he may Voluntas reputatur pro facto The will is accepted to the deede as is said commonly And this saieng both of Iames and also of the Euangelist I thinke verely belongeth to all Christen men that they should performe it none except neither man ne woman as wée vse to say but to them as well as to any other we call religious Lamb. in the b. of Mar. fol. 1266. ¶ This is to be noted that Christ doth not onely commaund to sell all that we haue but also to giue vnto the poore because to cast away riches without any regard is not a vertue but rather vaine ambition Crates of Thebes is highly commended of prophane Historiographers because he cast his money his precious Iewells that he had into the Sea because that hée thought that without the losse of his riches he could not be safe As though indéed it had not ben better to distribute yâ— to others which he counted superfluous vnto himselfe then so to haue done Truly seeing that charitie is the bond of perfection hée that depriueth himselfe of the vse of money deserueth no commendation at all Therefore the selling of the goods is not héere commended simplye of our Sauiour Christ but the lyberalytie in helping the poore Marl. fol. 431. ¶ Christ héere discouereth his Hipocrisie and caused him to feele his owne weaknesse not generally commaunding all to doe the lyke Geneua Solde vnder sinne what it meaneth But I am carnall solde vnder sinne ¶ Lyke as bond-men are violently thrust hurled and turmoiled as it pleaseth theyr cruel master so are we through heaps of sins drawen to many euill dooings which wée doe neither lykeâ— nor allowe The Bible note SELVM The misery that happened vnto the Iewes is described vnder this man AS touching selum the sonne of Iosiah c. ¶ Some vnderstand héere by Selum all the sonnes of Iosiah verely they were all taken prisoners with great shame and dyed out of Hierusalem yea out of the land of Israel and were buried without the honour due vnto Kings First Iehoahaz whom manye thinke to be specially signified by Selum was brought into Aegypt and there he dyed 4. Reg. â—3 31. And his brother Eliakim which came in his stéed was taken of Nabuchodonosor fettered brought to Babilon 2. Par. 36. 4. Whose successour Iehoachim was also brought to Babilon and his mother too 4. Reg. 24. 25. At the last his Unckle Zedekiah through his falsehoode both to God and man betrayed the whole kingdome and was also brought to Babylon and there had his children slaine before his face his own eyes put out 4. Re. 25. 7. Al this lamentable businesse should Ieremy séeme to note héere in few words If any man think this Prophecie to belong onely to Iehoahaz with him will I not striue T. M. SENECHDOCHE What kinde of figure it is SEnechdoche is a figure where part is vsed for the whole and the whole for the part SENNACHARIB How and wherefore his owne sonnes slewe him WHen the Princes of Assyria sawe such a number of the Assyrians slaine in one night by the Angell of God for the great pride of Sennacherib and his blasphemy against the God of Israel they were sore troubled and moued against him The King fled to Niniue and being in great feare of his lyfe gate him into the Temple of his God Nesrah and prayed promising his God that if he escaped the great daunger he was in of his Lords and Commons that he would sacrifice both his sonnes vnto him for a Sacrifice His sonnes now hearing of this fell vpon their father in the Temple and slew him and so fled into yâ— land of Armenia They did not thus slay their father of a desire they had to raigne after him for then they wold not haue fled but they slew him only to saue their own liues Lyra. ¶ This was the iust iudgement of God for his blasphemy yâ— he shuld be slain before yâ— Idol whom he preferred to the liuing God by theÌ„ by whom he ought of nature to haue ben defended Ge. SENT How this place following is vnderstood HOw shall they preach except they be sent ¶ Except they be sent that is except the worde bée giuen them of God Except they be sent ye wil aske of whoÌ„ Uerely of him which is the owner of the Gospel yâ— is God of him be they sent which preach Christ truly and purely without the desire of vaine-glorie or gaines Of the same manner doth Christ proue that hée was sent of his father because he spake to the glory of his father not of himselfe Iohn 7. 17. But such as vnder the pretence of preaching the Gospell preach mens traditions whereby they seeke the praise of themselues are false Apostles and sent of Antichrist not of Christ. Tindale SEARCH Why God is sayd to search GOd is said to search for that that which men desire perfectly and exactly to know they diligently search for it so God because he beholdeth our most hidden thoughts is saide to search the harts otherwise he before he begin to search knoweth what we haue néede of Pet. Mar. vpon the Rom. fo 224. How we are commaunded of Christ to search the Scriptures Search the Scriptures ¶ The Scriptures are giuen to vs from aboue not to the ende we might haue onely in bookes so layed vp as our treasure as we see many men doe neither yet are they giuen that we might simply slightly read them either that by a supersticious opinion the reading of theÌ„ might be in stéede of worship and diuine seâ—uice as we sée the Papists doe and as the Iewes continually doe on the Sabboth dayes but they are giuen to this
¶ 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
did circumcise Timothy at Derba and Listria not because he allowed Circumcision but to beare with the time and with the weakenesse of the Iewes wherby he might the better perswade them and allure them to the faith of Christ. For the same purpose did he shaue his head in Cenchrea faining himselfe to the sight of the Iewes to haue bene a Nazarei when he was nothing lesse but onely to win the Iewes by a little and a little was content to vse an holy charitable dissimulation as I might say onely for this purpose that he might win them to Christ. That this was S. Paules practise he himselfe confesseth in yâ— 1. Co. 9. 22. saieng I framed and fashioned my selfe to please all men only to this end that I might win them to Christ. This place ye see maketh nothing for the establishing of vowes Votum is sometime taken of the Lawiers Propteractis promissis ciuilibus as we would say Vir iustus est vota promissa prestare The propertie of a good man a righteous liuer is to performe all his couenaunts bargaines And now this word Votum is borrowed out of the olde Testament We call commonly our profession in Baptime a vow which is not properly to be called a vow forasmuch as a vow is a worke of a mans owne frée will But let it be that our profession be taken for a vow which vow if we kéepe all other monasticall vowes are but vaine vnprofitable foolish wicked and full of hipocrisie for either it must be graunted that these vowes as they call them of chastitie of puritie and of obedience either they are workes commaunded of God or els workes mo or other then God hath commaunded what a blasphemous pride is it what a presumpteous hypocrisie is it to doe more for our own vowing then for Gods commaunding Were not that souldier worthy of wages that would doe nothing at the commaundement of his Captaine but that which he first had vowed of his owne frée will to serue his Captaine And againe If we doe other things then those which God hath commaunded vs all our labour is but in vaine For Christ saith Frustra colunt â—me docentes doctrinas mandata hominuÌ„ Ri. Tur. ¶ Looke Widow Of the vowe of the Nazarite As touching the vow of yâ— Nazarits as it is manifestly set forth in the 6. of Num. But those things which are ther written may all be reduced to thrée principall points The first was they should drinke no wine nor strong drinke nor anye thing that might make them dronke Another was that they shuld not poll their head but all that time the Nazarite should let his hayre grow The third was that they shoulde not defile themselues with mourning for vnrialls no not at the death of their father or mother These things wer to be obserued only for some certaine time for he vowed to be a Nazarite but for certein number of dayes months or yeares Pet Mar. vpon Iudic. fol. 201. Of the godly vow of Staupitius I haue saith this godly learned man vowed vnto God aboue a thousand times that I would become a better man but I neuer perfourmed that which I vowed Héereafter I will make no such vow for I haue now learned by experience that I am not able to perfourme it Unles therefore God be fauourable mercifull vnto me for Christs sake and graunt vnto me a blessed and an happy houre when I shall depart out of this miserable life I shal not be able with all my vowes and all my good deedes to stand before him ¶ This was not onely a true but also a godly an holy desperation this must al they confesse both with mouth heart which will be saued For yâ— godly trust not in their own righteousnes but say with Dauid Enter not into iudgement with thy seruaunt Luther vpon the Gal. fol. 251. VRIM AND THVMIM What they doe signifie VRim Thumim are Hebrue words Vrim signifieth light and Thumim perfectnesse and I thinke the one wer stones that did glister had light in them the other cleere stones as Christall and the light betokened the light of Gods word the purenesse cleane liuing according to the same was therof called the example of the children of Israel because it put them in remembrance to séeke Gods word and to do there after T. M. ¶ Vrim Thumim signifie light perfectnes out of the which it pleased God to giue aunsweres oracles iudgments but what they were it doth not well appeare to any writer They were placed in the Priests breast to admonish him that he ought to shine in doctrine and to be perfect in conuersation of life The Bible note ¶ Vrim signifieth light and Thumim perfectnesse declaring that the stones of the breast plate wer most cleare and of perfect beautie by Vrim also is ment knowledge Thumim holines shewing what vertues are required in the Priests Geneua The meaning of these places following But the Lord aunswered him not neither by dreame nor by Vrim ¶ Of Vrim is spoken Nu. 27. 21. God would not that the high Priest should giue Saule aunswere at this time therfore suffered not to see his will in Vrim as he was wont to doe or happely he saw his will but saw therewith that he should not shew it to Saule T. M. Who shal aske counsell for him by the iudgement of Vrim ¶ According to his office signifieng yâ— the ciuill magistrate could execute nothing but yâ— which he knew to be yâ— will of God Ge. VS How this word signifieth mo persons then one LEt vs make man in our Image ¶ Moses speaketh in yâ— plurall number signifieng mo persons to be in God that the father in the creation of man consulted with his wisedome and spirit The Bible note ¶ God commaunded the water to bring forth other creatures but of man he saith Let vs make signifieng that God taketh counsell with his wisdome vertue purposing to make an excellent worke aboue all the rest of his creation Geneua The meaning of this place following They went out from vs but they were not of vs. ¶ Héereby doe we learne that they that fall away from among the elect chosen of God yet they be none of the members of them For if they were of them they would continue and abide with them Sith then that they fall away from the knowen truth they do plainly declare thereby that they were none of the true elect chosen of God but were plaine hipocrites which for a tune did shine in the Church with fained holinesse whereas in wardlye they wer filled with all kinde of infidelitie vnbeleefe which they cloaked as long as they could till they were by the righteous iudgement of God manifested and opened at length such shall the Church haue vnto the worlds ende I. Veron VSVRIE The
Godhead S. Iohn sayth not Caro verbum facta est as the Arrians expound it and say the flesh receiued the worde but hée sayth Verbum caro factum est The word was made flesh I. Proctour ¶ In that he sayth the word became flesh and not man hée sheweth how farre Gods sonne humbled and abased himselfe For the Scripture calleth man flesh when he will signifie the pouertie vilenesse and miserie of man As when it is said All flesh is grasse and he remembred that we were but flesh my spirit shall not euer striue in man for he is flesh But when yâ— Euangelist sayth The word became flesh we may not imagin that Gods sonne ioyned to his diuine nature flesh only and not mans soule as Appolinaris thought in his traunce that flesh and the Godhead made one person without mans soule For he imagined that the diuinitie was in steede of a soule But so it should follow that the Lord Iesus was not a very man For flesh is not a man For the soule is the formall part of a man namely that wherby a man is a man without which a man cannot be And that the Lord had a mans soule beside his diuinitie he himselfe testifieth where he saith My soule is heauy vnto yâ— death Neither can Appol 〈…〉 is aide himselfe with this place For when the Scripture calleth men flesh it meaneth not that they are without soule for then they were no men indeede Traheâ—on What the Euangelist meaneth by the word in this place of Iohn In the beginning was the worde c. ¶ By the word the Euangelist meaneth the second person in the holy Trinitie namely our Lord Iesus Christ touching his diuine nature as it appeareth afterward when he saith And the worde became flesh Héere we must consider why Gods son is called a word Auncient writers consider a worde two wayes For they teach that there is an outward word and an inward word The outward word is that foundeth and passeth awaye The inwarde worde is the conceite of the heart which remaineth still in the heart when the sound is past So they saye that God hath an outward worde which is sounded pronounced and written in bookes And that hée hath an inwarde worde which remaineth within himselfe whereof the outwarde worde is an Image effect and fruite This inwarde worde euer remaining in him is called his sonne as the conceite of the heart maye bée called the ingendered fruite of the heart and the heartes childe They thinke also that he is called the worde of God because that as a worde is the Image of mans minde and representeth it vnto vs so the Lorde Iesus is Gods Image and most liuely representeth vnto vs his power his Godhead and his wisedome For whatsoeeuer is in the Father shineth in the Sonne Some other thinke that the worde héere is taken for a thing after the Hebrew manner of speaking For the Hebrewes vse Dabar which signifieth a worde for a thing When Esay the Prophet asked king Ezechias what the Babylonians had seene in his house he aunswereth thus They sawe all that was in my house Iohaial dabar there was not a word that is to say any one thing that I shewed not vnto them in my treasures The Prophet replyeth Behold the daies come that whatsoeuer is in thine house shall be taken away and whatsoeuer thy father haue laid vp in store vnto this day shal be carried to Babylon Ioij vather dabar ther shall not a word remain saith the Lord that is to say there shall not one thing be left behinde The Angel also in S. Luke when the virgin Mary meruailed how she shuld coceiue a childe without mans helpe sayd vnto her No word shall be impossible vnto God yâ— is nothing shal be impossible for him to do So that after this vnderstanding S. Iohns mening is that in the beginning ther was a diuine and heauenly thing with God Traheron How the word of God is called the light Thy word saith Dauid is a lanterne vnto my féet Psa. 119. 105 Againe the commaundements of the Lord is lightsome giuing light to the eyes Psal. 19. 7. Theophilact saith Verbum Dei est lucerna c. The word of God is the candle whereby the théefe or false preacher is espied How the word of God endureth for euer S. Hierome sayth Quomodo eternae erunt Scripturae diuinâ— c. How shall the holy Scriptures be euerlasting séeing the world shall haue an ende True it is that the parchment or leaues of the books with the letters and all shall bée abolished but forsomuch as the Lord addeth My words shal neuer passe doubtlesse though the papers and letters perish yet the thing that is promised by the same letters shall last for euer Of the nature and strength of the word of God For the word of God is liuely and mighty in operation and sharper then anye two edged swoorde and entereth through euen to the diuiding asunder of the soule and the spirit of the ioyntes and of the marrowe and is a discouerer of the thoughts and the intent of the heart neither is there any creature which is not manifest in his sight but all thinges are naked and open vnto his eyes with whome wée haue to doe Surely as the raine commeth down and the Snow from heauen and returneth not thether but watereth the earth and maketh it to bring forth bud that it may giue séed to the sower and bread to him that eateth so shall my word be that goeth out of my mouth it shall not returne vnto me in vaine but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it How the word of God hath sundrie names The word of God according to the sundry effectes and propertyes thereof hath sundry names as thus It is called seed for that it encreaseth and multiplyeth It is called a sword for that it cutteth the heart and diuideth the flesh from the spirit It is called a net for that it taketh vs and encloseth vs together It is called water for that it washeth vs cleane it is called fire for that it inflameth vs It is called bread for that it féedeth vs. Euen so it is called a key for that it giueth vs an entrye into the house The house is the kingdome of heauen Christ is the doore the word of God is the keye Iewel fo 144. How the word of God is the key ¶ Looke Key How the word of God is plaine They are all plaine vnto him that will vnderstand ¶ Meaning that the word of God is easie to al that haue a desire vnto it and which are not blinded by the Prince of this worlde Geneua The more that Gods word is troden downe the more it groweth The Pharesies sayd thus of Christ Videtis nos nihil proficere c. Ye sée we can doe no good lo the whole world