when his Father was dead he laboured by the helpe of his kinred by his mothers side to be made king And to the end he might atteine vnto the crowne he slew 69. of his owne naturall brethren Nowe marke Gedeon was a iust and a godlie man high in Gods fauour he therefore would not and againe hauing so manie wiues of his owne he néeded not to haue kept Droma which is called his concubine as a priuie whoore Therefore it must be taken that Concubina is not taken In malem partem for an harlot and an whoore but euerie woman which is Serua aut ancilla a libero homine ducta in vxorem concubina dicitur For ye shall vnderstande that in the olde time bond men and bond women were counted so vile that they were neither taken nor vsed as men and women be but bought and solde as a bullocke or an horse is And if it so happened y◠a bond man a bond woman did marrie together it was not counted nor called matrimonie but Contubernium a companie kéeping as an horse and a mare as a bull a cow doth yet such companie kéeping if it were betwéene a man and a woman not prohibited by the law of God it were before him good and lawfull matrimonie but by the ciuil lawe of men it were no matrimonie because that the children begotten betwéene such a Father and such a mother were not in their power nor at the commaūdement of their parents but at their Lords commaundement And if they and their parents did get anie goods the children should not inherit but the Lord. And moreouer if a frée man did marrie a bond woman this lawfull wife should not be named a wife but a concubine and her children should not inherit their Fathers landes but onelie receiue such moueable goods as their Father would giue them by his Testament And after that sort did Abraham deale with the sonnes of Agar and Kethura which were no whoores but his lawfull wiues Neuerthelesse because they were bond women before he married them therfore they were called his concubines So likwise Salomon had 700. wiues that is 700. Quéenes which were frée women borne and. 300 concubines which were also his lawful wiues but because they were not frée women borne therefore they are called concubines R. T. The difference betweene a wife and a concubine Tooke to wife a concubine of Bethleem Iuda ¶ This difference was betwéene the wife and the concubine that the wife was taken with certeine solemnities of marriage and her children did inherit The concubine had no solemnities in marriage neither did her children inherite but a portion of goods or moneie was giuen vnto them The Bible note And his concubine called Reumah◠¶ Concubine is oftentimes taken in the good part for those women which were inferiour to the wiues Geneua CONCVPISCENCE What concupiscence is COncupiscence is that euil inclination and nature which we haue of the olde man which draweth vs to euill as GOD saith in Genesis The imagination of mans heart is euill from his youth Concupiscence is a motion or affection of the minde which of our corrupt nature doth lust against God and his lawe and stirreth vs vp to wickednesse although the consent or déede it selfe doth not presently followe vpon our conceit For if the déed doe followe the lust then doth the sinne increase by steps and degrées Bullinger fol. 325. How concupiscence is sinne Against concupiscence of the flesh Saint Paule is forced to mourne and crie out on this wise I sée an other lawe in my members fighting against the lawe of my minde and leading mée prisoner vnto the lawe of sinne And againe O wretched man that I am who shall deliuer me from this bodie of death Saint Ambrose saith Non inuenitur in vllo homine c. There is not found in anie man such concord betwéene the flesh and the spirit but that the lawe of concupiscence which is planted in the members fighting against the lawe of the minde And for that cause the words of Saint Iohn the Apostle are taken as spoken in the person of all Saints If we saie we haue no sinne we deceiue our selues and the truth is not in vs. Saint Austen saith also Concupiscencia carnis c. The concupiscence of the flesh against which the good spirit lusteth is both sinne and the paine of sinne and the cause of sinne Againe he saith◠Quamdiu viuis c. As long as thou liuest there must néeds be sinne in thy members One of the Popes principall doctors writeth thus Augustinus tradet hanc ipsam concupisentiam c. S. Augustine teacheth vs that this same concupiscence planted in our bodie in them y◠be not regenerate by baptime verilie in plaine manner of speach is sinne and that the same concupiscence is forgiuen in baptime but is not vtterly taken awaie Against Saint Paule and these holy Fathers S. Ambrose and Augustine the late Counsell of Trident hath decréed thus Hanc concupiscentiam quam Apostolus c. The concupiscēce which the Apostle Saint Paule sometime calleth sinne this holie counsell declareth that the catholike church neuer vnderderstood it to be called sinne for that it is so indéede and in proper name of speach in them that be baptised but because it is of sinne and inclineth vs to sinne And if anie man thinke the contrarie accursed be he So that by this degrée S. Ambrose S. Austen and other holie fathers that haue written the same are all accursed Iewel fol. 217. and. 218. CONFESSION When confession first began LOthernus Leuita a Doctor of Paris béeing once made Bishop of Rome and named Innocent the third he called together at Rome a generall counsell called Lateranense in which he made a lawe which Gregorie the ninth reciteth in his decretall of penance remission li. 5. chap. 12. almost in these verie words Let euerie person of either sexe after they are come to yeares of discretion faithfullie confesse alone at least once in a yeare their sins vnto their owne proper Priest and do their endeuour with their owne strength to doe the penance that is enioyned them receiuing reuerently at Easter at the least the Sacrament of the Eucharist vnlesse peraduenture by y◠counsel of their owne Priest for some resonable cause they thinke it good for a time to absteine from receiuing it otherwise in this life let them be prohibited to enter into the church when they are dead◠to be buried in christen buriall Of confession to God And against auricular confession Delictum meum cognitum◠bi iniusticiā meam non abscondi c. I haue reknowledged my sinnes vnto thée and mine vnrighteousnesse is not his ¶ S. Austen vpon this place hath a verie prétie saieng Marke saith S. Austen Quando homo detegit Deus tegitesi homo agnoscit Deus igno scit Whensoeuer man discloseth his sinnes then God doth close and
the soule we saie therfore that to be in the flesh according to the Apostles meaning signifieth nothing els then in all our actions to be ruled and gouerned by the sense and effect of Nature not yet regenerate in Christ. Pet. Mar. vpon the Rom. fol. 198. Againe this place Ye are not in the Flesh cannot but be figuratiuelie interpreted for if we should vnderstand simply that we are not in the Flesh the truth would shew the contrarie Wherefore Chrisostome vpon this place saith that it is a thing verie daungerous alwaies to vnderstande the Scriptures according to the proper signification of the words I meruaile therfore what our aduersaries meane so much to iangle and make such 〈…〉 that when we saie that these wordes of the Lorde This is my bodie are spoken figuratiuelie and that we vnderstand meane by this place the filthie lusts and incontinencie of the flesh But by the vnquietnesse of the flesh and messenger of Satan he vnderstandeth the persecutions and troubles which by the meanes and stirring of Satan he was 〈…〉 to suffer continuallie for the Gospells sake not onelie of the open 〈…〉 but also of the false Bretheren And for 〈…〉 his 〈…〉 persecutions and troubles that happened vnto 〈…〉 praie vnto the Lord that he would deliuer 〈…〉 these afflictions and troubles which his flesh did 〈…〉 Thus both Theodoretus Ambrose and also Erasmus 〈…〉 place ¶ Looke Messenger of 〈…〉 ¶ Looke Pricke of the flesh To take no thought for the flesh how it is expounded Take no thought for the flesh to fill the lusts of it ¶ By the flesh he hèere vnderstandeth not naturall health for that is not to bée neglected that wee maie bee able the more constantlie to serue GOD. Paule writeth to Timothie Use a little Wine because of the stomacke and often 〈…〉 Heere hee prohibiteth onelie the pleasures and delights of the flesh For when wée lette loose the bridle to them the flesh is made vnrulie Wherefore seeing that we ought continuallie to wrastle against the prone affects thereof lette vs take héede that with ouer much delicatenesse we nourish them not Pet. Mar. fol. 434. The meaning of this place following My flesh is verelie meate and my bloud verelie drinke ¶ When Christ spake thâ—se words he spake nothing of the Sacrament for it was not instituted vntill his last Supper Upon this S. Austen saith Why preparest thou either tooth or bellie beléeue and then thou hast eaten him And when Christ sawe them offended hée said vnto them Doth this offende you What will ye saie then when ye shall see the Sonne of man ascending thether whence he was before Then addeth Saint Austen You shall know that he meant not to giue his flesh to eate with your téeth for he shall ascende whole And Christ addeth it is the spirite that quickeneth the Flesh profiteth nothing the wordes that I speake are spirite and life that is to saie saith S. Austen are spirituallie to be vnderstood And when Christ saith his flesh profiteth nothing meaning of his owne flesh as Austen saith he meaneth that it profiteth not as they vnderstood him that is to saie it profiteth not if it were eaten but it doth much profite to be slaine that through it and the shedding of his bloud the wrath of God our father is pacified our sinnes forgiuen His Disciples which followed him wer astonied and abhorred his words and vnderstoode them not Againe in another place he saith when Christ said Except a man eate my flesh and drinke my bloud he shall haue no life in him they because they vnderstood him not said to each other This is an hard saieng who can heare him August in sermo ad infan What flesh shall inherit the kingdome of Heauen Flesh and bloud cannot inherite the kingdome of Heauen ¶ Our beliefe is that there shall be a generall Resurrection of the flesh according to the Scripture Esaie 26. 19. Rom. 12. 2. Iob. 19. 26. Iohn 5. 29. Neuerthelesse it shall be purged from all corruption and be chaunged to immortall life for it must be an vncorrupt flesh that shall inherit the kingdome of God Of the battaile betweene the flesh and the spirite Betwéene the flesh and the spirite is a continuall strife if the spirit ouercome in temptation then is the stronger and the flesh weaker but if the flesh get a custome then is the spirite none other oppressed then as though she had a mountaine vpon hir backe and as we sometime in our dreame thinke that we beare heauier then a milstone vpon our breastes or when wée dreame now and then that we would runne awaie for feare our legges seeme heauier then leadâ— euen so is the spirit oppressed and ouerladen of the flesh and striueth to gette vppe and breake loose in vaine till God of his mercie which heareth his grone through Iesus Christ come and loose him with his power and put his crosse of tribulation on the back of the flesh to kéepe it downe to minish hir strength and to mortifie her Tindale fol. 186. What flesh and spirite signifieth Flesh and spirite maist thou not héere vnderstande as flesh were onelie that which perteineth vnto vnchastitie and the spirit that which inwardlie pertaineth vnto the heart â—ut Paule calleth flesh heere as Christ doth Iohn 3. All that is borne of the Flesh that is to wit the whole man with life soule bodie wit will reason and whatsoeuer he is or doth within or without because that those all and all that is in man studie after the world and the Flesh. Call Flesh therefore whatsoeuer as long as we are without the spirit of God we thinke or speake of God of faith of good workes and of spirituall matters Call Flesh also all workes which are done without grace and without the working of the spirit of God howsoeuer good holie and spirituall they seeme to be as thou maist proue by the 5. to the Galathians ver 19. 20. where Paule numbreth worshipping of Idolls witchcraft â—nuie and hate among the deedes of the Flesh. And by the eight to the Romanes ver 3. where he saith that the Lawe by the reason of the Flesh is weake which is not vnderstood of vnchastitie onelie but of all sinnes and most speciallie of vnbeliefe which is a vice most wicked and ground of all sinnes and as thou callest him which is not renued with the spirit and borne againe of Christ Flesh and all his deedes euen the verie motions of his heart and minde his learning doctrine and contemplation of high things his preaching teaching and studie in the Scripture building of Churches founding of Abbaies giuing of Almes Masse Mattinâ— and whatsoeuer he doth though it seeme spirituall and after the Lawes of God So contrariwise call him spirituallâ— which is renued in Christ and all his deedes which springeth of faith seeme they neuer so grose as the washing of the Disciples feete done by Christ and Peters fishing after
of the letters but the Gospell is in the marking of the sentence of Scriptures This sentence approueth Saint Paule saieng thus The kingdome of God is not in worde but in vertue and Dauid saith The voice of the Lorde that is his worde is in vertue And after Dauid saith Through the worde of God the heauens were made And in the spirit of his mouth is all the vertue of them In the booke of Mar. fol. 644. An exposition of this place following For I am not ashamed of the Gospell ¶ The Gospell is that heauenly message which declareth vnto vs yâ— Iesus Christ is the power of God in whom and by whom God doth set foorth vnto the world all his heauenlie treasures that whosoeuer doth beléeue in him whether he be a Romaine or a Iew Gréeke or other he should not perish but haue lyfe euerlasting Sir I. Cheeke Saint Bede affirmeth that in his time and almost a thousand yeares after Christ héere in Britaine Easter was kept after the manner of the East church in the full moone what daie in the wéeke so euer it fell on and not on the Sundaie as wée doe now whereby it is to be collected that the first preachers in this land haue come out froÌ„ the East part of yâ— world where it was so vsed rather then from Rome Petrus Cluniacensis writing to Barnard affirmeth that the Scottes in his time did celebrate their Easter not after the Romaine manner but after the Gréeks And as the sayd Britaines were not vnder the Romaines in the time of this Abbot of Cluniake So neither were they nor would bee vnder the Romaine Legate in the time of Gregorie nor woulde admit anie primacie of the Bishop of Rome to be aboue them Ghildas saith that Ioseph of Aramathia that tooke downe Christ from the crosse béeing sent hether by Philip the Apostle out of Fraunce he beganne to preach the Gospell first in this Realme in the time of Tiberius the Emperour Nicephorus saith that Symon Zelottes about the same time came into this land and did the like Theodoretus sayth that Saint Paule immediatly after his first deliuerie in Rome vnder the Emperour Nero preched the Gospell in this Ilande and in other Countries of the West Tertulian saith of his time that the countries of Britaiâ—e which the Romaines could neuer attaine vnto are now subiâ—ct to Christ. Origen saith the same GOATE How this Goate doth figure Christ. PUtting them vpon the head of the Goat ¶ Héere this Goat is a true signe of Iesus Christ who beareth the sinnes of the people Esay 53. 5. Geneua Why it is called the scape Goate And the other for a scape Goate ¶ In the Hebrew it is called Azazel which some saie is a mountaine néere Sinai whether this Goate was sent but rather is called scape Goate because it was not offered but sent into the desart as verse 21. Geneua GRACE What Grace is BY grace vnderstand the fauour of God and also the gifte of working of the spirit in vs as loue kindnesse patience obedience mercifulnesse despising of worldlie thinges peace concord and such like Tindale The true definition of grace The true definition of Grace and agréeing to the holy scriptures is the free beneuolence of God whereby he counteth vs déere in Christ Iesus and forgiueth vs our sinnes giueth the holie Ghost an vpright life and eternall felicitie by this definition is séene not onlie what we call grace but also by whom we haue it and with all the principall effects thereof Pet. Mar. vpon the Rom. fol. 140. Receiued grace of all Apostleship ¶ Grace is throughout all the Epistles of Paule taken for the fauour and frée mercie of God whereby he saueth vs fréelie without anie desertes or workes of the lawe In like maner peace is taken for the tranquilitie of the conscience being fullie perswaded that through the merites of Christs death and bloud-shedding there is an attonement and peace made betwéene God and vs so that God will no more impute our sinnes vnto vs nor yet condemne vs. Sir I. Cheeke What it is to reiect grace To reiect and refuse the grace of God is to séeke righteousnesse by the law or to deserue grace by our owne righteousnes What difference is betweene grace and gift Grace properlie is Gods fauour beneuolence or kind mind which of his owne selfe without deseruing of vs he beareth vnto vs wherby he was moued inclined to giue Christ vnto vs with all his other gifts of grace Gift is the holie Ghost his working whom he powreth into the hearts of theÌ„ on whom he hath mercie whom he fauoureth Though the gifts of yâ— spirit increase in vs dailie haue not yet the full perfection yea though there remaine in vs yet euill lusts sinne which fight against the spirit as he saith héere in the seauenth Chapter and in the fift to the Galathians and as it was spoken before in the third Chapter of Genesis of the debate betwéene the womans seede and the séede of the Serpent yet neuerthelesse GODS fauour is so greate and so strong ouer vs for Christs sake that wee are counted for full whole and perfect before God For Gods fauour towardes vs diuideth not her selfe increasing a lyttle and little as doe the giftes but receyueth vs whole and altogether in full loue for Christes sake our intercessour and Mediatour And because the giftes of the spirite and the battell betwéene the spirite and euill lustes are begunne in vs alreadie Of this nowe vnderstande thou the. 7. Chapter where Paule accuseth himselfe as a sinner and yet in the 8. Chapter sayth There is no dampnation to them that are in Christ and that because of the spirite and because the gifts of the spirite are begunne Sinners wée are because the flesh is not full killed and mortified Neuerthelesse in as much as we beléeue in Christ and haue the earnest and beginning of the spirite and woulde faine bée perfect GOD is so louing and fauourable vnto vs that he will not looke on such sin neither will count it as sinne but will deale with vs according to our beliefe in Christ and according to his promises which hée hath sworne to vs vntill the sinne bée full slaine in vs and mortified by death Tindale in his Prol. to the Rom. The difference betweene grace and the Lawe Chrisostome noteth certeine diefferences betwéene the Lawe and Grace The Lawe sayth hée setteth â—oorth a Crowne but first requireth workes and battailes Grace first crowneth and afterwarde bringeth vnto the battayle By this hée teacheth that the righteousnesse which is set forth the Lawe is obteined by workes for wée cannot bée iustified by the lawe vnlesse wée haue accomplished all the thinges which are commaunded in the lawe But that other righteousnesse which wée haue by grace through fayth doth first crowne vs with a newe generation and adoption to be the children of
to accuse you that being accused ye should feare fearing you should craâ—e pardon not presume of your owne strength Againe The law was giuen for this purpose of great to make little to shew that thou hast no strengh of thine owne to righteousnesse that thou as poore vnworthy and néedie shouldst flye vnto grace After he furneth his speach to God saith Doe so Lord doe so mercifull Lordâ— commaund that which cannot be fulfilled yea command that which cannot but by thy grace be fulfilled that when men cannot fulfill it by their owne strength euery mouth maye bee stopped no man may think himselfe great Let all be litle ones let al yâ— world be guiltie before thée Ca. in his In. 2. b. ca. 7. se. 9. How the lawe was giuen by Moses The lawe was giuen by Moses but grace veritie came by Iesus Christ. ¶ This place doth Tindale in his exposition of the 5. 6. 7. of S. Mathew expound on this wise Though Moses saith he gaue the lawe yet he gaue no man grace to doe it nor to vnderstand it aright or wrote it in any mans hart to consent that it was good and to wish after power to fulfill it But Christ giueth grace to doe it and to vnderstand it aright and writeth it with his holy spirit in the tables of the hearts of men and maketh it a true thing there and no hypocrisie Folio 184. How we are dead through the lawe But I through the lawe am dead to the lawe that I might liue vnto God ¶ But I through the lawe am dead to the lawe that is by the lawe of libertie grace graunted in Christ I am deliuered from the lawe of bondage ministred by Moses and from the burthen and cursse thereof Tindale ¶ Are dead concerning the lawe by the body of Christ. ¶ Because the body of Christ is made an offering and a sacrifice for our sinnes whereby God is pleased and his wrath appeased for Christs sake the Holy Ghost is giuen to all beléeuers whereby the power of sinne is in vs daily weakned we are accounted dead to the lawe for that the lawe hath no dominion ouer vs. The Bible note ¶ Looke Vnder the lawe How the Lawe increaseth sinne But the lawe in the meane time entred in that sinne should increase ¶ The lawe increaseth sinne and maketh our nature more gréedie to doe euill because the law ministreth no power nor lust to yâ— the biddeth or to refrain from yâ— the forbiddeth Tin Why the lawe is called the messenger of death The lawe is called the messenger of death namely becaus that if we haue no more but the doctrine that is contained in the lawe we shall be vtterly ouerwhelmed afore God we shal be cast away without any remedy Then if God indite vs but according to the forme of yâ— lawe he shall discouer filthines inough in vs. Cal. vpon Iob. fo 172. What the lawe of God requireth The lawe of God requireth loue from the bottome of the heart and cannot be satisfied nor fulfilled with the workes therof as mans lawe is for the lawe is spirituall as S. Paule saith Rom. 7. which no earthly creature by his owne strength enforcement is able to fulfill but by the operation and working of the spirit of God Tindale What it is to be vnder the lawe To be vnder the lawe is to deale with the workes of the law and to worke without the spirit and grace for so long no doubt sinne raigneth in vs through the lawe that is to say the lawe declareth that we are vnder sinne and that sinne hath power and domination ouer vs séeing we cannot fulfill the lawe namely with the heart forasmuch as no man of nature fauoureth the lawe consenteth therevnto and delighteth therein which thing is excéeding great sinne yâ— we cannot consent to the lawe which lawe is nothing els but the will of God c. So that to be vnder the lawe is not to be able to fulfill the lawe but to be debter to it and not able to paye that which the Lawe requireth c. Tindale ¶ To be vnder the lawe is nothing els but to be bounde or subiect vnto sinne for the law through sinne condemneth vs as guiltie But to be dead vnto the law is nothing els but to haue that extinguished in vs by which the law accuseth and condemneth vs and that is the olde man the flesh naturall lust corruption of nature when these things be once dead in vs that Christ liueth and raigneth in vs we can by no meanes be condemned by the law c. Pet. Mar. vpon the Rom. fol. 161. What it is not to be vnder the Lawe Not to be vnder the lawe is to haue a frée hart renued with the spirite so that thou hast lust inwardly of thine own accord to do that which the lawe commaundeth without compulsion yea though there were no lawe Tin in his pro. to the Rom. Why Paule calleth the booke of Genesis the lawe Tell me ye that would be vnder the law c. ¶ Why doth Paule call the booke of Genesis out of the which he alledgeth the historie of Ismael and Isaac the Lawe séeing that booke containeth nothing at all concerning the law but onely containeth a plaine historie of Abrahams two children Paule is wont to call the first booke of Moses the law after the manner of the Iewes which although it containe no lawe besides the lawe of circumcision but the principall doctrine thereof is concerning faith and that Patriarks pleased God because of their faith yet the Iewes notwithstanding onely because of the law of circumcision which is there contained called the booke of Genesis the lawe as well as the other bookes of Moses so did Paule himselfe also being a Iewe. And Christ vnder the title of the lawe comprehendeth not onely the bookes of Moses but also the Psalmes Iohn 15. 25. But it is that the words might be fulfilled which were writen in the lawe They hated me without a cause Luther vpon the Gal. fol. 205. How the lawe is impossible for a man to fulfill The Pelagians saith S. Austen thinke themselues cunning men when they say God would not commaund that thing that he knoweth a man is not able to doe who is there that knoweth not this But therefore God commaundeth vs to do some thing that we are not able to doe that we may vnderstand what we ought to craue of him Iewel fol. 3â—7 ¶ And the law had righteousnes but for a time not because it could iustifie before the Lord for it could not so forgiue sinne that of sinners it could make them iust But to this end it was giuen that it might be a terrour prouoking men to a godly life punishing the disobedient and vnreuerent persons Therefore is not a lawe giuen which can giue life but condempne I. Gough
Churches in this sorte Although a man had lyen with our Ladye Christs mother and had begotte her with childe yet were he able by the Popes pardons to pardon the fact How he wrote to Pope Leo. In the yeare of our Lorde 1518. the tenth yeare of King Henry the eight Luther wrote first to Leo Biopsh of Rome concerning the vse of pardons and in certeine priuate disputations called in doubt diuerse things concerning the Bishops supremacie for which after he was troubled lastly proclaimed an heretike vnder the defence and maintenaunce of Frederike◠Duke of Saxonie he preached writ against his power All Germanie soone after forsooke the Bishop of Rome and so was the whole state of Religion by his meanes altered among them Sleadane How he was troubled with the lusts of the flesh When I was a Monke I thought by and by that I was vtterly cast away if at any time I felt the lust of the flesh that is to saye if I felt any euill motion fleshly lust wrath hatred or enuie against my brother I assaide manie wayes to helpe to quiet my conscience but it wold not be for the concupiscence and lust of my flesh did alwaies returne so that I coulde not rest but was continually vexed with these thoughts This or that sinne thou hast committed Thou art infected with enuy with impaciencie and such other sinnes therefore thou art entered in this holy order in vaine and all thy good works are vnprofitable If then I had rightly vnderstood the sentences of Saint Paule The flesh lusteth contrary to the spirite and the spirit contrary to the flesh and these two are one against another so that ye cannot doe the things that ye would do I shuld not haue so miserablye tormented my selfe but shoulde haue thought and sayde vnto my selfe as now commonlye I doe Martin thou shalt not vtterlye be without sinne for thou hast flesh thou shalt therefore féele the battell thereof according to that saieng of S. Paule The flesh resisteth the spirit Dispaire not therefore but resist it strongly and fulfill not the lusts therof thus doing thou art not vnder the lawe c. Luther vpon the Gal. fol. 251. Let all troubled consciences comfort themselues by this example of Martin Luther and say as he sayde The question that Luther put foorth a little before his death Luther a little before his death moued this question to his friends as they sate at supper Whether we should know one an other in the lyfe to come or no and when they were al desirous to learne of him What saith he chaunced to Adam He had neuer seene Eue but what time god shaped her he was cast into a meruailous dead and sound sléepe But awaking out of the same when he sawe her he asked not whence shée is nor whence shée came but sayth Shée is flesh of his flesh and bone of his bones But howe knewe he that Uerily béeing full of the holy Ghost and replenished with true knowledge of God he spake thus In lyke manner shall we also in another life bée renued with Christ and shall knowe more perfectlye our parents wiues children and whatsoeuer is besides then Adam that time knew Eue. Sleadane Luthers praier before his death O God my heauenly Father the father of our Lord Iesus Christ and of all consolation I giue thée thanks that thou hast reuealed vnto me thy sonne Iesus Christ whome I haue beléeued whome I haue professed whome I haue loued whom I haue set foorth and honoured whome the Bishoppe of Rome and all that wicked rabell doe persecute and dishonour I beséech thée my Lorde Iesus Christ receiue my soule my heauenly Father although I be taken out of this lyfe albeit I must leaue this bodye yet knowe I assuredly that I shall remaine with thée for euer and that no man can take me out of thy hand Slea What sects is sayd to rise out of him Looke Sect. Macedonius Of his crueltie and tumult he caused in the Church MAcedonius a Priest of Constantinople taught that the holy Ghost was a creature and no God Betwéene this man and one Paulus was great strife whether of them should succéede Alexander in the Bishoprick of Constantinople So that Hermogenes maister of the chiualrie was slaine of the people when he came with the Emperours authoritie to stablish Macedonius whom the Arrians fauoured And being Bishoppe of Constantinople he practised extreame crueltie in the Church constraining the Christians to receiue the Communion with the Arrians in such wise that if women or children refused to doe the same he did either cut off their paps or by such other cruell torments force them therevnto He caused much tumult and businesse in the Church till at last a Sinode was assembled at Constantinople of 180. Bishops against him Cooper ¶ Macedonius at the first being an Arrian deposed by Acacius sect could not quiet himselfe but fell from the Arrians into an other heresie He denied the Godhead of the holye Ghost terming him the seruant and drudge of the Father and of the sonne This opinion they say Marathonius Bishop of Nicomedia taught before him These heretiks be called Pneumatomachoi Socrat. li. 2. chap. 25. Epiph. haeraes 73. MAGI What the Magies were BEholde there came wise men from the East to Hierusalem ¶ Wise men or Magi in the Persians tongue signifieth Philosophers Priestes or Astronomers and are héere the first fruites of the Gentiles that came to worshippe Christ. Geneua ¶ The wise men called Magi that came fom the East were neither kings nor Princes but as Strabo sayth which was in their time sage men among the Persians as Moses was among the Hebrewes He saith also that they were the Priests of the Persians Tindale MAGISTRATE What a Magistrate is THE worde Magistrate is deriued from Maister and signifieth the authoritie office of them which do eyther by right of inheritance gouerne subiects peoples or cities either haue y◠rule appointed thē by free electiō choise some do deriue the word Maister from the Latin Aduerbe Magis which is to say More for that master can do no more them others and excelling them in dignitie and authoritie Some doe drawe the worde Maister from the Gréeke word Menisos which signifieth greatest But whether that Maister come of the Aduerbe Magis either of the Greeke word Mènisos euerie way Magistrates do represent y◠authoritie office of Maisters And we be also therby enformed that it were méete for them which doe rule others to aduance and passe them whome they do rule in the prerogatiue of wisdome and authoritie Musc. fol. 546. How Magistrates are the Ministers of Gods iustice As the true Church doth acknowledge the ministers of the Gospell as the true ministers of God ordeined by him for the administration of spirituall things euen so doe shee knowledge the Magistrates as ministers of his iustice ordeined of him for the confirmation of the publike peace and
God is iust and good although his hand be fore vpon him Geneua He that shall blesse in the earth shall blesse himselfe in the true God and he that sweareth in the earth shall sweare by the true God By blessing and by swearing is ment the praising of God for his benefites the true worshipping of him which shall not be onelie in Iudea but through all the world Geneua How this place of the Psalme is expounded And he shall receiue a blessing of the Lord. ¶ When he speaketh of blessing he doth vs to wit that not all they which in title onely vaunt themselues for worshippers of God shal be pertakers of the promised blessednesse but they that are aunswerable to their calling from the heart Howbeit it is a very effectuall encouragement to godlinesse to and good life when the faithfull heare that they misspend not their labour in following righteousnesse because there is an assured blessing laied vp for them with God Caluine BLINDE Who be blinde ANd blinde ¶ That is to saie one whom Christ enlighteth not which knoweth not God nor Iesus Christ whome hée hath sent Concerninn blindnesse sée Iohn 9. 41. Also he is called blinde which séeth not how miserable and néedie himselfe is Marl. vpon the Apoc. fol. 68. Why God is said to blinde men The cause why God is said to blinde men is for that when he hath bereft them of right vnderstanding of minde and of the light of his holie spirit he giueth them vp to the Diuell to be caried awaie into a wilfull wicked minde Rom. 1. 28. and sendeth them strong illusions 2. Thes. 2. 11. And so executeth iust vengeaunce vpon them by the minister of his wrath Marl. vpon the Apoc. fol. 92. ¶ God is said to blinde mens eies so oft as he doth reuoke or take awaie the contemned light of his truth and sinceritie leauing them that delight in darknes stil for then the Lord permitteth his worde to be preached to the vnthankfull and vngodlie receiuers vnto their iudgement or condemnation For so verelie doth the Euangelicall and Apostolique doctrine teach vs to thinke This saith the Lord is condemnation or this is iudgement that the sonne of God the verie true light came into the world and the world loued darknesse more then light And Paule said If yet the Gospell be hid it is hid in them that perish in whom the God of this world hath blinded the senses of their vnderstanding c. Pullinger in his Decades fol. 492. The meaning of this place following Except thou take awaie the blinde and the lame thou shalt not come in hether ¶ The Iebusites spake this in derision béeing perswaded that the◠strong holde was of such force y◠Dauid could not ouercome it although it were defended onelie by lame and blinde men Some write that they spake this of a confidence they had in their Idolls which the children of God estéemed as blinde and lame The Bible note ¶ The Children of God called Idolls blinde lame guides Therefore the Iebusites meant that they should proue y◠their Gods were neither blinde nor lame Geneua BLOVD What is meant by bloud And bloud went out of the wine fat vnto the Horse bridles ¶ By the name of bloud the Scripture is wont to betoken vengeaunce and reuengement and so meant Iohn to describe the greatnesse of Gods wrath in this place Marl. vpon the Apoc. fol. 218. ¶ By this similitude he declareth the horrible confusion of the Tyraunts and Infidells which delight in nothing but warres slaughters persecutions and effusion of bloud Geneua How our cleansing is by Christs bloud And made them white in the bloud of the Lambe ¶ That is to saie in faith and in following the sufferings of Christ. But how can bloud make them white will some man saie I aunswere after the same manner that the Authour of the Epistle to the Romanes saith If the bloud of Bulls and Goates and the ashes of a Bullocke besprinkling them that are defiled doe hallowe them as touching the cleansing of the flesh how much more shall the bloud of Christ who by the euerlasting spirite hath offered himselfe vnspotted vnto GOD cleanse your consciences from deade workes to serue the liuing GOD. The Saints therefore and the faithfull being cleansed by the bloud of the Lambe both from originall sinne and also from actuall sinne committed through humaine ignoraunce and weaknesse and béeing preserued that they should not giue their assent to pestilent errours against y◠faith are said to haue cleare yea and also comelie garments Marl. vpon the Apoc. fol. 111. ¶ There is no puritie nor cleannesse but by the bloud of Christ onelie which purgeth our sinnes and so maketh them white Geneua And sprinckling of the bloud of Iesus Christ. ¶ Héere S. Peter séemeth to haue had respect vnto the olde Ceremonie of bloud sprinckling for euen as it was not inough then that the Sacrifice should be offered and the bloud thereof shed vnlesse the people had bene sprinkeled with the same so now at this present it shall profit vs nothing that Christs bloud is shed vnlesse our conscience be cleansed and purified therewith which thing is done by the ministring of the holie Ghost which doth sprinkle our consciences with Christs bloud to wash them withall Sir I. Cheeke How the verie flesh and bloud of Christ is not in the Sacrament It was not lawfull by Moses lawe to eate nor drinke the bloud neither of man nor of beast And the Apostles themselues somewhat fauouring the infirmitie of the Iewes did institute that men should abstaine from bloud Now if the Apostles had taught that in the sacrament the very flesh and bloud of Christ is eaten and dronken with the téeth and mouth it had bene a great occasion to haue excluded al y◠Iewes at once from Christ againe the Apostles would haue bene too scrupulous if they had so groselie vnderstood it to haue dronken the very bloud séeing it was so plaine against Moses Lawe Reade the 10. of the Actes where as Peter had the cloath sent downe I. Frith Bloud is the soule ¶ S. Augustine vppon these wordes saith thus So is the Bloud the Soule euen as the Rocke was Christ. And in the same Chapter he ioineth these thrée sentences together The Bloud is the Soule the Rocke was Christ and This is my Bodie as being all both of like meaning and also of like manner of vtteraunce ¶ Saint Ambrose expounding the same words saith thus When Moses in that place called the Bloud the Soule doubtlesse he meant thereby that the Bloud is one thing◠and the Soule another For this is my bloud in the new Testament ¶ The wine signifieth that our soules are refreshed and satisfied with the bloud of Christ spirituallie receiued so that without him we haue no nourishment Geneua How the bloud of Martirs is the seede of the Church And there fell
The Church is likened to a Candelsticke because the true light shineth in it whereof all the godly are pertakers And therefore Paule calleth the Church the piller and ground-worke of truth 1. Tim. 3. 15. Or els Christs Church is called a candelstick because there are in it Prophets Apostles Euangelists Pastors and Teachers Eph. 4. 11. to giue light vnto others by the most wholesome doctrine of Christ together with the holinesse of their owne life thereby to guide them in their trauailing through the darknesse of this life vnto the heauenlie heritage as it is said 2. Pet. 1. 19. The Church then is as a cresset set vp in an hauen to shewe the hauen a farre off to such as wander vpon the déepe sea in the night season Euen so doth our Sauiour saie of Iohn Baptist that he was a burning and blasing cresset Iohn 5. 35. And vnto his disciples You are the light of the world Mat. 5. 14. Marl. vpon the Apo. fo 28. ¶ Consider also the 7. golden candelstickes which thou sawest about me to be the said 7. Congregations vpon whom I ought to shine which am the light of the world in whose works I ought to appeare which am the cléerenesse of the Gentiles They are called héere 7. golden Candelsticks as most pretious in value forsomuch as they are pretious in the sight of God and were also redéemed and bought with a great price euen with the pretious bloud of the vndefiled Lambe Iesus Christ. Bale CAPTIVITIE The meaning of this place following HE that leadeth into Captiuitie goeth into Captiuitie ¶ This is said for the comfort of the godly to the end they maie knowe that they shall be deliuered from captiuitie and conâ—rariwise that such as holde them captine shall be caried into captiuitie according to this text He lead Captiuitie captiue Psa. 68. 18. Eph. 4. 8. Wherwithall agreeth this saieng of yâ— Prophet Woe vnto thée that spoilest hast not bene spoiled which dost wrong hast had no wrong done vnto thée For when thou hast done spoiling thou shalt be spoiled thy selfe when thou hast made an ende of doing wrong thou shalt haue wrong done vnto thée Esay 33. 1. Also Behold the Lord commeth with his thousand of Saints to doe iudgement vpon all men and to reproue all such as are wicked of all the deeds which they haue wrought wickedlie and of all the hard things that the wicked sinners haue spoken against thée Iude. vers 14. 15. Also It belongeth to Gods righteousnes to render affliction vnto such as afflict you and vnto you that are afflicted reliefe c. 2. The. 1. 6. Most foolish then are they and farre from vnderstanding the minde of the Holie Ghost which impute the Turkes suceesse victories to his religion and iust dealing and not rather to their owne sinnes For they are like those that fathered all the prosperitie of the Heathen vpon the seruing of their Idols and conâ—rariwise their owne miserie vpon the neglecting of their Idol seruice as it is written in Iere. 44. 18. Therefore such as lead men captine from the faith and doctrine of the Gospell as Antichrist now doth shall be lead into captiuitie of endlesse damnation except they repent Marl. vpon the Apo. fol. 194. ¶ As God ouercame the enimies of his Church tooke them prisoners and made them tributaries so Christ which is God manifested in flesh subdued Satan and sinne vnder vs gaue vnto his Church most liberall giftes of his spirit Geneua ¶ The Messias came downe from heauen into the earth to triumph ouer Satan Death and Sinne and lead them as prisoners and slaues which before were Conquerours and kept all in subiection which victorie he gate and also gaue it as a most pretious gift to his Church Geneua CARE What Care is forbidden BE not carefull afore hand c. ¶ We are not forbidden to thinke before hand but pensiue carefulnesse whereby men discourage themselues which procéedeth from distrust want of confidence and sure hope of Gods assistaunce that carefulnesse we are forbidden to beware of Mat. 6. 27. Beza ¶ All manner of Care is not forbidden but that worldlie diuelish care yâ— springeth of an inordinate loue to worldlie things and of mistrust in God As for an example I couet inordinate more then sufficient or but euen that I haue néede of And it because I mistrust God and haue no hope in him and therfore praie not to him commeth not then I mourne forrowe pine awaie and am whole vnquiet in my heart Or whether I haue too much or but sufficient and loue it inordinatelie then I care for the kéeping And because I mistrust God and not hope in him that he will helpe me therefore when I haue locked dores chambers and cofers I am neuer the néerer at rest but care still and cast a thousand waies and perills of which yâ— most part were not in my might to auoide if I neuer slept where this care is there can the word of God haue no resting place but is choked vp as soone as it is sowen Tindale fol. 236. Care not then for to morrow c. ¶ It is commanded vs in the sweate of our faces to winne our bread but not to be carefull what profit should come vnto vs thereof for that were to care for to morrow we must commit that to God which to prosper our labours with his blessing and that abundantlie so that most shall we profit when we are least carefull Tind ¶ God will prouide for euerie daie that that shall be necessarie though we doe not increase the present griefe by the carefulnesse how to liue in time to come Geneua What care we ought chiefely to care for Care daie by daie and houre by houre earnestly to kéepe the couenaunt of the Lord thy God and to record therein daie and night and to do thy part vnto the vttermost of thy power And as for Gods part let him care for it himselfe and beleeue thou his word stedfastlie and be sure that heauen and earth shal sooner perish then one iot bide behind of that he hath promised c. Tindale fol. 235. CARPOCRATES Of his wicked opinions and diuelish illusions CArpocrates as Ireneus li. I. ca. 24. writeth liued in the time of Saturnius Basilides He gloried of charmed loue drinks of diuelish dreames of associate spirits Euse. li. 4. cap. 7. Carpocrates patched his opinions out of Simon Menander Nicholas Saturnius Basilides Besides the wicked doctrine of these Heretikes which he maintained he worshipped as Epiphanius saith the Images of Iesus of Paule Pythagoras Plato Aristotle c. He denied that the bodie should be saued Epipha haeres 27. Augu. li. de haeres Eliote rehearseth his opinions on this wise He denied saith he Christ to be God affirming that he was pure man Affirmed also the world to be made by Angels He reiected the olde Law and denied the generall resurrection He denied
liue after the fashion of the sonne of God Héere Saint Peter séemeth to make answere to a secret question that might haue bene asked which is this If the Gospell that is the tidings of their redemption by the merites of Christs passion was preached the deliuerance of the faithfull that wer in prison how came they out with their bodies or without their bodies S. Peter answereth yâ— they came out with their soules alone for as concerning their bodies they shal be iudged secundum homines after the fashion of men that is to saie at the daie of doonie Thus I haue rehearsed to you the second Opinion Now shall yée heare briefelie of the third Opinion which is that these words Christus descendit ad inferna is no distinct nor seuerall article of our Crede but rather an exposition of the former clause et sepultus est he was buried They that be of this Opinion they bring these reasons for the proofe of their assertion First S. Cipriane expounding the Crede doth make no exposition thereoff but he saith Haec verba non habentur in symbolo romano Erasmus expounding the Crede séemeth to allow verie much the sentence of S. Cypriane Insomuch that he saith that Inconcinâ—itas sermonis i. the disordred speach proueth these words to be added for the exposition of these wordes Et sepultus est otherwise it is the cart before the horse yea Erasmus is so plaine that it is but a patch added vnto yâ— Crede that he thinketh that S. Thomas not Thomas the Apostle but Thomas Aquina did adde to the Crede these words Descendit ad inferna These be Erasmus words An Thomas Aquina addidit sub dubito Furthermore they bring in for their purpose this argument in the Crede read at the holie Communion called Symbolum necenum And likewise in the Counsell set forth in the thrée other generall counsells ther is no mention of these words Descendit ad inferna And where as Athanasius in his Crede which we call Quicunque vult hath these words Descendit ad inferna they graunt but yet onlie in steed of these words Et sepultus est which all other Credes haue And Athanasius vsed in the stéed therof Descendit ad inferna And to proue Descendere in infernum may rightly signifie I was buried they alledge the words of Iacob dolens Ioseph discerptum a bestia Descendam ad filium meum lugens in infernuÌ„ morietur pater noster deducent samuli tui cauos eius cum dolore ad infernum R. Turnar Of Christs Ascention This same Iesus which is taken vp from you into heauen shall so come euen as ye haue séene him goe vp into heauen As Christ did ascend visiblie into heauen so shall he come againe in the same shape and forme that he went vp Till that time then that we maie see him with our own eies come down as the Apostles saw him go vp let vs neuer beléeue that he is héere touching his manhood for he is euerie where touching his Godhead so in that he is a very naturall man he is in heauen and sitteth at the right hand of the Father Sir I. Cheeke The heauens saith S. Peter must conteine and hold him vntill the time that all things be restored ¶ Cyrillus saith Christus non poterat c. Christ could not be conuersant with his disciples in the flesh after he had ascended vnto the father l. Fri. How Christ is the ende of the Lawe Christ is the end of yâ— law to iustifie all that beléeue ¶ That is Christ is yâ— fulfilling of yâ— Law so yâ— whoso hath him beléeueth that he with shedding of his bloud hath washed away sinnes therewith ouer come death hell and obtained the fauour of his father For all that thus beléeue is counted righteous although he do not indéed satisfie the lawe Tindale ¶ The end of yâ— law is to iustifie theÌ„ which obserue it Therfore Christ hauing fulfilled it for vs is made our iustice sanctification c. Geneua ¶ Christ hath fulfilled the whole law and therefore whosoeuer beléeueth in him is counted iust before God as well as hée had fulfilled the whole lawe himselfe The Bible note ¶ The end of the lawe is to iustifie them that kéepe the law but seeing we doe not obserue the law through the fault of our flesh we attaine not vnto this end But Christ salueth this disease for he fulfilled the lawe for vs. Beza How Christ dwelleth in vs. When Christ is said to dwell in vs by faith or yâ— spirit it doth not therfore folow yâ— either his body or his soule dwelleth in our harts really as I may cal it substaÌ„cially It is inough yâ— Christ be said to be in vs by his diuine presence that he is by his spirit grace gifts present with vs c. Pet. Mar. vpon the Ro. fo 199. We denie not saith Cyrill against the heretike but we bée spirituallie ioined to Christ by faith and sincere charitie but that we should haue no manner of coniunction in our flesh with Christ that we vtterlie denie and thinke it vtterlie discrepant from Gods holie Scriptures For who doubteth but Christ is so the Uine trée and we so the braunches as we get thence our life Heare what S. Paule saith we be all one bodie with Christ for though we be manie we be one in him All we participate in one seede Thinketh this hereticke that wée knowe not the strength vertue of the mysticall benediction which when it is made in vs doth it not make Christ by communication of his flesh to dwell corporallie in vs Why be the members of faithfull mens bodies called the members of Christ And Shall I make the members of Christ parts of the whores bodie GOD forbid And our Sauiour also saith He that eateth my flesh and drinketh my bloud dwelleth in me and I in him ¶ Although in these words Cyrill doth saie that Christ doth dwell corporallie in vs when we receiue the mysticall benediction yet he neither saith that Christ dwelleth corporallie in the Bread nor that he dwelleth in vs corporallie onelie at such times as we receiue the Sacrament nor that he dwelleth in vs and not we in him but he saith as well that we dwell in him as that he dwelleth in vs. Which dwelling is neither corporall nor locall but an heauenlie spirituall and supernaturall dwelling whereby so long as we dwell in him he in vs we haue by him euerlasting life And therfore Christ saith in the same place that Christ is the Uine and we are the braunches because that by him we haue life For as the braunches receiue life and nourishment of the bodie of the vine so receiue we by him the naturall propertie of his bodie which is life and immortalitie and by these meanes we being his members doe liue and are nourished And this meant Cyrill by this word Corporallie in vs.
seconde Chapter to the Hebrewes doth alleadge this vearse of the Prophet to this purpose and intent to proue that Christ tooke the same nature of man vpon him that we haue This is a verie truth that I doe now teach saith Saint Paule Qui sanctificat qui sanctificabitur ex vno omnes that is both he that sanctifieth and they that are sanctified are all of one Christus sanctificat purgat abluat emundat nos nos vero mortales sanctificamor illum per Christum And this Christ which by the morites of his bitter passion doth sanctifie vs and wée which are sanctified be all of one what is that to saie we come all of Adam concerning the nature and vertue of flesh and bloud Christ came of Adam as well as we and that is the cause why S. Luke describeth the pedegrâ—e of Christ after the flesh he beginneth at Ioseph qui putabat illius pater which Ioseph saith Saint Luke was thought to be Christs Father This Ioseph was the sonne of Hely Hely was the sonne of Mathat which was the sanne of Leâ—â— And so he descendeth in order vntill he come to Adam signifieng thereby that Christ concerning yâ— flesh came of Adam as wel as we And that is the thing which S. Paul saith Qui sanctificat et qui saÌ„ctificatur ex vno omnes so they yâ— sanctifie they yâ— be sanctified by Christ come all of one nempe Adamo that is to wit of Adam Propter quam causam Christus non confidetur vocare nos Fratics For the which cause Christ is not ashamed saith S. Paule notwithstanding we be sinners to call vs his brethren according as it is written Narrabo nomen tuum fratribus meis I will set out spread thy name among my bretheren not bretheren only by affection as when Christ saith Mater mea fratres mei hij sunt qui verbum Dei audiunt faciunt but my bretheren because they be made of the same kinde of flesh and bloud that I am my bretheren because they come of Adam as I doe Ric. Turnar ¶ We cannot haue God to be our father vnlesse we acknowledge Christ to be our brother c. Saint Ambrose saith Hée is our Mouth by the which wée speake to the Father our Eie by the which wée sée the Father our right hande by which wée offer vs vnto the Father The lieng of Christ in the Stall expounded Chrisostome saith As Christ was in the Stall so is he now vpon the Altar And as he was sometimes in the womans armes so is he now in the Priests hands ¶ Erue it is that Christ was there Christ is héere but not in one or like manner of being For he was in the stall by bodilie presence vpon the holie Table he is by waie of a Sacrament The woman in hir armes helde him reallie the Priest in his hands holdeth him in a mysterie So saith Saint Paule Christ dwelleth in our hearts and no doubt the same Christ that laie in the Stall It is one and the same Christ but the difference standdeth in the manner of his beeing there For in the stall he laie by presence of his bodie in our hearts he heth by presence of faith Chrisostome saith that Christ heth vpon the Altar as the Seraphins with their tonges touch our lips with the coales of the Altar in heauen which is an Hiperboricall loquution of which Chrisostome is full Bradford in the booke of Martirs How Christ is called the Rocke ¶ Looke Rocke What it is to put on Christ according to the Gospell The putting on of Christ according to the Gospell consisteth not in Imitation but in a new Birth and a new Creation That is to saie in putting on of Christs innorenâ—ie his righteousnesse his wisedome his power his saâ—ing health his life and his spirit We are clothed with the leather coate of Adam which is a 〈…〉 garment and a garment of Sinne that is to saie We are all subiect to Sinne all solde vnder Sinne. There is in vs horible blindnesse ignoraunce contempt and hatred of God moreouer euill concupiscense vncleannesse couetousnesse c. This garment that is to saie this corrupt and sinfull nature we receiued from Adam which Saint Paule is wont to call the olde man This olde man must wée put off with all his workes Ephe. 4. 22. That of the Children of Adam wée maie bée made the Children of GOD. This is not done by chaunging of a garment or by anie lawes or workes but by a new birth by the renuing of the inward man which is done in Baptime as Paule saith All ye that are baptised haue put on Christ. Also according to his mercie hath he saued vs by the washing of the newe birth and the renuing of the holie Ghost Tit. 3 5. Besides that they which are baptised are regenerate renued by the holie Ghost to a heauenly righteousnesse and to eternall life there riseth in them also a new light and a new flame there rise in them new and holie affections as the feare of God true faith assured hope c. There beginneth also in them a new will And this is to put on Christ according to the Gospell Luther vpon the Gal. fol. 167. How Christ first loued vs and not we him Who loued me and gaue himselfe for me ¶ Paule saith héere that first he began and not we He euen he saith Paule loued me and gaue himselfe for me as if he had said he found in me no good will or right vnderstanding but this good Lord had mercie vpon me He sawe me to be nothing els but wicked going astraie contemning God and flieng from him more and more yea rebelling against God taken led and caried awaie captiue of the Diuell Thus of his méere mercie preuenting my reason my will and my vnderstanding he loued me so loued me that he gaue himselfe for me to the ende that I might be free from the Law Sin the Diuell and Death c. Luther vpon the Gal. fol. 82. How Christs corporall presence is hurtfull I tell you truth it is expedient for you that I goe awaie ¶ The corporall presence of Christ is hurtfull vnto men and that through their owne fault For why they are too much addicted vnto it Therefore his flesh must be taken awaie from vs that we maie waxe and increase in the spirite therefore they are farre out of the waie that dreame in the mysticall bread and wine a bodilie presence Sir I. Cheeke ¶ The absence of Christ according to the flesh is profitable to the Church that we maie wholie depend vpon the spirituall power Camerarius How Christ is God by these prooues following First almightie God said let vs make man in our owne Image and after our likenesse Which words no doubt doe signifie vnto vs the Triplicitie of the persons in the Godhead which are thrée distinct in name
maketh these ten strings the ten Commaundements and when he had spoken somewhat of one of them at last he commeth to the Sabboth daie I saie not saith he to liue delicatelie as the Iewes were wont For it is better to digge all the whole daie then to daunce on the Sabboth daie Pe. Mar. vpon Iudic. fo 287. Chrisostome in his 56. Homelie vpon Genesis when he entreateth of the mariages of Iacob Ye haue heard saith he of mariages but not of daunces which he there calleth diuelish and he hath manie things in the same place on our side And among other he writeth The Bridegroome and the Bride are corrupted by dauncing and the whole Familie is defiled Againe in the 48. Homelie Thou séest saith he mariages but thou seest no daunces for at that time they were not so lasciuious as they be now a daies And he hath manie things of the 14. chapter of Mathew where he spake vnto the people of the dauncing of the Daughter of Herodias amongst other things he saith At this daie Christians do deliuer to destruction not halfe their Kingdome not another mans head but euen their owne soules And he addeth that whereas is wanton dauncing there the Diuell daunceth together with them c. Pet. Mar. vpon Iudic. fol. 287. Dauncing taken in good part Thou hast turned my mourning into dauncing ¶ By the word Dauncing there is not meant euerie manner wantonnes or Ruffianlie leaping and frisking but a sober and holie vtteraunce of gladnesse such as the holie Scripture maketh mention of when Dauid conuaied the Arke of Couenaunt into his place Caluine What the Ethnikes opinion was of Dauncing Aemilius Probus in â—he life of Epaâ—â—â— ondas saith that 〈…〉 sing and to daunce was not verie honourable among the Romanes when the Grecians had it in great estimation Salustâ— in Cantilinario writeth that Sempronia a certaine lasciuious and vnchast woman was taught to sing and daunce more elegantlie then became an honest matrone and there he calleth these two things the instruments of lecheâ—id Cicero in his booke of Offices writeth that an honest and good man will not daunce in the market place although he might by that meanes come to great possessions And in his Oration which he made after his returne into the Senate he calleth Aulus Oabâ—â—us his enimie in reproth Sa 〈…〉 or Cal 〈…〉 strâ—â—us that is The fine Dauncer It was obiected to Lucius Aurona for a fault because he had daunced in Asiaâ— The same thing also was obiected vnto yâ— king Deiotarus Cicero aunswereth for Murena No man daunceth being sober vnlesse peraduenture he be mad neither in the wildernesse neither yet at a moderate honest banket The same Cicero in Philippiâ—â—s vpbraideth vnto Autonie among otherâ— his vices Dauncing Pet. Mar. vpon Iudic. fol. 287. DEACONS What the Deacons office was THe Deacons receiued the dailie offerings of the faithfull the yearelie reuenewe 〈…〉 of the Church to bestow them vpon true vses that is to saie to distribute them to feede partlie the ministers and partlie the poore but by the appointment of the Bishop to whom also they yearelie rendred accompts of their distribution Caluine in his inst 4. b. cha 4. sect 5. Of the election of Deacons Ideo hoc non permiserunt sort c. The Apostles saith Chrisostome did not commit the election of Deacons to lottes neither they being moued with the spirit did choose them though they might haue so done for to appoint the number to ordeine them to such an vse they challenged as due vnto themselues And yet do they permit yâ— election of them to the people lest they shuld be thought to be partial or to do any thing for sauor D. W. How Deacons maie preach and baptise In the beginning of the 8. Chapter of the Acts Saint Luke declareth that all the Apostles did still remaine at Hierusalem wherefore it could not be Philip the Apostle which was now at Hierusalem but it must néedes be Philip the Deacon that was dispearsed with the rest came to Samaria where he now preached and baptised And of this iudgment is Caluine whose words vpon the place and Chapter be these S. Luke had before declared that the Apostles did not step from Hierusalem it is probable that one of the 7. Deacons whose daughters did prophecie is héere mentioned c. D. W. Although saith Gualter it was the office of Deacons to take charge of the common treasures of the Church and of the poore yet was it héerewith permitted vnto them to take the office of preaching if at anie time necessitie required as we haue hetherto seene in the example of Stephen And peraduenture there was not so great neede of Deacons at Hierusalem when the Church was through persecution dispearsed and therefore they which before wer stewards of the Church goods did giue themselues whollie to the ministerie of the word Tertulian in his booke de Baptismo hath these words Baptizâ—â—di c. The high Priest which is the Bishopâ— hath authoritie to baptise so haue the Ministers and Deacons but not without the authoritie of the Bishop for the honor of the Church Hierom aduersus Luciferianos saith thus I doe not denie but that it is the custome of the Church that the Bishop shuld gae to laie his hands by the inuocation of the holie spirit which a â—arre off in little Cities by Ministers and Deacons wer baptised And a little after he saith Neither yâ— Minister nor deacon haue authoritie to baptise without yâ— coÌ„mandement of yâ— Bishop Beza saith that Deacons did oftentimes supplie the office of Past ours in the administration of the Sacraments and celebrating of marriage and to prâ—â—e this he noteth 1. Cor. 14. 1â— Iohn 4. 2. D. W. fol. 588. DEAD To be Dead to the Lawe what it is EUen so ye my bretheren are dead concerning the Lawe ¶ To be dead concerning the Law is to be made free from the Lawe and from the burden therof and to receiue the spirit by which we maie doe after the Lawe and the same is to be deliuered from the Lawe of death Tindale ¶ Are dead concerning the Lawe by the bodie of Christ. ¶ Because the bodie of Christ is made an offering and a Sacrifice for our sinnes wherby God is pleased and his wrath appeased and for Christs sake the holie Ghost is giuen to all beléeuers whereby the power of sinne is in vs dailie weakened we are counted dead to the Lawe for that the Lawe hath no damnation ouer vs. The Bible note The Dead shall heare how it is vnderstood The Dead shall heare the voice of the Sonne of God ¶ Héere he speaketh of the resurrection of iustification whereby the wicked ariseth from his wickednesse and whereby the sinner is brought from the death of his sinnes into the life of righteousnesse and speciallie of the calling of the Gentiles which was done after the comming of the holie Ghost For
the Resurrection yea and all the déedes of Matrimonie are pure spirituall if they proceede of faith and whatsoeuer is done within the lawes of God though it be wrought by the bodie as the verie wiping of shooes such like howsoeuer grose they appeare outward Without such vnderstanding of these words thou canst neuer vnderstand this Epistle of Paule neither any other place in the holie scripture Take héed therfore for whosoeuer vnderstandeth these words otherwise the same vnderstaÌ„deth not Paul whatsoeuer he be Tin in his Prol. to the Ro. The meaning of this place following The Flesh profiteth nothing ¶ The flesh of Christ profiteth nothing to wit if it be considered as separated from his diuine nature and from his holie spirit but it is the spirit that giueth life meaning God dwelling in Iesus Christ corporallie as Paule saith Col. 2. 9. To dwell reallie and indéede reconciling the world vnto himselfe Tindale ¶ To wit if it be separated from the spirit whereof it hath the force that commeth of the power of the spirit that the flesh giueth vs life and féedeth And therefore that we maie be truly fed and nourished with it wée must bring the spirituall mouth of faith to receiue it The Bible note ¶ Saint Austen expoundeth these words thus Understand ye spirituallie the things that I haue spoken ye shall not eate the bodie that ye sée Likewise Chrisostome saith My words must be heard spirituallie who so heareth them carnallie or according to the flesh getteth nothing nor hath no profitte by them FLORINVS Of the heresie he taught at Rome FLorinus a Priest of Rome and one Blastus fell from the Church and taught at Rome that God was the authour of euill whom Ireneus confuted Euse. li. 5. ca. 13. 18. FOLLOVVERS Who be the followers of Christ and of his Apostles ANd ye became followers of vs and of the Lord. ¶ They are true followers of the Apostles and of Christ which receiue the word of God They do receiue the word of God which doe beléeue it and frame their liues after it béeing readie to suffer patientlie all manner of aduersities for the name of the Lord as the Lord himselfe and all the Apostles did S. I. Cheeke FOOLE That calleth his brother fole ¶ Looke Racha Of the foolish woman ¶ Looke Woman FORGET How God is said to forget God is said to forget when he taketh his mercie from vs forgetting his statutes ordinaunces commaundements and to remember vs when we chaunge and not he ¶ Although God take vs out of this world yet forgetteth hée vs not though he séeme to forget vs hée keepeth those that are his alwaies in his hande and custodie And as for those that are damned they be reserued as it were in chaines vnto the daie of executing the sentence Ye see then that God doth beare vs alwaies in minde And when the Scripture saith that he hath forgot vs it is because we perceiue not his present succour like as if a poore man that lingereth in paine desire God to helpe him and féele not his helpe nor sees any likelihood that God heareth him Thus ye sée after what sorte it is saide that he hath forgotten vs but yet for all that hée remembreth vs continuallie Cal. vpon Iob. fol. 257. FORGIVE How it is vnderstood FOrgiue vs our trespasses as we forgiue our trespassers ¶ We maie not thinke that by forgiuing vnto our brethren we shall obtaine forgiuenesse of our sinnes but rather this is added for a plaine and infallible token to certifie therewith our conscience that we haue through faith in Iesus Christ for remission of our sins For if we can finde in our hearts vnfainedlie to forgiue vnto our bretheren their trespasses it is a most infallible token that our sinnes are cleane washed awaie quite forgiuen Sir I. Cheeke ¶ Because he knoweth that our nature is so weake that we cannot but sinne dailie therefore he teacheth vs dailie to repent and to reconcile our selues together dailie to aske God forgiuenesse Séeing he commandeth vs to aske we may be bold so to do and to beléeue that he will forgiue vs. No man therefore néedeth to despaire that can repent aske forgiuenesse how déepe soeuer he hath sinned And me thinke if we looke a little néere vpon this text we néeded not to make the Pope so great a God for his pardons For Christ which is a man to be beléeued sheweth vs héere a more sure way yea and that a sensible way which we may féele that we be pardoned our sinnes forgiueÌ„ We can haue no experience of the Popes things whether they be so or no He can with all his Pardons deliuer no man of any Pargatorre that God putteth vs vnto in this world He cannot blesse or heale anie man so mush as of a poore â—gue or Tooth-ach which diseases yet by his own confession GOD putteth on vs to purge vs from our sinne But where we cannot see feele or haue anie experience at all that it so is there is he mightie If I were come home out of a land where neuer man was before and were sure neuer man should come I might tell as many wonders as Master Moore doth of Vtopia and no man could rebuke me But héere Christ maketh thée sure of pardon for if thou canst forgiue thy Brother GOD hath bound himselfe to forgiue thee What if no man haue sinned against mee that were hard in this life Neuerthelesse if that profession be in thy heart that thou knowest that is thy dutie to forgiue thy brother for thy fathers sake and art obedient vnto thy fathers ordinaunce and wouldest forgiue if anie of thy bretheren had offenced thée and did aske thee forgiuenesse then hast thou that same spirit which God desireth to be in 〈…〉 Marke what Christ saith aboue in the beginning of the 〈…〉 chapter Blessed be the mercifull for they shall haue mercie Doest thou 〈…〉 thy bretheren that sinne and doest thy best to aâ—â—nd them that thy fathers name maie be honoured Then hast thou that whereby thou art sure of mercie as soone as thou desirest it And againe Blessed be the peace makers for they shall be Gods children Loe if there be anie variaunce among thy bretheren that one haue offended the other do thy best to set them at one and thou hast the same thing that God 〈…〉 of 〈…〉 and â—orthwith he hath bound himself to forgiue thée Tindale in the 6. of Math. FORNICATOR ¶ Looke Sa 〈…〉 FORSAKE What it is to forsake a mans selfe IF anie man will follow me let him forsake himselfe ¶ To forsake himselfe is vtterlie to 〈…〉 against the will of the flesh mortifâ—eng the affections of his minde working the glorie of God and the 〈…〉 of his neighbour as is 〈…〉 Rom. 15. 2. ¶ None of them saith S. Luke that refuseth not all that he possesseth can be my disciple that is he that casteth not away
of their naturall corruption and this indéede is verie good tidings for heereby we are deliuered from the fearâ— of death and damnation and from the bondage of sinne and Satan Briefelie héereby we are remoued from darknesse to light from despaire to good hope from death to life from Hell to Heauen Now because the office of proclaiming and publishing this most ioifull tidings was committed to the Ministers of the newe Testament the name of the Euangelists is most properlie attributed vnto them and speciallie to those that the Natiuitie conuersation death resurrection of the Lord Iesus wherin the blesfulnesse resteth that we sée so much aduaunced Some writers affirme that as manie promises of felicitie and saluation as there is so manie Gospells there bée and that therefore the Prophets are Euangelists When they speake of the redemption that Gods annointed shoulde accomplish I thinke it not good to striue about words and I denie not that the Hebrewe word Bassac which signifieth the Euangelize and to preach good tidings is applied in some place to yâ— men of yâ— olde time howbeit I beléeue rather that Euangelion is an open publishing of saluation alredie performed and accomplished then of the same promised And therfore they speake more distinctlie and properlie that giue the name of Euangelists to the Apostles and writers of the histories of the Lord Iesus and finallie to the ministers of the new Testament And to giue place rather to this iudgement the wordes of our Sauiour in the. 16. of Luke moueth me where he saith That the Law and the Prophets were vntill Iohn Baptist and from that time the kingdome of God was Euangelized Trah What is meant by the Gospell preached to the dead For vnto this purpose verilie was the Gospel preached vnto the dead that they should be iudged like other men in the flesh but shall liue before God in the spirit ¶ As certeine learned expositours will that he héere calleth preaching of the Gospell vnto the dead in the chapter going next before The preaching to the spirits that were in prison which thing saie they signifie as much as vnto the dead also or spirits in prison came that salue of medicine of the Gospell and of the glad tidings of Christs passion whereby they were loosed the strength thereof béeing so pithie that they were therwith brought out of prison to immortalitie And because it might haue bene demaunded how yâ— soules of these blessed came out of prison whether compassed with their bodies or onely in pure substaunce of yâ— spirit Therfore saith Peter that they should be iudged like other men in the fleshe that is when all other men shall be iudged in the flesh but should liue before God in the spirit which signifieth that in the meane season til that iudgement come shal their soule liue and reâ—oice before God through Christ. T. M. ¶ Although the wicked thinke this Gospell new and vexe you yâ— imbrace it yet hath it béene preached to them in time paste which nowe are dead to the intent that they might haue ben condemned or dead to sinne in the flesh and also might haue liued in the spirit which two are the effect of the Gospell Geneua How Christs Gospell is likened to a Bowe And he that satte vpon him had a bow ¶ The bow is Christs Gospell the preaching whereof is disposed at his pleasure therfore like as the enimies be ouerthrowne by the arrowes which the Bowe shooteth out a farre off euen so the nations that were farre off are subdued vnto Christ by the preaching of the Gospell Ephe. 2. 13. This did Christ promise to his Disciples saieng I will giue you a mouth and wisedome which all they that shall be against you shall not bée able to gaine saye or gaine stande Luke 21. 15. And Paule following the Prophet saith I will destroie the wisedome of the wise and shake off the vnderstanding of the skilfull Esaie 29. 14. 1. Cor. 1. 19. Also the weapons of our warre are not fleshlie but mightie to Godwarde c. 2. Cor. 10. 4. Whereto pertaine those thinges which are written in the Psal. 45. 5. 1. Cor. 14. 24. And Heb. 4. 12. Marl. vpon the Apoc. fo 90. Whie the Gospell is said to beâ— euerlasting Hauing the euerlasting Gospell An honourable Title of the Gospell and it is called euerlasting first because it bringeth and beheighteth good thinges according to this Text He that beléeueth in mée hath euerlasting Iyfe Iohn 6. 47. And this is the promise which he hath assured vs off euen euerlasting lyfe 1. Iohn 2. 25. Seconde because that accordinge to Paules saieng There is none other Gospell to bée looked for no not euen at an Angell from heaâ—en Gal. 1. 8. Thirdlye because it was promised longe agoe by the Prophettes in the holye Scriptures Rom. 1. 2. Lyke as where it was sayde The womans séede shall breake thy head Gen. 3. 15. And also in thy séede shall all Nations of the earth bée blessed Gen. 22. 18. Lastlie the Gospell is tearmed euerlasting because it shall endure for euer maâ—gre all the vngodlye for Christes reigne is such as shall haue no ende Luke 1. 33. 1. Cor. 15. 27. For it consisteth in spirite and truth and not in outward things according as it is sayd all the gloriousnesse of the kings daughter is from within Psal. 45. 13. Marl. vpon the Apoc. fol. 207. How the Gospell is no lesse to bee reuerenced then the bodie of Christ. I aske this question of you bretheren and sisters sayth Saint Austen aunswere mée whether you thinke greater the worde of God or the bodie of Christ if you will aunswere the truth verilie you ought to saie thus that the worde of GOD is no lesse then the bodye of Chrst. And therefore with what carefulnesse wée take héede when the bodie of Christ is ministred vnto vs that no parte fall thereof out of our owne hands on the earth with as greate carefulnesse lette vs take héede that the worde of God which is ministred vnto vs when wée thinke or speak of vaine matters perish not out of our hearts for he that heareth the worde of God negligentlie shall bee guiltie of no lesse faulte then he that suffereth the bodye of Chrst to fall vpon the ground through his negligence Cranmer fol. 170. Whether the booke or leaues of the booke be the Gospell By the authoritie of Saint Hierome the Gospell is not the Gospell for reading of the letter but for the beliefe that men haue in the worde of GOD. That it is the Gospell that we beléeue and not the letter that we reade For because the letter that is touched with mans hande is not the Gospell but the sentence that is verilie beléeued in mans hearte is the Gospell For so Saint Hierome saith The Gospell that is the vertue of Gods word is not in the leaues of the bookes but it is in the roote of reason Neither the Gospell he sayth is in the writing aboue
How the Letter killeth For the Letter killeth but the Spirit giueth lyfe ¶ The Letter héere and in the seconde to the Romanes verse 27. and in diuerse other places of the Scripture signifieth the Lawe or olde Testament and the Spirit the Gospell or new Testament And so doth Saint Austen expounde them in sundrie places of his booke which hée wrote of the letter and the spirit And Erasmus also both in his Paraphrases and Annotations Because the lawe findeth vs guiltie and thervpon condemneth vs therefore saith the Apostle rightly that it killeth And the gospel because it pronounceth vs righteous in Christ and sheweth vs that by him we are iustified from all thinges whereof we could not be iustified by the lawe Act. 13. 39. doth therefore bring lyfe As for such as by the letter will vnderstand the litterall sense and by the spirit the spirituall sense can no learned or christen man allowe For these wordes Letter ministration of death ministring of condemnation and that which is destroied signifieth all one thing And these Spirit Ministration of righteousness and that remaineth be there verie contraries Now wordes meaning one thing must haue one interpretation And by some of the first cannot the litterall sense be vnderstoode nor by some of the last the spirituall Ergo neither by these wordes Letter or Spirit sith Letter is all one with the first and spirit with the latter Tindale ¶ Origen writeth thus Et est in Euangelio littera c. Euen in the Gospell there is a Letter that killeth For when as Christ sayth Unlesse ye eate the flesh of the sonne of man c. If ye take the same according to the Letter the Letter killeth What is Littera occidens the murthering Letter Truely the lawe which causeth anger by which commeth knowledge of sinne which is a Schoolemaster vnto Christ. The lawe first killeth yâ— Christ may make aliue it condemneth yâ— Christ may iustifie it sheweth sinne it healeth sinne Ro. Hutchynson How letter and circumcision is taken in this place Which being vnder the Letter Circumcision doth transgresse the law ¶ The letter is héere taken for the outward shew or ceremonie as a little after by the spirit he vnderstandeth the circumcision of the heart Sir I. Cheeke ¶ When the Lawe is called the Letter or that is prouoketh death in vs or that it killeth or is the minister of death or that it is the strength of sinne it is meant as we consider the law of it selfe without Christ. Geneua LEVEN How Leuen is diuersely taken in the Scripture Leuen is sometimes taken in an euill sense for the doctrine of the Pharesies which corrupted the swéetnesse of the word of God with the leuen of their gloses And sometime in a good sense for the kingdome of heauen that is to saye the Gospell and glad tidings of Christ. For as leuen altereth the nature of dowe and maketh it through sowre euen so the Gospel turneth a man into a new lyfe and altereth him a little and little first the heart and then the members Tindale fo 226. Take heede and beware of the leuen of the Pharesies and of the Saduces ¶ By leuen héere is vnderstoode the doctrine and inuention of the Pharesies and of all other men lyke conditioned vnto them Sometime leuen in the Scripture is taken in an euill sense as héere and sometime in a good sense As in the. 13. 33. and in the 12. of Saint Luke verse 1. it is noted by the name of hypocrisie because it is deceitfull false and vngodly and maketh all the louers thereof hypocrits Tindale ¶ Leuen héere is taken for the â—rronious doctrine of the Pharesies Saduces which with their gloses deprauated the Scriptures Some thinke this word 〈…〉 n is taken for wholesome doctrine of the Gospell Math. 13. 33. Sir I. Cheeke Beware of the leuen of the Pharesie◠¶ He wi 〈…〉 eth the in to beware of contagious doctrine and such sâ—bile practises as the aduersarie vsed to suppresse the Gospell Ge 〈…〉 LEVY Of Leuy otherwise called Mathew AND sawe Leuy the sonne of Alpheâ— sit at the râ—ec 〈…〉 e of â—ustome ¶ He that is heere in Marke called Leuy in the Gospell before Chapter 9. and verse 9. is called Mathew in whom we haue an example how they that be called and beléeue ought to bring foorth worthy fruites of repentaunce Sir I. Cheeke ¶ Looke Mathew LEVITES What their office was TAke the summe c. from thirtie yeare olde and aboue ¶ The Leuits were numbred after thrée sortes first at a moneth olde when they were consecrate to the Lord next at 25. yeare old when they were appointed to serue in the tabernacle and at 30. yeare olde to beare the burthen of the tabernacle Geneua â— He sayd vnto the Leuites that taught all Israel and were sanctified vnto the Lorde put the holy Arke in the house which Soloâ—on the sonne of Dauid king of Israel did builde it shall â—e no more a burthen vppon your shoulders ¶ It appeareth héere that the Leuites charge was not onely to minister in the Temple but also to instruct the people in the worde of God And where as he sayth It shall bée no more a burthen vpon your shoulders that is as it was before the temple was builtâ— Therefore your office onely is now to teach the people to praise God Geneua How this place following is to be vnderstood For the Leuites were purer hearted to bée sanctified then the Priestes ¶ Pelicane translateth the wordes thus Leuitae quip 〈…〉 〈…〉 ritu c. For the Leuites were sooner or easier sanctified then the Priestes which he expoundeth more plainely in his Commentaries saieng Intiligitur Sacerdotum numerum imminutum fuisse c. It is to bée vnderstoode that the number of the Priestes was diminished which should haue sufficed for to prepare the Sacrifices and therefore they desired the helpe of the Leuites that all thinges might bée done more diligentlye There was also an other cause of the Leuites helpe for the sanctifieng of the Temple and the preparation of the Sacrifice was so sodeinly commaunded that many of the Priestes had not time to sanctifie themselues according to the lawe which required a certeine space for the same and the Leuites might bée sanctified with lesse adoe and in shorter time And surelye the verye circumstaunce of the place doe proue this to be the true vnderstanding of it for these be the wordes that immediatelye goe before but the Priests were too fewe and were not able to sleye all the burnt offeringes therfore their brethren the Liuites did helpe them vntill they had ended the worke and vntil other Priests were sanctified I. W. fol. 11. LEVIATHAN What Leuiathan signifieth DArest thou drawe out Leuiathan with an Angle c. ¶ Leuiathan as diuerse learned men expounde signifieth the greatest fish that liueth in the Sea which is a Whale T. M. Euen
workes which thou hast done and shall doe for the loue of our Lord Iesus Christ be vnto thée auailable for the remission of thy sinnes the increase of desert grace and the reward of euerlasting life Amen ¶ Ye heare the merite of Christ mentioned in these words but if ye weigh them well ye shall perceiue that Christ is there altogether vnprofitable and that the glory and name of a iustifier and Sauiour is quite taken from him and giuen to Monkish merites Is not this to take the name of God in vaine Is not this to confesse Christ in words and in very deede to denye his power and blaspheme his name c. Luther vpon the Gal. fol. 72. Of the profite that is of the Moone HE appointed the Moone for certaine seasons ¶ The Interpreters agrée that this ought to be vnderstood of the ordinary and appointed â—easts For inasmuch as the Hebrewes are wont to recken their months by the Moone they vse hâ—r as the directer of their festiuall daies and as well â—or their holy assemblies as for their méetings about politike affaires Notwithstanding I doubt not but that ther is the figure Synechdoche as if the Prophet had said that the Moone not onely putteth a difference betweene the nights and the dayes but also boundeth the yeres and months consequently serueth to many purposes because the distinction of times is fetched out of hâ—r course MORNING AND EVENING How this place of Iob is vnderstood FRom Morning to Euening they be destroied ¶ Some expounde this as though it were meant that men perish in small time and that is very true But héerewithall there is yet more that is to wit that we passe not a minute of our lyfe but it is as it were approching vnto death If we consider it wel when a man riseth in the morning he is sure that he shall not step forth one pace he is sure he shall not turne about his hand but he shall still waxe elder elder and his life euer shorteneth Then must we consider euen by eye sight that our lyfe fléeteth slideth away from us Thus we sée what is meant by consuming from morning to euening Ca. vpon Iob. fo 75. MORTIFICATION What true mortifieng is TO mortifie is nothing els but for a man to be violent against himselfe and to withstand and resist wicked lusts Peâ— Mar. vpon the Ro. fol. 203. The flesh is mortified when the custome of sinne is abolished and the spirit is quickened when we begin to performe newe obedience vnto God Mortifie therefore your members c. ¶ The true mortiâ—ieng is when the feare of God doth fray vs from sinne so that our hearts trembleth for feare of Gods iudgement when wée are tempted or entised vnto sinne The heart beeing thus striken with the feare of God acknowledgeth his weaknes and calleth vnto God vnfainedly for helpe This mortifieng is the worke of the Holy ghost Rom. 8. and worketh out wardly a sobernesse of liuing and other godly exercises Sir I. Cheeke ¶ Extinguish all the strength of the corrupt nature which resisteth against the spirit that ye may liue in the spirit and not in the flesh Geneua How we cannot mortifie the flesh by our owne free-will If you mortifie the déedes of the flesh by the spirite ye shall liue ¶ S. Austen vpon this place Thou wilt say saith he that can my will doe that can my frée-will doe What will what manner of free-will except he lift thée vp thou lyest still how canst thou doe it then by thy spirit seeing that the Apostle saith as many as be led by the spirit of God be the children of God wilt thou doe of thy selfe Wilt thou be ledde of thine owne selfe to mortifie the déeds of the flesh What wil it profite thée for if thou be not voluptuous with the Epicures thou shalt be proud with the Stoikes Whether thou be an Epicure or a Stoike thou shalt not be among the children of God for they that be guided by the spirit of God be the children of God not they that lyue after their owne flesh not they that lyue after their owne spirit but as many as be led by the spirit of God But héere a man will say Ergo then are we ruled and we doe not rule I auns were thou both rulest and art ruled But thou dost then rule well if thou be ruled by the good spirit vtterlye if thou doe want the spirit of God thou canst doe no good Thou dost truly without his helpe by the frée-will but it is but euill done vnto that is thy will which is called frée-wil and by euill doing is she made a bondseruaunt When I say Without the help of God thou dost nothing I vnderstand by it no good thing For to doe euill thou hast frée-will without the helpe of God though that be no fréedome Wherefore you shall know that so doe you goodnesse if the helping spirite bée your guider the which if he be absent can doe no good at all Auguâ— de verbis Apost ser. 13. MOSES How Moses came by his impediment of speach OF Moses it is written that the King of Aegypt on a time for his daughters sake tooke the childe Moses in his armes and set the crowne vpon his head which Moses as it were childishly playing hurled if downe to the ground and with his feeâ—e spurned it Then the Priests and Soothsaiers séeing that cried out saieng that this was he whom before he had prophecied should be borne which should destroy the kingdome of Aegypt except he werâ— preuented by death Then Termuth the Kings daughter excused the childe alleadging that his age had yet â—o discretion And for proofe thereof caused burning coales to bée put to his mouth which the childe with his tongue lickâ—d wherby he euer after had an impediment in his tongue And by this meanes their furie at that time was appeased T. Lanquet The cause why Moses fled from Pharao Moses being about the age of 40. yeares fledde for feare of Pharao when he had slaine the Aegyptian Iosephus saith that it was for displeasure because in the warres of Aethiope wherof he was Captaine he tooke to wise the Kings Daughter of Aethiope How Moses seemed to doubt in Gods promises When God said to Moses that he wold giue the people flesh to eate euen a moneth long he aunswered shall the Shéepe and the Oxen be slaine for this people to eate which are vi hundred thousand or shall the fish of the Sea be gathered together to serue them ¶ Héere it séemeth that Moses did doubt in Gods promise which was not so For he doubted no more that God was able to accomplish and fulfill his word then Mary the mother of Christ did doubt in the words of the Angell when shée said How shall this be séeing I know no man Lyra. How the Lord was angry with Moses and why Moses being in his Inne the Lord met
reproued of all men then fornication it selfe False Prophets false Apostles and false Priests sprang vp which vnder a counterfait religion deceiued the people the most part of them vnder the honest name of chastitie commit whooredome adultery incest commonly and without punishment The Bishops Priests of this time how do they endeuour to kéepe either in heart or in hody the holynesse of chastitie without which no man shall sée God They are giuen ouer into a reprobate minde and doe those things that are not conuenient for it were shame to vtter what these Bishops do in secret Againe he saith absteining from the remedy of marriage afterward they flow ouer into all kinde of wickednesse Againe such notorious filthynesse of lecherie there is in manye partes of the world not onely in the inferiour Clarkes but also in Priests yea in the greatest Prelates which thing is horrible to be heard Bar. de conuers ad cleri chap. 19. in ope triperti li. 3. cha 7. Huldericus the Bishop of Augusta in Germany wrote sharply against Pope Nicholas in this wise I haue founde thy decrées touching the single lyfe of Priests to be voyde of discreation thou séest that many followers of thy counsell willing vnder a feined colour of continēt life rather to please man then God commit hainous actes in the end he concludeth thus by such discipline of discretion as you know best roote this Pharesaicall doctrine out of Gods folde I beléeue it were a good lawe and for the wealth and safety of soules that such as cannot liue chast may contract matrimonie For we learne by experience that of the law of continence or single lyfe the contrarie effect hath followed for as much as now a daies they liue not spiritually nor be cleane chast but with their great sinnes are defiled with vnlawfull copulation whereas with their owne wiues they should liue chastly Therefore the Church ought to doe as the skilfull Phisition vseth to doe who if he sée by experience that his medicine hurteth rather then doth good taketh it cleane away And would to God the same waye were taken with all positiue constitutions SINNE The definition of sinne SAint Augustine in his 2. booke De consensu Euangelistarum saith Sinne is the transgression of the law Ad simpliciatum li. 1. Sin is an inordinatenesse or peruersenesse of man that is a turning from the more excellent creator a turning to the inferiour creatures De fide contra Manichaeus cap. 8. he saith What is it else to sinne but to erre in the precepts of truth or in the truth it selfe Again Contra Faustū Manicheū li. 22. ca. 27. Sin is a déed a word or a wish against the law of God The same Augustine De duobus animabus contra Manichaeus ca. 11 saith Sin is a will to reteine or obteine the which iustice forbiddeth is not frée to absteine And in Retract li. 1. cap. 5. he saith That will is a motion of the minde with copulation either not to loose or else to obteine some one thing or other All which definitions as I do not vtterly reiect saith Bullinger so do I wish this to be considered thought of with the rest Sin is the naturall corruption of mankind the action which ariseth of it contrary to the law of God whose wrath that is both death sundry punishments it bringeth vpon vs. Bullinger fo 478. What sinne is Sin in the scripture is not called the outward work only committed by the body but all the whole busines whatsoeuer acompanieth moueth or stirreth vnto the outward déede and that whence the works spring as vnbeleefe pronenesse readinesse vnto the déede in the ground of the heart with all his powers affections and appetites wherwith we can but sin So that we say the a man thē sinneth when he is carried away headlong into sinne altogether as much as he is of that poison inclination corrupt nature wherein he was conceiued and borne for there is none outward sinne committed except a man be carried away altogether with life soule heart body lust minde therevnto The Scripture looketh singularly vnto the hart vnto the race originall fountaine of all sin which is vnbeléefe in the bottome of the heart for as faith onely iustifieth and bringeth the spirit and lust vnto outward good works euen so vnbeleefe onely damneth kéepeth out the spirit prouoketh the flesh stirreth vp lust vnto euil outward works as it fortuned to Adam Eue in Paradise Ge. 3. For this cause Christ calleth sin vnbeléefe and that notably in the. 16. of Iohn The spirit saith hée shall rebuke the world of sinne because they beléeue not in me Wherefore then before all good workes there must néeds hée fayth in the heart whence they spring And before all bad déeds and bad fruits there must néedes be vnbeléefe in y◠heart as in the roote fountaine pith and strength of all sinne which vnbeléefe is called the head of the Serpent and of the olde dragon which the womans seede Christ must tread vnder foote as it was promised to Adam Tindale in his Pro. to the Rom. How euery sinne is mortall That euery sinne is mortall in that it is sinne is euident by the words of God himselfe who can best iudge in this matter In the. 18. of Ezechiel verse 4. saieng thus The soule that sinneth shall dye héere is no exception or difference made of sinne but any sinne in that it is sinne is deadly as Saint Paule sayth Rom 6. 23. For the reward of sinne is death Héere also you see that Saint Paule maketh no difference of sinne but that Mors death is the reward of sinne generally without exception And Saint Iohn sayth Euerie one that committeth sinne the same also committeth iniquitie and sinne is iniquitie Heere also you see that Saint Iohn sayth making no difference of sinne that sinne in that it is sinne it is iniquitie without exception Christ sayth that out of the heart procéedeth euill thoughts murthers adulteryes c. And againe hée sayth That whosoeuer beholdeth an other mans wife to lust after her hath already committed adulterye with her in his heart And Saint Iohn following his maister lyke a good scholler saith thus Omnis qui odit c. Whosoeuer hateth his brother is a murtherer So it is euident by the sacred Scriptures that all sinnes without exception are mortall and deadly I. Gough The Doctours saieng in this matter There were also before Christ worthy men both Prophets and Priests but yet conceiued and borne in sin Neither were they frée from originall and actuall sinne And there was found in them all either ignoraunce or insufficiencie in which they going astray haue sinned and haue néeded the mercye of God By the which béeing taught and instructed haue giuen thanks to God haue cōfessed themselues to haue lacked much of the full measure of
of them which beléeue in the name of Christ and doe receiue the right of the adoption of the sonnes of God they which are such are not borne of flesh bloud but of God flesh bloud begetteth not the children of God That which is of the flesh is flesh that which is of the spirit is spirit By these words the Euangelist meaneth nothing els but the carnall birth For he maketh a comparison of the generation of the flesh and the spirit reiecting the one and allowing the other c. They which beléeue in Christ being before vncleane Gentiles are not borne the sonnes of God out of the wombe or by flesh and bloud but are brought therevnto by the workmanship of the holy Ghost And although properly he hath respect vnto the Iewes which were proud in the flesh yet notwithstanding of this place a generall doctrine maye be gathered namely that whereas we are counted the sonnes of God it commeth not by the propertie of our nature neither of our selues but because the Lord hath begotten vs of his owne frée will singular loue Marl. vpon Iohn fol. 19. That we should be called the sonnes of God ¶ Being made the sons of God in Christ he sheweth what qualities we must haue to be discerned from bastards Geneua SOPHIST What a Sophist was at the beginning and what it is now SOphists at the first beginning were men that professed to be teachers of wisdome and eloquence And the name of Sophists was had in honour and price and they were of the same estimation and of the verie same facultie science that afterward wer called Rhetores that is Rethoritians yea also Logitians For when the Sophists fell to cauilling brawling and triâ—ling by little and little the estimation decayed So that or the time that Socrates liued in a Sophist was a name of contempt and hatred and so it is yet still at this day Vdal SORROVV Of godly sorrow and worldly sorrow FOR godly sorrow causeth repentaunce vnto saluation Godly sorrow is when we are not terrified with the feare of punishment but because we féele we haue offended God our most mercifull Father Contrarye to this there is an other sorrow that onely feareth punishment or when a men is vexed for the losse of some worldly goods the fruite of the first is repentaunce the fruite of the second is desperation vnlesse the Lord helpe spéedely Beza ¶ Ther be two manner of sorrowes The one commeth of God and engendereth repentaunce vnto life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter for they all sorrowed but the sorrow of Cain and Iudas was fleshly carnall and therfore being without godly comfort it did driue them to desperation Whereas Dauid and Peter in their godly sorrow did flye vnto the father of mercie with a true repentaunt heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirit doth teach he is sorrie for his sinnes committed against so mercifull a God these are the fruites of his repentaunce as witnesse Dauids and Peters teares Other which are sorrie for their sinnes onely for feare of punishment and Gods vengeance fall into desperation As Cain Saule Iudas Achitophel c. Geneua How Christ ouercame the sorrowes of death And loosed the sorrowes of death ¶ The death that was full of sorrowe both of body and minde Therfore when death appeared conquerour and victour ouer those sorrows Christ is rightly sayd to haue ouercome those sorrowes of death when as being dead he ouercame death to liue for euer with his father Beza ¶ Both as touching the paine and also the horrour of Gods wrath and curse Geneua SOVLDIER What the profession of a souldier is TO professe a souldier is of it selfe saith Erasmus to confesse the puddle and sinke of all mischiefe The meaning of this place following Thou therfore suffer afflictioÌ„ as a good soldier of Iesus Christ. No man that warreth entangleth himselfe with the affaires of this lyfe because he woulde please him that hath chosen him to be a souldier ¶ The latter sentence is generall and perteyneth to all men The meaning is this Whosoeuer would be a souldier vnto Christ must leaue all worldly things and follow him And what Saint Paule meaneth by the affaires of this lyfe Heare Maister Caluines iudgement by the affaires of this life the Apostles vnderstandeth the care of gouerning his family and other ordinary businesse He also applieth the place on this wise Now this comparison saith he is to be applied to the present purpose that whosoeuer will playe tho warrier vnder Christ leauing all worldly matters and impediments must giue himselfe wholy vnto him SOVLE The diuerse taking of this word Soule THe soules of them that were put to death c. ¶ The worde soule is put somtime for the life because the soule is yâ— cause of lyfe and because the life consisteth in the soule as in yâ— Psal. 119. 109. and in Iob. 16. 4. Also it is taken for will minde or desire because it is the seate of the will and desire In which sense the soule of Ionathas is sayd to be linked to the soule of Dauid 1. Re. 18. 1. And the soule of Sichem is saide to haue cleued to Dina the daughter of Iacob Ge. 24. 8. And Luke saith that the multitude that beléeued were of one heart and of one soule Act. 4. 32. Many times it is taken for the whole liuing man as when it is saide that thréescore sixtéene soules went with Iacob into Aegypt Ge. 46. 27. Also the soule that sinneth the same shall dye Eze. 18. 20. And the soule that steppeth aside to witches and southsayers shall dye the death c. Leuit. 20. 6. And again eight soules wer saued by water â— Pet. 3. 20. Somtime it is taken for the breath which men doe breath in out wherein consisteth the liuely mouing of the body like as when it is said perplexity hath caught hold of me although my whole soule be still within mâ—â— 2. Reg. 1. 9. And his soule is in him Act. 20. 10. Also let the soule of the child returne into his bowels 3. Reg. 17. 21. And like as in the Latin phrase of speach they be commonly wont to say that the soule is puffed or breathed out so also doth the scripture say that the soule passeth or goeth out as it is said in Rachel And as her soule was passing or going out for she was then vieng she called the child Benony Gen. 35. 18. But most often the soule is taken for the immortall spirit of man lyke as it is sayd feare not them that kill the bodye but cannot kill the soule Math. 10. 28. In this sense doth Iohn say héere that he sawe the soules of them that were put to death c. Marl. vpon the Apoc.
that we haue by the same with all giftes and graces of the same The second is to yéelde thankes vnto him to giue testimonie of our faith towards him and of our charitie which we haue towards our bretheren and of the vnion with the Church The third to represent to vs by the bread and wine which are ther distributed the whole and perfect spiritual nouritour which we haue by the meanes of the body flesh and bloud of Iesus Christ to the end we may be spiritually nourished into eternall life according to our benefit which we haue already receiued by our regeneration whereof the Baptime is to vs as a Sacrament in the which we haue in the Supper as it were a gage of our resurrection the which we doe beléeue and waite for There euen as the bread and wine be giuen vnto vs visibly and bodely euen so are the body and bloud of Iesus giuen vnto vs indéede but inuisible and spiritually by the meanes of faith and by the vertue of the holy ghost for he is the meane by which we haue true communion and true vnion with Iesus Christ and all his Church the which is his body whereof all true Christians be members Pet. Viret Why the Supper of the Lord was called a Sacrifice The Supper of the Lord was not called a sacrifice because Christ shuld be offered in it but because he offereth presenteth himselfe vnto vs and that we doe through faith receiue him and giue him thankes for the great benefite that we haue receiued by the merites of his death and passion bloud shedding confessing and professing that we holde none other for our Sauiour but him and that we doe accept knowledge none other sacrifice but his onely for this cause was the Lordes Supper called Eucharistia which word doth signifie thankes giuing Thus doth S. Austen and all other Doctors of the Church expound it Veron in his b. of Purg. The Doctors mindes vpon the Supper of the Lord. If ye should sée the Sonne of man ascend vp where he was before ¶ What is this By that he resolueth those whom hée hath knowen of that he manifested the thing whereby they haue offended for they did thinke that he would giue vnto them his body but he saith that he will ascende vp into Heauen all whole saieng When ye shall sée the Sonne of man ascende where he was before at yâ— least you shall sée then that hée doth not giue his body in the same manner as ye thinke iudge at the least you shall then vnderstand that his grace is not consumed by morsells c. Aug. vpon S. Iohn in the 27. treatise vpon the 6. Chapter If faith be in vs Christ is in vs. For what other thing saith the Apostle Christ dwelling in your hearts by faith but that through the faith which thou hast of Christ Christ is in thy heart August in his 49. treatise vppon Saint Iohn 11. Chapter After he had ended the solemnitie of the auncient Passeouer the which he made in remembrance of the auncient deliuerance out of Aegypt he passeth forth to the new solemnitie yâ— which the church desireth to celebrate in remembrance of hir redemption to the end that putting the Sacrament of his flesh and of his bloud vnder the lykenesse of bread and wine in stéede of flesh and of the bloud he sheweth himself to be him vnto whom the Lord hath sworne and will not repent Thou art a Priest for euer c. It followeth after because the bread doeth fortifie the flesh and that the wine causeth the bloud in the flesh the bread is referred mystically to the body of Christ and the wine to his bloud Bede vpon the 22. Chapter of Saint Luke Let vs not staye héere belowe on the bread and wine which are set on the Lords Table but let vs lift vp our spirits on high through faith Let vs consider that the Lambe of God which taketh away the sinnes of the world is in that holy Table which is not offered in sacrifice by the Priestes after the manner of beasts And in taking his precious body and his bloud let vs beleeue that they are the signes and tokens of our resurrection And for the same cause we eate not much but a lyttle to the end we may know yâ— the same is not ordeined for to fill our bellyes withall but for to serue to sanctitie and holinesse c. ¶ Looke Bread Body Bloud Figure Signe Sacrament Sacrifice How the Lords death is Shewed in the supper As often as ye shall eate this bread and drinke of this Cup ye shall shew the Lords death c. ¶ The Lords death is not shewed except both parts of the Sacrament be ministred and because in his death the bloud was diuided from the body it is necessary that the same diuision be represented in the Supper otherwise the Supper is not a shewing of the Lords death Latimer The meaning of this place of Iohn And when the Supper was done There be some which thinke that it ought to be thus reade And Supper béeing prepared for it may be doubted whether these things were done after the supper or in supper time It is very likely that supper was not fully ended that is to say that the Table was not yet taken away séeing it followeth by and by that the Lord tooke a morsell of bread and offered the same to Iudas Marl. vppon Iohn fol. 456. SVPREMACIE Proues against the supremacie IN the Councel of Carthage it is said thus The Bishop of Rome himselfe may not be called vniuersall Bishop Dist. 99. Prima sedes S. Gregory saith thus Nullus decessorum meorumâ— c. None of my predecessors Bishope of Rome euer consented to vse this vngodly name no Bishop of Rome euer tooke vpon him this name of singularitie we the Bishops of Rome will not receiue this honor being offered vnto vs. Greg. li. 4. Epist. 32. and. 36. Where pride and hypocrisie beareth sway there humilitie can haue no place Hesychius sen. li. 4. dist 7. Chrisostome saith Quicunque desiderauerit c. Whosoeuer desiâ—eth Primatum in earth in heauen he shall finde confusion Neither shall he be counted among the seruants of Christ that will once intreate of Primacie Iewel fol. 118. 119. SVRE How we are sure of our saluation ¶ Looke Saluation SVRPLESSE From whence the wearing of Surplesses came NIcholaus Leonicenus saith Isidis Sacerdotes in Aegypto c. The Priests of the Goodesse Isis in Aegypt vsed to weare linnen Surplesses and euermore had their heads shauen which thing séemeth to haue bene deriued from them vnto our time from hand to hand For they that among vs minister Gods seruice and serue the holy Altars are forbidden to suffer the haire of their heads or their beards to grow and in their diuine seruice vse lynnen garments Nicholaus Leonicenus in varia historia li. 2. ca. 21.
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
A definition of fasting eod What true fasting is eod No daies of fasting appointed in scripture 380â— Who first prescribed laws of fasting 381 The Maniches fast the Papists c. eo How fasting is of three sorts eod The manner of fasting in the old time eo Against superstitious fasting 382. How hipocrites will haue their fasting accepted eod How fasting driueth out diuells eod The vnderstanding of these places 383 Of miraculous fast eod Of the fast compelled eod Father how these places bee expounded 384. The Fathers wickednesse punished in their children 386. How our fathers did eate the same c. eod How our fathers were iustified by faith as we are now 387. Fat what is ment by the fat eod What the fatted Calfe signifieth 388. What fat bread signifieth eod Fauour how fauour casteth many away eod Feede Feede my sheepe expounded eod Felix wherefore he is praised eod Of his trembling 389. Why he wold haue pleased yâ— Iewes eod Feare A definition of feare eod Difference of feares 390. What feare importeth eod What the feare of God is eod How the place is expounded 391. Of feare that commeth of faith 392 How we cannot shake off all feare eod Feruent Of two sorts of feruentues 393 Feasts Feast of dedication eod Feast of Passcouer eod Feast of Penticost 394. Feast of Tabernacles eod Of the omitting thereof eod Festus Ascribed madnes to S. Paul 395. Feeâ—e of God What they signifie eod Fire how euery maÌ„s work is tried c. eo The meaning of the place 397. Figge tree That Christ cursed 398. Figure proues how yâ— bread is a figure eo Figures of Christs resurrection 400. Figuratiue speach how they are known eo Of figuratiue speaches 402. Finding of things lost eod Finger of God What it is 403. First Of the first begotten sonne eod Of the breathing of our first faith 404. What the first fruits do signifie in yâ— law eo The meaning of the first and last 406. Fishers The meaning of the place eod The first inuenter of fisher boates eod Fiue loaues how they are applied eod Flieng Of flieng in tune of persecut 407. Of two manner of fliengs eod Flesh. what is vnderstood by flesh 408. The meaning of the place 409. What it is to be in the flesh eod What it is to liue after the flesh 410. Unquietnes of the flesh expounded eod To take no thought for the flesh 411. The meaning of the place eod What flesh shall inherit heaueâ— 412. Of the battell betweene the flesh and the spirit eod What flesh and spirit signifieth eod How the flesh profiteth not eod Florinus Of his heresie 414. Followers Who be yâ— followers of Christ eod Foole. That calleth his brother foole eod Of the Foolish woman eod Forget how God is said to forget eod Forgiue How it is vnderstood 415. Fornicatour How hee was deliuered to Satan 416. Forsake What it is to forsake a mans selfe eod What it is to forsake the Lord. 417. Fortune Nothing ascribed to fortune eod Foote What the foote doth signifie 418. What the feete of God signifieth eod Footstoole What the footestoole was eo Foure Of the foure Angels 419. Of the fourth watch eo Fourteene generations eod Forme of God What it is so to be eod What it is to take the forme of a seruant eod How form signifieth very bread c. 420. Foxes Of the Foxes the Sampson caught eod Free How we are free in Chrst. 421. Free will How the word is not founde in Scripture eod The free wil of man before his fall eod The free will of man after his fall 422. The CouÌ„cel of Milenitan in 2. Can. 425 How God ordereth mans free wil examples 426. Fruit. The meaning of these two places eod Foundation How Christ is the foundation of c. 427. G. Gaderenes Of the citie of Gaderenes 427. Galgal what the word signifieth eod Galileans how we ought to iudge of theÌ„ eod Gall what is signified thereby 428. Gardes what they do signifie 429. Garment of health what it is eod Gate How it is taken in scripture eod How the gates of hell is vnderstood 430 What the gates of Sion signifieth eo Of the gates of Brasse eod How the gates doe mourne 431. Of the gates of righteousnesse eod What the gates of death are eod Gelded how it signifieth chastitie eod Gelousie what the lawe of gelousie is eod After what manner God is gelous eod Wherefore Paule was gelous eod Genealogy Of Adam and Christ. eod Generation How it is taken eod Gentiles how God chose yâ— Gentiles 433. How they found that which they sought not for eod Gentlenesse what a vertue it is 434. Giuen To whom it is giuen to know eo Guide who is the guide of a womans youth 435. Gifte what the gifte of God is eod Githith what it signifieth eod Glory what glory is 436. How glory doth follow true vertue eod How the glory of the Lord is taken eod What is signified by yâ— glorie of God eod What is vnderstood by glory heere eod Glorifie what it is to glorifie God 437. How God is glorified in his sonne eod Gluttony what gluttony is eod Gnostici what heretiks they were 438. God How there is no God but one eod How God is the Sauiour of all men eod Who they be that are without God 439 How God is almightie eod How God did foreknowe Adams fall 440. How God is sayd to laugh eod How God is said to sleepe 441. How God is said to awake eod How God is said to forget eod How God is said to sit eod How God is said to stand eod How he is said to rise eod How he is said to walke eod How he is said to be a shooter eod How God is said to remember eod How God is said to be angry eod How God onely forgiueth sinnes eod How God will haue all men saued 442. How God is said to haue shoulders eod How he is said to haue wings eod How he is said to haue eyes eod How he is said to haue eares eod Of Gods face eod What the nose of God doth signifie eod What the mouth of God signifieth eod What the tongue of God is eo What the arme of God is eod What the hand of God is eod What his right hand doth signifie eod What his left hand signifieth eod What the finger of God is eod What the feete of God are eod What his hinder part is eod What the shooe of God is eod How God is said to come downe eod How God is said to looke 443. How God is said to search eod How God is said to rest eod How he cannot be shut vp in a pixe eod How God is called a Rocke eod How God is not chaunged 444. How God heareth no sinners eod How God tempteth no man to euill 445. How we are made like vnto God eod How to serue God in spirit eod Of Gods permission and suffering eod What the hiding of Gods face
heere by Lucifer eod Nation whom he calleth a Nation 759. Naked How the word is to be vnderstood eod How Saule is said to be naked eod How the people is said to be naked eod Narrow way what the narrow way is eod Nature What nature is 760. What the nature of Gods word is 761. What the nature of God is eo How the nature of creatures in themselues are not euill eod Of three natures of men 762 Of two natures in Christ. eod Nauell What the nauell doth signifie eod Nazaraeans what their opinioÌ„s wer 763. Necenas what he was eod Neginoth what it is 764. Negligence what negligence is eod Nehiloth what it signifieth eod Nehustan what it is how the Serpent was so called eod Neighbour what the word signifieth 765 Who is our neighbour eod How our neighbour ought to be loued eod Nestorius Of his heresie 766. New what it is to be new eod How Christs doctrine seemeth new to the Papists 767. A declaration of the olde and new Testament 768. How they called Christs doctrine new eod Nicholas Of the heresie that sprang vp by him 769. How this Nicholas is excused eo Night how night is takeÌ„ in this place eo How it was diuided into foure partes 770. Nilus The description thereof eo Nimroth The first inuenter of Idolatry eod Nine That returned not againe vnto Christ. eod Noetus what his heresie was 771. Nomber The number of the beast eod Nose of God what it signifieth eod Not. The meaning of the places eod Not possible 772. Not seene eod Not chosen many eod Nothing The meaning of the place eod Nouacian what his opinions were eod By what occasion his heresie sprang eo When his heresie was condemned 773. O. OBedience The definition thereof 773 What is ment by obedience heere eod Obseruing of daies 774. Offence Of three manner of offences eo Of an offence giuen and an offence taken 775. What it is to be offended in Christ. eod How a man may offend God not c. 776. Offerings What they doe signifie eod Oyle What Oyle doth signifie 777. What the oyle of gladnesse is eod Of it that S. lames speaketh of eod Of the oyle that the Papists do vse 778 How it is compared to the bread in the Sacrament eod Olde man what is vnderstood by our olde man 779. Of olde wine eod Onely faith how onely faith iustifieth eo One Of one inediatour 780. What is ment by one head eod Of one sheepfold 781 Of one spirit eod Oracle what an oracle is 782. Originianâ— Of whome these Heretikes sprang eod Of those that sprang of the learned Origen eod Originall sinne That no man is without it eod Othâ— What an oth is 783. How an oth is lawfull 784. How an oth is damnable eod How wicked othes are to be broken 785 Of Heâ—odes wicked oth eod How othes first began eod Othoniel how he was called the brother of Caleb 786. Owne why Christ calleth the Iewes his owne eod Oxe Of the Oxe that treadeth out the Corne. 787. P. PAtience What true patience is 787. Of our patience vnder yâ— crosse 789. Painted wall how the place is vnderstood eod Of the painting of the virgin Mary eod Paradise The meaning of the place 790. The felicitie thereof described by Saint Austen eod Paradox What Paradox is 791. Paraphrase What Paraphrase is eod Pardons Of yâ— Popes forged pardons eo Passeouer How the Lambe was so called 794. What the Passeouer was eod How the place is vnderstood eod Of the Passeouer offering of the cleane and vncleane 795. Passion what a passion is eod What is now the passions and sufferings of Christians eod Pastors who are pastors shepheards eo Paterniani what their opinions wer 796 Patmos what Patmos is eod Patricians what manner of heretiks they were eod Paule His afflictions prophecied of Agabus eod How he persecuted Christ in his members 797. Of Gods comfort to Paule in his â—ourney eod Of Paules purifieng eod Of his appealing 798. How his authoritie was of Godâ— not of Peter eod How he and lames are made to agree eo How hee denieth to bee crucified for vs. 799. Of his beating mortifieng his body eo Of his vnquietnesse of the flesh eod How Paule wrought with his hands eo Wherfore he wished him to be seperated from Christ. 800. How Paule had a wife eod What he calleth the infirmitie of the flesh eod Of Paules vowe 801. Paulus Samosatenus Of his heresie eod Peace How Christ came not to sende peace eod What it is to be at peace with God 802. How peace makers be blessed eod What peace offering is eod Pelagius Of his heresie 803. Penaunce what it is and how it was inuented eod What true penaunce is eod To do penaunce repentâ— what it is 804. Peny How a penie is taken in Scripture eod Peor What Peor is eod Pepuziani What heretikes they wer 805 Perfection To be perfect what it is eod Wherein perfection consisteth 806. How mans perfection is vnperfect eod Pergamus what Pergamus was 807. Pearle What a Pearle in Scripture signifieth eod Periury How the Pope maketh it lawfull eod Permission Of Gods permission or suffering 808. Persecution What persecution is eo How some persecution is iust and some wrong 810. How the church doth persecute eod Wherefore the true christians are persecuted 811. How in persecution the Christians doe multiply eod The miserable end of certeine cruell persecutors eod Peter Why he is called chiefe of the Apostles 812. Of Peters confession eod How Peter was not the rock but Christ. 813. Of his denieng of Christ. 814. How Peter speaketh for all eod How Peters faith is praied for 815. Peters seateâ— what it is 817 How Peter was rebuked of Saint Paul eod How Peter had a wife 818. How he suffered nothing against his will eodem How his power was no greater then the rest eod How Peter was neuer at Rome 820. Of the shadow of Peter 821. How he was but a figure of the church eod Pharao Whereof the word is deriued eo How his heart was hardened 822. Why he was called Leuiathan eod Pharesies What the Pharesies were eod When the Sect of the Pharesies began 824. What their wickednesse was eod After what manner Paule commendeth their Sect. 825. How they added to the Scripture eod What Pharesaicall righteousnesse is eo Phashur Of his crueltie to Ieremy yâ— prophet eod Phebe What ministration she vsed in the Church 826. Phigellus Of his hersie eo Philacteries What a Philacterie was eo Philip. Of his martirdome 827. Philosophy What Philosophy is eod Phisicke By whom it was first inuented 828. Of the woman the had spent all her goods in phisicke eod How God must be sought before Phisitions 829. Photinus Of his heresie eod Pietie What pietie is eod Pilate Of the acts and death of Pilate eod Of Pilates wife 830. Why the Priests deliuered Iesus to Pilate 831. Plant. How the place is expounded eod Plough
What kind of figure it is 997 Sennacherib wherfore his sonnes slue him eod Sent. How this place is vnderstood eod Search why God is said to search 998. Commaunded of Christ to search the Scriptures eo Serpent What Serpent doth signifie 999 What it is to sucke yâ— serpents head eod Seruice what the true seruice of God is 1000. How it ought to be ministred in a known tongue eod Obiections aunswered eod Seaâ—e of God What yâ— seat of God is 1001 Sethtani What manner of heretikes they were eod Seauen How it is taken in Scripture eo What the 7. Angells doe signifie 1002. Seauentie interpreters Of their traÌ„st 1003 Seueâ—us Of his hereticall opinions 1004 Shadow eod Shame What shame is eod How and whereof shame came first eod Shape of God What it is to be in the shape of God 1005. Shaue How the woman taken in warre was shauen eod Wherefore Hanon shaued the beards of Dauids ambassadours eo Sheepfolde How there shall be one sheepfolde eod Shepheard The opening of these places eo The propertie of a good shepheard 1006 Of the restoring of good shepheards eo Of the outward gouernement of foolish shepheards eod Of the swoord that should come of the shepheards 1007. Of foure kinde of shepheards eo Shew bread Wherefore it was called so eo Obiections aunswered eod How the Lords death is sheweÌ„d 1008. Shooe What Gods shooe is eod Short life How it is not a generall rule of Gods iudgement eod Sicera What kinde of drinke it was 1009 Sicle What a Sicle is eod Sichem What is meant by the diuiding of Sichem 1010. Siggaion What it is 1012. Signe What a signe is eo How it is not both the signe the thing signified 1013. Silence What is meant by the word silence eod Siloh What Siloh is 1014. The meaning of the place eod Of the soft running waters of Siloh eo How that by Siloh Christ is meant eod Of the towre of Siloh 1015. Siluer What it is to tourne siluer into drosse eod What a siluerling is eod Simon Magus Of his opinions and ende eodem Of Simon Chananeus the Apostle 1016 Simple Who are simple eod Sinagogue What a Sinagogue is 1017. Singing The meaning of the places eod When it was brought into the Church 1018. The iudgment of the learned concerning singing eod When plaine song prickesong and Descant were brought into the Church 1020. Single life What the fruits thereof are among the Priests eod Sinne. The definition of sinne 1022. What sinne is eod How euerie sinne is mortall 1023. The Doctours saiengs in that matter 1024. How God ordeined sinne and yet is not the author thereof 1025. The cause of sinne is not to be layed to God eod How all sinne is both deadly and veniall eod How it is not of Gods creation in man 1026. How it entered into the world eod How Christ is called sinne eo How no man can pardon sin but Christ. 1027. To sinne against the holy Ghost what it is eod Wherfore the holy Ghost will rebuke the world of sinne 1028. Of sinne vnto death how it is declared 1029. How our sinne is made Christs sin 1031. How sinne is forgiuen in Baptime eod Sin offering what was ment therby eo Solde vnder sinne eod Sion What Sion is 1032. What the daughters of Sion signifieth eod Sir How men of countenance may be called Sir eod Sirtes What the Sirtes were eod Sister how Abraham made his wife to say she was his sister 1033. Sit. what it is to sit in the temple of God eod What it is to sit on the right haÌ„d of God eo What it is to sit in the dust eod Why they sat not at the eating of passeouer 1034. Sixe What it is to deliuer out of six c. eo What time of the day the sixt houre was 1035. Sleepe Now sleepe is taken in Scrip eod What Dauid meant by this sleepe 1036. The meaning of the place eod How God is said to sleepe eod Slime What slime is 1037. Smirna What Smirna was eod Snare What the snare signifieth eod The meaning of tâ—e place eod Snow Of the ingendering of snow 1038. Solde What it is to be sold vnder sinne eo Sonne of man what is meant by the sonne of man eod How the sonne is punished for the Fathers fault 1039. Sonne of God How Christ is proued so to be 1040. Of his deliuering vp his kingdome eod How he is equall to his father 1041. Who are the sonnes of God eod How we are borne the sonnes of God 1042. Sophist what a Sophist was and what now 1043. Sorrow Of godly sorrow worldly sorrow eod How Christ ouercame the sorrowes of death 1044. Souldier what the profession of a souldier is eod The meaning of the place eo Soule The diuerse taking of the word 1045. How Christs soule was heauie 1046. Of Christs soule descending into hell eo Wherein the soule of man and beast doe differ eod Of the apparition of soules eod Of soules departed 1048 The meaning of the place eod How Satan hath no part of the soule of the godly 1049. How the soules departed know nothing what c. eod Sound How Caluine vseth this worde Sound 1050. Sowe what it is to sow in the flesh 1051. Spittle How Christ made clay with his spittle eod Spiders web What it is to weaue the Spiders web 1052. Spirit how the word spirit is vnderstood eodem How the spirit of God maketh intercession for vs. eod Who is of the spirit of truth and who is not eod Of yâ— spirit that Christ promised to send 1053. Why the holy Ghost is called the spirit of truth eod Of the spirit of southsaieng eod Of the spirits of the Prophets eod Of the spirits in prison eod How to serue God in spirit 1054. Spirituall who they be that be spiritual eo Of the spirituall house 1055. Of the spirituall eating of Christs body eod Spitting What is meant by spitting in hir face eod Sprinkling What is meant by the sprinkling of bloud 1056. Staffe What it is to goe with a staffe eod What the staffe of Gods mouth signifieth eod What the staffe of bread signifieth eod Stained clothes eod Starre What the starre was that appered to the Magies eod How the moone and starres are vncleâ—â— in Gods sight 1957. Of the seauen starres called Pleiades eo How the good instructors shall shine as starres eod How starres presage nothing eod Steward Of the vniust steward eod Stoikes What they were 1058 What certeine of their opinions were eo Stone Of the stone that Iosua pitched vp eodem Of the stumbling stone and who shall stumble thereat 1059. What stones in this place signifieth eod Of the stone cut out of the mountaine eo Who is the corner stone 1060. Who is the stone full of eyes eod Straite gate What it doth signifie eod Subiection Of Christs subiection to his father eod Sucoth 1061. Superstition What it is and how it is defined eod
as Filâ—â—s filâ—orum dicuntur etiam filij auorum The sonnes sonnes daughters are also called the sonnes daughters of the grandfather And so she was Abrahams sister because she was his brothers daughter How Abraham did eate Christs bodie When this promise was established to Abraham by the word of God which said In thy séed shal all the nations of the earth be blessed he beléeued which was counted to him for righteousnesse and did both eate his bodie drinke the bloud of Christ through faith beléeuing verelie that Christ should take our nature and spring out of his séede as touching the flesh also that he should suffer death to redéeme vs. And as Christ testifieth he heartelie desired to sée the daie of Christ who sawe it reioiced He sawe it in faith had the daie of Christ that is to saie all those things that shuld chance him plainlie reuealed vnto him albeit he were dead manie hundred yeres before it was actuallie fulfilled reuealed vnto the world by that faith was he saued yet neuer did eate his flesh with his téeth nor neuer beléeued yâ— bread shuld be his bodie wine his bloud And therefore sith he was saued without that faith and the same faith shall saue vs that saued him I thinke we shall also be saued if we eate him spirituallie as he did although we neuer beléeue that the bread is his bodie I. Frith vpon the Lords supper against Moore How Abraham sawe the daie of Christ. ¶ Looke My daie Of the communication betwene Abraham and the glutton The communication that the glutton had with Abraham happened spirituallie for so thought the glutton with himselfe in his torments and such aunswere receiued he in his owne conscience Heming How God tried Abrahams faith Take now thy sonne c. and offer him vp there ¶ Héerein stoode the chiefest point of his temptation séeing he was commanded to offer vp him in whom God had promised to blesse all the nations of the world Geneua How Abraham is said to be a Prophet Deliuer the man his wife againe for he is a Prophet ¶ That is one to whom God reuealeth himselfe familiarlie Geneua ¶ Of the doubting of Abraham Looke Doubt ¶ Of Abrahams riches Looke Lazarus ABSOLVTION How no mortall man can absolue from sinne THeir absolution also iustifieth no man from sinne for with the heart do men beléeue to be iustified with all faith Saint Paule Rom. 10. ver 10. that is through faith beléeuing the promises are we iustified as I haue sufficientlie proued in other places with the scripture Faith saith Saint Paule in the same place commeth by hearing that is to saie by hearing the preacher that is sent from God and preacheth Gods promises Now when they absolue in latine the vnlearned heareth not for how saith Paule 1. Cor. 14. ver 16. when thou blessest in an vnknowne tongue shall the vnlearned saie Amen vnto thy thankes giuing for he wotteth not what thou saist So likewise the laie man wotteth not whether thou loose or binde or whether thou blesse or cursse In like manner it is if the laie vnderstand Latine or though the Priest absolue in English for in his Absolution he rehearseth no promise of Christ but speaketh his owne words saieng I by the authoritie of Peter and Paule absolue and loose thée from all thy sinnes Thou saist so which art but a lieng man and neuer more then now verelie Thou saist I forgiue thée thy sinne and the scripture Iohn the first that Christ onelie forgiueth and taketh awaie the sinnes of the world and Paul Peter and all the Apostles preacheth that all is forgiuen in Christ for Christs sake Gods word onely looseth thou in preaching that mightst loose also els not Tâ—mâ— fo 149. How absolution standeth not in the will of the Priest Gratian saith Voluntas sacerdotis c. The will of the priest can neither further nor hinder but the merite of him that desireth absolution Iewel fol. 138. ABSTINENCE What the abstinence of a Christian man is THe abstinence of a Christian man is to withdrawe himselfe from sin As it is said in Toby how that he taught his sonne from his youth vp to feare God to refraine from sinne And S. Paule exhorteth the Thessalonians from fornication and other sinnes Tindale What difference is betweene fasting and Abstinence True fasting is a religious worke ordeined to testifie our humilitie and to make the flesh the more obedient vnto the spirit that we maie be the quicker to praie to all good workes But Abstinence from this or that meat with opinion of holinesse supersticious it maie easilie make a man but holie it cannot S. Paule saith It is not meat that maketh vs acceptable vnto God 1. Cor. 8. ver 8. Againe It is good to confirme the heart with grace not with meates wherein they that haue walked haue found no profit Heb. 13. Ver. 9. The meate serueth for the bellie the bellie for the meate the Lord will destroie them both 1. Cor. 6. ver 13. And againe The kingdome of God is not meate drinke Rom. 14. ver 17. Likewise Christ saith The thing that entreth into the mouth defileth not the man Maâ— 1â— ver 〈…〉 Héere it is easie to sée that fasting is one thing abstinence from flesh another The Nazaries in the Testament absteined not from flesh yet they fasted Elias 3. Reg. 17. ver 6. was fed with flesh Iohn the Baptist eate yâ— flesh of locâ—stes yet they both fasted Socrates saith that manie Christians in yâ— Lent season did eate fish birds Manie abâ—â—ained vntill 3. of the clock in the afternoone then receiued all kind of meats either fish or flesh wtout difference Likewise Epiphanius saith some eate all kind of birds or fowle absteining onelie from the flesh of foure footed beasts And yet they kept their lent trulie fasted as well as anie others Wherefore abstinence from anie one certeine kinde of meat is not of it selfe a work of religion to please God but onelie a méere positiue policie S. Austine saith Non quaero c. I demaund not what thou eatest but wherein thou hast pleasure And Saint Hierome saith of the Maniches Ieiunant illi c. They fast in déed but their fasting is worse then if they filled their bellies Iewell fol. 15. ABVSES By whom they ought to be reformed THe abuses that he in the Church ought to be corrected by Princes Let euerie soule saith Saint Paule submit himselfe to the higher powers Hezekia destroied the brasen Serpent when he sawe the children of Israel abuse it Iosaphat sent abrode his commission to suppresse and banish all Idolatrie and superstition out of his land Iosia cleansed his land from Idolatrie witchcraft sorceries and all other abuses Ioas destroied the house of Baal brake downe the Altars and corrected manie other abuses within his dominions
the effect which he causeth in vs when he proposeth vs saluation by the lawe with an impossible condition who also doth seale our saluation in our hearts by Christs frée adoption that we consider not God now as a rigorous Lord but as a most mercifull father Gal. 4. 5. Geneua Into the Adoption of children ¶ Whereas we were not the naturall children he receiued vs by grace made vs his children Geneua Men do call children adopted those which be not naturall children to them which doe choose accept them for their children but they are it onelie by the loue fauour of him which taketh them for his children giueth them such right as he might giue to his naturall children The like is with vs towards God séeing the of nature we were the children of wrath it doth then follow we be not Gods naturall children but that he maketh vs his children and counteth vs for such by his onelie grace which he sheweth vs because of the loue wherewith he hath loued vs in his welbeloued sonne Iesus Christ without anie of our deserts but whollie the contrarie Viret The same spirit beareth witnesse with our spirit ¶ Whereas the Apostle saith beareth witnesse together he signifieth after a sort that there are two testimonies of this adoption The one is our spirit and the other the spirit of God For it is no small or light signe of this Adoption that we haue a quiet conscience and that we doe beléeue that we are now reconciled vnto God and doe now féele that we are refreshed and recreated with manie other good gifts Although these things are not sufficient for our incredulitie and infirmitie For there is none of vs which hath his conscience so quiet as we ought to haue and which putteth so much confidence in God as we ought to doe Wherefore séeing the testimonie of our spirit is weake infirme God would put to a confirmation of his spirit For he it is which testifieth together with our spirit that we are the sonnes of God Pet. Mar. vpon the Rom. fol. 208. ADORATION ¶ Looke Worship ADVLTERIE What a damnable sinne Adulterie is before God ADulterie is a damnable thing in the sight of God and much mischiefe followeth thereof Dauid to saue his honour was driuen to commit grieuous murther also It is vnright in the sight of God and man that thy childe should be at another mans cost and be another mans heire Neither canst thou nor thy mother haue lightlie a quiet conscience to God or a merie heart as long as it is so Moreouer what greater shame canst thou doe to thy neighbour or what greater displeasure What if it be neuer knowne or come anie child thereof The precioust gift that a man hath in this world of God is the true heart of his wife to abide by him in wealth and woe and to beare all infirmities with him Of that hast thou robbed him for after she hath once coupled her selfe with thée she shall not lightlie loue him anie more so trulie but happelie hate him and procure his death Moreouer thou hast vntaught her to feare God and hast made her to sinne against God For vnto God promised she and not to man onelie For the law of matrimonie is Gods ordinance For it is written Gen. 29. when Pâ—tiphars wife would haue Ioseph to lie with her he answered how could I do this wickednesse sinne against God yea verilie it is impossible to sinne against man except thou sinne against God Finallie read chronicles and stories and sée what hath followed adulterie Tindale fol. 205. God plagued both Pharao and Abimelech with all their housholdes for taking of Abrahams wife from him although they neuer committed anie euill with her The Leuits wife was sore plagued for plaieng the whoore with the Sodomites Dauid for committing of adulterie with Bethsabe the wife of Vrias was sore plagued with pestilence The two Iudges that would haue defiled Susanna were both put to death Herod for kéeping his brother Philips wife was rebukâ—d to Iohn Baptist and afterward as stories saith sore punished of God Adulterie bringeth a man to deffamation beggerie and vtter destruction How the adulterer repenting is forgiuen It is sufficient for the same man that he was rebuked of manie c. ¶ We must beware that we doe not vse too much rigour in the ecclesiasticall discipline For that should be to turne that most comfortable salue wholsome phisicke vnto poison wée ought to excommunicate to this end that the open sinner maie acknowledge his sinne repent And so be reconciled againe and that by times least Satan do get his praie and driue the poore miserable man thus banished from the congregation to vtter dispairing It is said that the Church forgiueth when either it doth comfort them that are troubled in conscience or receiueth the repentaunt into fauour againe Sir I. Cheeke How this adulterer or fornicator was first deliuered to Satan Looke Satan ADVOCATE How there is no mo aduocates betweene God and man but Iesus Christ. In all the whole Bible is not this word Aduocate found but onelie in the first Epistle to Saint Iohn the second Chapter in the which place it is said that Christ is our aduocate to the Father Tindale ¶ Babes if anie man doe sinne we haue an aduocate with the Father Iesus Christ the righteous ¶ Saint Austine vpon the place of Saint Iohn saith Iohn dranke the secrets of hid mysteries out of the Lords brest Hée for all he was such a man saith not you haue an aduocate with the Father but we haue an aduocate He said not you haue me nor you haue Christ but he put in Christ and not himselfe and he said we haue and not you haue He rather put himselfe in the number of sinners to haue Christ his aduocate then put himselfe an aduocate in Christs stéed and be found among the proud damned Brethren we haue Iesus Christ the righteous an aduocate with the Father he is the mercie seate of our sinnes He that hath holden this hath done no heresie he that hath holden this hath done no scisme nor sedition ¶ Christ is our onelie aduocate and attonement for the office of intercession and redemption are ioined together Geneua Looke more in Mediatour AFFLICTION How and by whom our afflictions are measured vnto vs. LIke as when a Phisition giueth his patient such quantitie as he thinketh good the patient must be faine to receiue the drinke in such portion as the Phisition shall haue appointed or like as a Father in cherishing his children cutteth euerie of them their pitaunce giueth them to eate drinke after his owne pleasure euen so must God dispose of vs and haue the authoritie ouer vs to charge vs and to giue vs such portion of miseries as he shall thinke good c. Caluin vpon Iob. fol. 100. The difference betweene the afflictions of the godlie and vngodlie
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
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
the poore and sicke Geneua The Bishops oth to the Pope â— N. elect Bishop of N. from this time forth will be faithfull and obedient to blessed Peter and to the holie Apostolique Church of Rome and to our Lord N. the Pope and to his successours entring canoniallie The Counsell which they shall commit vnto mée by themselues messengers or by their letters to their hinderaunce I will not willinglie disclose to any man I will be an helper vnto them to reteine and defende against all men the Popedome of Rome the roialtie of Saint Peter I will doe my endeauour to kéepe defend increase and inlarge the rights honors priuiledges authoritie of the Church of Rome of our Lord the Pope of his foresaid successours Neither wil I be in counsell practise or treatie wherin shal be imagined against our Lord the Pope himselfe or the same Church of Rome any sinister or preiudicial matter to their persons right honor state or power And if I shall vderstand such things to be imagined or procured by anie I wil hinder the same as much as lieth in me with as much spéed as conuenientlie I maie I wil signifie the same vnto our said Lord or to some other by whom it maie come to his knowledge The rules of the holie Fathers the decrées ordinaunces sentences dispositions reseruations prouisions commaundements Apostolica I will obserue with my whole might and cause them to be obserued of other Heretikes scismatikes and rebells against our Lord the Pope I will persecute and to my abilitie fight against Héere is not one word of the Gospell neither yet of Christ. Bullinger How by meanes of this oth certeine Bishops rebelled heere at home against their owne Prince About the yeare of Christ. 1102. Ranulph Bishop of Durham excited Robert Curtâ—eise Duke of Normandie to warre vpon his brother Henrie the first who fauoured nothing the vsurped power of the Bishop of Rome for the crowne of England who assembled a strong armie and landed at Portsmouth But by meditation peace was made on this condition that Henrie should paie 3000. marks yearlie to Duke Robert ¶ About the yeare of our Lord. 1106. Anselme the Bishop of Canterburie by whose meanes the Priestes of England were constrained to forgo their wiues stroue with Henrie the first for the inuestitute of Bishops and giuing of benefices ¶ About the yeare of our Lord. 1164. Thomas Becket Bishop of Canterburie stroue with king Henrie the second for the liberties of the holie Church as he called them ¶ About the yeare of our Lord. 1045. in the seauenth yeare of king Henrie the fourth sir Richard Scrupe Archbishoppe of Yorke and diuerse other of the house of the Lord Mumbrey for grudge they bare to king Henrie gathered to them a great power of Scots and Northumbers intending to haue deposed him from all kinglie authoritie but he had knowledge thereof and made against them in so spéedie wise that he came vpon them vnwares and taking the said Bishoppe with his Alies commaunded them to be beheaded at Yorke Cooper BLASPHEMIE What blasphemie is BLasphemie is to withstand the truth which a man knoweth as did the Pharises attributing the works of Christ vnto the diuell Tindale ¶ To blaspheme signifieth among the diuines to speak wickedlie and among the more eloquent Grecians to slaunder Beza vpon Mat. 9. 3. But for thy blasphemie ¶ The name of blasphemie the which prophane writers vse generallie for euerie kinde of reproch the Scripture referreth vnto God when his maiestie and his glorie is defaced And there are two sortes of blasphemie as either when God is robbed of his proper honour as if so bée a man should arrogate yâ— vnto himselfe which is proper to God or els when anie thing is attributed and giuen to him which his nature will not beare Therfore they call Christ a sacrilegious blasphemous person because hée béeing a mortal man vsurped to himselfe diuine honour And this was a true definition of blasphemie if so bée Christ had bene nothing more then a man Onelie they sinne in this that they refuse to beholde the diuinitie which was euident to be seene in his myracles Marl. vpon Iohn fol. 389. ¶ Blasphemie is to attribute that thing vnto a creature which is proper or peculiar to God as to forgiue sinnes is proper vnto God who saith by the Prophet Esay I am I am hée that wipeth awaie thine iniquities for mine own name sake c. Of this place the Scribes Pharises argued that Christ was a blasphemer because he tooke vpon him to forgiue sins which no doubt had bene a true argument if Christ had bene like vnto the Scribes that is to wit if he had ben méere man and not God also c. What blasphemie of the holie spirit is Blasphemie of the holie spirit is when men sée and knowe the open manifest truth of God his word their conscience being fullie certified therof And yet notwithstanding wil raile vpon it and persecute it to the vttermost of their power saieng it is of the diuell and not of God which sinne shall neuer bée forgiuen Tindale ¶ Looke Sinne against the holie Ghost BLESSE What it is to blesse and who be blessed To blesse God is to giue him praise and thanks for his benefites ¶ To blesse a king or a Prince is to thanke him for his kindnesse and to praie to God that he may long raigne to the laude of God and wealth of his Commons ¶ To blesse a mans neighbour is to praie for him and to doe him good ¶ To blesse my bread meat is to giue God thanks for it To blesse my selfe is to giue God thanks for his great benefites that I haue receiued of him to praie to God of his infinit goodnesse he wil increase those gifts yâ— he hath giuen mée vnto his laude and praise and as touching this flesh to fulfill his will in it not to spare it but to scourge cut and burne it onelie that it maie be to his honour glorie This is the forme of blessing and not to wagge two fingers ouer vs. I. Frith To blesse in the Hebrue manner of speach is nothing else but to with an happie successe and to desire good things for him As Symeon when he blessed Christ and his parents shewed by his affection that he wished well to the kingdome of their new king Hemmyng ¶ The word blesse when we talke of men signifieth among the Hebrues to with well when it is referred to God it betokeneth as much as to giue a man good fortune as they terme it or to enrich him abundantlie with all good thinges For in as much as Gods fauour is workfull his blessing bringeth foorth of it self abundance of al good things Cal. in the. 5. Psal. verse 12 To blesse is to speake well professe well liue well S. Augustine saith I will blesse the Lord in all
times alwaies his praise shall be in my mouth Chrisostome saith when God is blessed and thanks be giuen of men vnto him then more plentious blessing is wont to be giuen of him for their sakes by whom he is blessed For he that blesseth maketh him debter of a greater blessing Calfehill fol. 116. By blessing vnderstand not the wagging of the popes or Bishops hand ouer thy head but praier as when we saie GOD make thée a good man Christ put his spirit in thée or giue thée grace and power to walke in the truth to followe his commaundemēts as Rebeccaes friends blessed hir when she departed saieng Thou art our sister growe into thousand thousands thy séed possesse the gates of their enimies And as Isaac blessed Iacob saieng God giue thée of the dew of heauen and of the fatnesse of the earth abundance of corne wine and oile And Gen. 28. 3. Almightie God blesse thée and make thée grow and multiplie thée that thou maist be a great multitude of people giue to thée and to thy séede after thee the blessing of Abraham that thou maist possesse the land wherein thou art a straunger which he promised to thy grandfather such like Tindale fol. 145. What Gods blessings are Gods blessings are his giftes as in the first Chapter of Genesis he blessed them saieng Grow and multiplie haue dominion And in the. 9. Chapter he blessed Noe his sonnes and gaue dominion ouer all beasts authoritie to eate them And God blessed Abraham with cattel and other riches And Iacob desired Esau to receiue the blessing which he brought him that is the present and gift God blessed the. 7. daie That is gaue it a preheminence that men should rest therein from bodilie labour and learne to know the wil of God and his lawes how to worke their works godlie all the wéeke after God also blessed all nations in Abrahams séed that is he turned his loue and fauour vnto them giueth them his spirit and knowledge of the true waie and lust and power to walke therein and all for Christs sake Abrahams sonne Tindale fol. 5. Who is blessed and sanctified of God He is blessed which kéepeth himselfe that which he is by new birth that is to wit which continueth in walking in newnes of life according to the which Christ saith Blessed are they which heare the word of God and kéepe it Luke 11. 28. Also Blessed is he to whom the Lord imputeth no sin in whose heart there is no guile Psal. 32. 1. 2. Rom. 4. 8. Marl. vpon the Apoc. fol. 276. ¶ Blessed is that man of the Lord yea holie iust and perfect maie he be reported also of all men which hath portion conuenient in y◠first resurrection with Dauid Magdalene Zacheus Peter Happy are they which hearing the word of God retaineth it in their liuing for they being renued with the glad tidings of life are depured by the spirit of Christ sanctified so made the habitacles of the holie Ghost Bale vpon the Apoc. fol. 59. Some peraduenture will aske who be they that be blessed and sanctified of God truelie all they whome Christ hath sanctified in his bloud and washed their sinnes in his bloud that hath faith and doth beléeue their sinnes onelie to bée taken awaie by Christ and his bloudshed for their remission of sinnes which will beléeue surelie till they die These be they which be truelie hallowed and sanctified in God the father and these bée holie and blessed whether men do blesse them or curse them Other there be that be sanctified as of men and of the Pope of the Cardinalls of Bishops or Abbots but these be not holie nor blessed except that Christ hath sanctified them in his bloud and hath remission of their sinnes by Iesus Christ which thing they beléeue surelie or els they be not sanctified of God nor blessed be they neuer so oftentimes blessed of the popes holy hand and all his thrée crosses with all the miters of his Cardinalls and Bishops Bibliander in the exposition of Iude. Of the sacramentall blessing Iesus tooke bread blessed c. ¶ To blesse is not to make a crosse but rather to giue thanks as he himselfe doth expresse by by when he speaketh of the cup. Againe where Marke vseth this word blessed Mathew Luke and Paule doe saie he gaue thanks both in Gréeke and in the Latine Sir I. Cheeke And when he had blessed ¶ Marke saith had giuen thanks and therefore blessing is not a consecrating with a coniuring of murmuring force of words and yet the bread the wine are chaunged not in nature but in qualitie for they become vndoubted tokens of the bodie and bloud of Christ not of their owne nature and force of words but by Christ his institution which must be recited and laied foorth that faith maie finde what to laie holde on both in the word and the element Beza The cup of blessing which we blesse c. ¶ When I spake saith Chrisostome of blessing I spake of thanksgiuing and speaking of thanksgiuing I open all the treasure of the goodnesse of God and rehearse those great giftes of his For with the cup we adde the vnspeakable benefites of God and whatsoeuer we haue obteined So we come vnto him we communicate with him thanking him that he hath deliuered mankinde from errour that when we had no hope and were wicked persons he admitted vs brothers and companions to himselfe with those and such other rendrings of thankes we come vnto him Héere ye sée what Chrisostome tooke blessing to be Calfehil fol. 106. What it is to blesse the Lords name Blessed be the name of the Lord. ¶ We maie not onelie picke out the words but also consider of what minde they procéede and that they be spoken trulie and vnfainedlie for how is it possible that we should blesse the name of God if we doe not first acknowledge him to be righteous But he that grudgeth against God as though he were cruell and vnkinde cursseth God because that as much as in him lieth he lifteth himselfe vp against him He that acknowledgeth not God to be his father and himselfe to be Gods childe ne yéeldeth record of his goodnesse blesseth not God And why so For they which taste not of the mercie and grace that God sheweth vnto men when he afflicteth them must néedes grinde their téeth at him and cast vp and vomit out some poyson against him Therefore to blesse the Lords name importeth as much as to perswade our selues that he is iust and righteous of his owne nature and not onelie that but also that he is good and merciful Lo◠héere how we maie blesse Gods name after the example of Iob that is by acknowledging his Iustice and vprightnesse and moreouer also his grace and fatherlie goodnesse towards vs c. Caluine vpon Iob. fol. 32. ¶ Héereby he confesseth that
beléeued Therefore they that by this place doe take a boldnesse to vse the communion priuelie in their house haue no example at all of that thing in the Scripture and therefore they doe naught vnlesse they be thereto driuen by sicknesse Sir â—â—â—eeke Béeing come togethor 〈…〉 to breake bread ¶ By this it is euident and plaine that in the administration of the Sacraments we are bound neither to time nor yet to place For Paule did breake the bread and did minister the Communion in the night time and we doe it in the daie time Againe hée did both preach Christ and minister the Lordes supper in a Parler and these things are we not wont customablie to do in the Church Howbeit all things ought to be done in a due decent order Sir I. Cheeke And when he had broken them ¶ The breaking of bread was so common and vsuall with Christ that by the same hée was knowne to his two Disciples as they were going to Emaus This manner of broaking of bread was verie fatherlike and commendable among the elders of olde time as it is hetherto in manie places and after the same sort best beséeming and belonging vnto Christ by whom we are all fed Furthermore this breaking of bread hath in it selfe a signe to diuide as appeareth by this place of the Prophet Breake thy lofe to the hungrie For a lofe cannot refresh manie without it be broken and diuided And by this meanes it aunswereth and is agréeable to the mysterie of the communicating the bodie of the Lord. The Apostle saieng The bread which we breake is it not the participation of the bodie of the Lord not that the bodie of Christ is therefore said to be broken because it hath in it selfe some cut but because it is made communicable that is apt and meete to be participated and receiued of manie The Apostle Paule saith in an other place in the person of Christ. This is my bodie which is broken for you in stéed of the which Saint Luke hath which is giuen for you c. Marlorate Of three kindes of Breads The Hebrues as Lyra saith hath thrée kinds of Breads Panis propositionis siue facierum panis oblationis panis laicos siue coÌ„munis Holie shew bread set before the face of the Lord vpon the propiciatorie seate and this bread belonged onelie to Aaron and his sonnes Hoc est soli Sacerdotibus The bread offered vpon the oltar of Holocaust that was not to be eaten but of the Leuits And ther was common bread indifferent for euerie man that list Ric. Turnar BRETHREN OF CHRIST Who are called the bretheen of Christ. THen came his mother and his brethren ¶ Héere they are called Christs brethren which in déed were not his naturall brethren but his cosins and kinsfolks euen as Lot is called Abrahams brother which was his brother Arams sonne Conferre the sixt of Marke and the. 13. of Mathew with the 19. of Iohn and thou shalt finde the virgin Marie had neuer no moe sonnes and daughters but Christ onelie Sir I. Cheeke Is not his Mother called Marie and his brethren Iames and Ioses and Symon and Iudas c. This place and the first of the Acts and Gal. the first Helindius bringeth to proue that Marie Christs mother was no virgin Aunswere In the Scripture a man is said to be our brother 4. manner of waies that is to saie by nature by countrie by kinred and affection By nature brethren are as Esau and Iacob the twelue Patriarches Andrew and Peter Iames and Iohn By Countrie brethren are said to be as the Iewes which among themselues were called brethren as in Deut. If thou buy thy brother which is an Hebrue he shal serue thée six years And so S. Paule I haue wished my selfe to be accursed from Christ for my brethren and kinsmen according to the flesh By kinred they are said to be brethren which come of one house that is when of one stocke a multitude doe spring as in Genesis Abraham said to Lot Let ther be no contentioÌ„ betwéene thée and me and betwéene my Shepheardes and thy Shephearde because we are all brethren And againe Laban said to Iacob because thou art my brother thou shalt not serue me fréelie for nothing Those that bée brethren by affection are diuided into two sortes into spirituall and common They are spirituall brethren which are Christians as in the Psalme 133. Beholde how ioyfull a thing it is brethren to dwell together in vnitie Commonly we be called brethren because we came all of one brother By this diuision it is apparaunt that they were sayde to be the brethren of CHRIST by kinred not by nature not by Countreie nor affection Therefore as Ioseph was called the Father of Christ euen so were they said to be his brethren that both in one respect For Ioseph was thought to be the Father of Iesus and so were Iames Ioses and others thought to be his brethren But none will contend about this but such as be too curious Mar. fol. 20. ¶ Looke Christ. BRIDE-GROME Who is the Bride-grome and whereto the parable tendeth TO méete the Bride-grome ¶ It is verie corruptlie added of the olde interpretour in that he saith to méet the Bridegrome and the Bride séeing it is found in none of the Gréeke bookes And as for Chrisostom Hillarius Theophilact they make no mention of the Bride For Christ is the Bridegrome And the whole parable tendeth to this end that he comming we should go foorth to méete him No part of the parable perteine to the Bride naie they which come to méete the Bridegrome in good time euen they I saie are the Bride Saint Augustine expounding this place in a sermon which he made of the words of Christ out of the 22. of Mathew neither readeth nor maketh anie mention of this word Brid Marl. fol. 592. ¶ The pompe of Bridealls was wont for the most part to be kept in the night seasons and that by Damsels Bezâ— When the Bride-grome shall bée taken from them ¶ The Bride-grome is taken from vs when euill affections concupicense and lustes doe driue Christ out of our heartes Then ought we to vse abstinence therby to tame our wanton flesh and to giue our selues to earnest praiers that so the spirit of God maie be renued in vs. Sir I. Cheeke BROOKE CEDRON Wherefore it was so called OUer the Brooke Cedron ¶ Some thinke that this Brooke was called the brooke of Ceders because many Ceder trées grew about the same but it is verie like notwithstanding that this name came vp through errour For of the vallcie or brooke of Cedron there is mention oftentimes made in the Scripture where the Hebrue worde doth not signifie Ceder trées but dimnesse or darknesse Concerning the which brooke we read in the booke of kings This place was so called because of the darknesse because it was a déepe valleâ—e
5. 1. Marl. vpon the Apocalips fol 53. ¶ My minde is to yoke you with no other lawe nor to burden you with anie other traditions then I haue alredie giuen you neither with ceremonies rites nor auncient customes in the obseruation of daies moneths times nor yeares in holie daies fastings vigils nor Sabotes for they were but shadowes of things to come Bale vpon the Apoc. fol. 40. The meaning of this place following What is the burden of the Lord. The Prophets called their threatnings Gods burden which the sinners were not able to susteine Therefore the wicked in deriding the word would aske of the Prophets what was the burden as though they would saye you séeke nothing els but to lay burdens vpon our shoulders And thus they reiected the word of God as a burden But bicause this word was brought to contempt and derision he will saith the Prophet teach them another manner of speach and will cause this word burden to cease and teach them to aske with reuerence what saith the Lord. For the thing that they mocke and contemne shall come vpon them Geneua ¶ The wicked mens hearts were so hardened against 〈…〉 truth that they vsed scornefullie to scosfe at Gods threatening prophestes in mocking calling them Gods fardle or burden The Bible note Of the burden of Babel The burden of Babel which Esaie the sonne of Amos did sée ¶ That is the great calamitie which was prophesied to come on Babel as a most gréeuous burden which they were not able to beare In these twelue Chapters following he speaketh of the plague wherwith God would smite those straunge nations whom they knew to declare that God chastened the Israelites as his children and these other as his enimies And also that if God spared not these that are ignoraunt that they must not think straunge if he punish them which haue knowledge of his lawe and kéepe it not Geneua BVRIAL How Buriall is a looking glasse of resurrection BUriall was brought in by God It is no inuention of man without good ground but it is Gods ordinaunce to the end it should be a witnesse to vs of the resurrection and euerlasting life When men be buried they are laid vp in the earth as in a store house vntill they be raised vp againe at the last daie and so our buriall is vnto vs a loking glasse of the resurrection Caluine vpon Iob. fol. 472. The Pompe of buriall forbidden But when thou doest heare saith Chrisostome that our Lord did rise againe naked cease I praie thée from the madde expence of the burieng what meaneth this superfluous and vnprofitable expence which vnto them that make it bringeth hurt and no profite to the dead but rather harme What the Greekes and Hebures doe call their buring places The Gréekes doe call their burieng places Camâ—tereum that is to saie a Dorter or sléeping place signifieng thereby that we ought to be as sure or rather more sure that they that be buried shall be raised againe at the last daie of the generall resurrection then we are sure to rise againe when we lay our selues downe to sléepe and that therefore we ought no more to 〈…〉 be wâ—ese 〈…〉 out friends when wée sée anie of them to be laide into the ground then wée ought to be soriâ— when we sée them goe to â—edde and laie themselues downe to take their rest béeing most assured by the vndouted infallible word of God that we shall receiue them againe immortall and most gloriouâ—â— The Hebrues doe call their burieng placed oâ— the 〈…〉 〈…〉 the liuing because that they that be buried 〈…〉 God and shall be receiued againe by his 〈…〉 I. Veron What 〈…〉 is to be buried with Christ. 〈…〉 buried with Christ 〈…〉 Bapâ—â—â—e in to his death that like as Christ was raised from the dead by the glorie of the Father so wée also should walke in newnesse of life ¶ This partaking of death and life with Christ is nothing els but the mortifieng of our owne flesh the quickening of the spirit in that the olde man is crucified and we may walke in newnesse of life Calâ—ehill Of the Burial of Iohn Baptist. ¶ Looke Iohn Baptist. BVRNE What it is to Burne IT is is better to marrie then to burne ¶ To burne after Saint Ambrose is when the will consenteth to the lust of the flesh Tindale ¶ Then to burne with the fire of concupisence that is when mans will so giueth place to the lust that tempteth that he cannot call vpon God with a quiet conscience Geneua What these burning lights doe signifie And your lights burning ¶ These burning lightes that Christ willeth us to haue in our handes are a liuelie faith working through charitie The works of the Christians ought to be liuelie feruent and burning Sir I. Cheeke Of burnt offerings and peace offerings They offered burnt offerings and peace offerings ¶ Burnt offerings were they which were all burnt but of peace offerings a certeine part was offered an other part was giuen vnto the Priest an other part returned vnto him which offered it to eate it with his friends in the sight of the Lord. Pet Mar. vpon Iudic. fol. 271. Whie it was called a whole burnt offering And offered a whole burnt offering◠¶ It is called a whole burnt offering because the whole sacrifice was consumed with fire by the which is signified that the person which did offer the same should haue his heart and minde wholie vppon God as it is written Loue thy God with all thy heart with all thy soule c. The Bible note How the Christians doe offer burnt 〈…〉 Although that the burnt offering of 〈…〉 〈…〉 Sheepe of Calues and Birdes offered in the olde lawe be abolished by the glorie of Christ whose death and passion they did adâ—â—brate aâ— S. Paule witnesseth Heb. 10. Shall we thinke thereâ— fore that we now which be Christians haue not burnt 〈…〉 fice to offer vnto God yes mâ— then they had For so often as we doe preach or the king or anie other godlie man doth cause or helpe Christs Gospell to be purelie and sincerelie preached to the people so oft doe we offer a burnt sacrifice of swéete sauour vnto God a sacrifice that pleaseth God farre aboue the offering of a young fat calfe that hath hornes and houesâ— This is that swéete sacrifice whereof Malachie the Prophet doth speake in the first Chapter saieng From the rising of the Sunne to the going downe of the same great is my name among the Gentiles and in euerie place shall sacrifice be made and offering set vp to my name This sacrifice and burnt offering is not the sacrifice of the wicked Masse but it is the sacrifice of the preaching of Christes death and the meritas of hiâ—â—sionâ— We doe also offer burnt sacrifices vnto the Lord when we doe offer our selues our hearts our mindes and all 〈…〉 dilie members to the true seruing of God in
intent that we should followe him and thereby haue purgation for our sinnes For beside that it is impossible to followe him without an especiall worke of the spirit either in that he fasted fortie daies or in that he was neuer hungrie This were a plaine deniall of the benefits of his passion and the setting vp of our owne worke which is vnperfect For what great matter is it to eate meate but once euerie daie to drink two or thrée times many haue so liued in old yâ— time And what holines is it to eat fish onelie do not Cormerants and such as liue by the sea side liue so like wise Christ hath commaunded vs to followe him in loue peace mercie such like But in this example as a thing impossible we haue no such commaundement except we be drawne into wildernesse by the spirit as Christ was or by anie other worke of God we be destitute of food the comfort of creatures Then loe yâ— example of Christ may strength vs teach that not by bread onelie doe we liue but by euerie word that procéed out of the mouth of God A. G. fol. 187. Why Christ is called holie ¶ Looke Holie Why Christ is called true ¶ Looke True Why Christ was borne of a woman Whie was Christ borno of a woman truelie because â—nne and death ouerflowed the world through the first woman hee worketh the mysterie of life and righteousnesse by an other woman that the blame of sinne should not be imputed to the creature which is good but to the will by which Eue sinned R. Hutehynson Why Christ died for vs. And I was dead ¶ This cannot be verified of the Angels because they be inuisible and immortall spirits But Christ to obeie his Father and to wash awaye the sinnes of mankinde was contented to yéeld himself to death for a time to the intent that he might at length by death destroie him that had yâ— power of death that is to wit the diuell and set them at libertie which for feare of death were subiect to bondage all their lyfe long Heb. 2. 14. 15 for euen from the beginning God purposed vpon the sacrifice wherin Christ the true shepheard of all men gaue his life for his sheepe Iohn 10. 15. 17. And like as Christ the head of the Church entered into his glorie by death Luke 24. 26. So becommeth it all the godlie to die with him that they maie be glorified together with him according as Paule teacheth Rom. 8. 17. 2. Timo. 2. 12. 13. and Acts. 14. 22. Marl. fol. 27. Christ died for vs. ¶ They alleadge also that Christ died for vs all and thereof they inferre that his benefits is common to all men which thing we also will easilie graunt if onelie the worthinesse of the death of Christ be considered for as touching it it might be sufficient for al the sinnes of the world but although in it selfe it bée sufficient yet it neither had nor hath nor shall haue effect in all men which thing the schoolemen also confesse when they affirme that Christ hath redéemed all men sufficientlie but not effectuallie for there vnto it is necessarie that the death of Christ be healthfull vnto vs that we take holde of it which cannot otherwise be done then by â—aith which faith is the gift of God and not giuen to all men Pet. Mar. vpon the Rom. fol. 305 Obiection why did Christ choose to die vpon the crosse before other kinde of death Aunsvvere Truly because this kinde of death is accursed all that die on it as it is written Cursed is euerie one that hangeth on tree for so it commeth to passe that Christ was accursed for vs to deliuer vs from Gods curse as Paule saith Christ hath deliuered vs from the curse of the law in that he was made accursed for vs. R. Hutchynson The time and houre of Christs crucifieng One of the Euangellsts saith yâ— Christ was crucified the third houre the other the sixt houre Augustine affirmeth both to be true for yâ— Iews at the third houre cried Crucifie crucifie wherefore as touching them they slue the Lord then who yet was afterward at the sixt houre crucified by the souldiers of Pilate Pet. Mar. vpon Iudic. fol. 166. Of Christs calling vpon God in his passion My God my God whâ—e hast thou forsaken me ¶ NotwithstaÌ„nding yâ— he feeleth himselfe as it were wounded with Gods wrath forsaken for our sinnes yet he ceaseth not to put his confidence in God and call vpon him which is written to teach vs in all afflictions fo trust still in God be the assalts neuer so greeuous vnto the flesh Geneua How Christ baptised and baptised not Though that Iesus himselfe baptised not but his disciples ¶ It is said in the 22. verse of the chapter going before yâ— Christ was in Iewrie that he there baptised the which Saint Iohn heere expoundeth saieng that he baptised by his disciples Therefore the Lord baptised baptised not For he baptised because it was he yâ— cleansed washed purified the sinne He baptised not bicause he vsed not the outward sacrament of dipping or ducking in the water The Disciples vsed the ministerie of the bodie And he ioyned therewith his maiestie grace Therfore the Lord baptised by the ministerie of his Disciples Marl. fol. 10â— Of Christs humanitie The Marin Vigilius saith Dei filius secundu humanitatem c. The sonne of God according to his manhood is departed from vs according to his Godhead he is euer with vs. Vigilius li 2. contra Euti Cyrillus saith Secundum carnem c. according to the flesh onelie he would depart but by the presence of his Godhead he is euer present Cyrillus in Iohn li. 9. cap. 21. Gregorie saith Verlium incarnatâ—m manet recaedet c. The word incarnate both abâ—deth with vs and departeth from vs. It abideth with vs by the Godhead it departeth from vs by the bodie or manhood â— Gregorie de pasc homi 30. Augustin saith Ibat per id quod home erat c. Christ departed by yâ— he was maÌ„ abode by yâ— he was God He departed by that yâ— he was in one place he abod by yâ— yâ— he was in al places The heauens saith Saint Peter must containe and holde him vntill the time that all things bée restored Act. 3. 21. Cyrillus saith Christus non poterat c. Christ could not be conuersant with his Apostles in his flesh after he ascended vnto the Father Cyril in Iohn li. 11. chap. 3. Of Christs descending into hell three opinions Lyra saith yâ— Christs soule was 39. houres in Lymbo sanctoru patrum In yâ— place wher yâ— soules of yâ— holie Patriarks wer reserued kept till Christs coÌ„ming he saith yâ— Christs soule was 39. houres in yâ— place which he calleth Lymbus yâ— is to saie froÌ„ yâ— 9. houre
of good fridaie which we after our counting of yâ— clock do take to be toward night as it were about 3. of yâ— clocke in yâ— after noone vntil yâ— dawning of Easter daie in yâ— morning But I doubt of this doctrine saith yâ— Author and yâ— for two causes Once we read yâ— Christ hanging vpon yâ— crosse did giue vp his soule commending it into the handes tuition of his Father saieng Pater in manus c. Againe we read that Christ hanging vpon the crosse said to the good théefe that said Remember me O Lord when thou shalt come into thy kingdome Christ answered yâ— thiefe saidâ— Hodie mecum eris in Paradiso This day thou shalt be with are in paradise weigh these words wel First Christ said Hodie to day yâ— is to say immediatly after thy soule shal depart out of thy body MecuÌ„ eris Thou shalt be yâ— me wher In Paradiso in paradise what shal we cal paradise Shal we not vnderstaÌ„d yâ— kingdoÌ„e of heuen by paradise séeing yâ— théefe said Remember me wheÌ„ thou coÌ„mest into thy kingdom wher is Christs kingdoe but in heauen Lyra doth wrest this word paradise to signifie LimbuÌ„ sanctoruÌ„ patruÌ„ But Theophilactus grauÌ„teth yâ— paradise the kingdoÌ„ of heaueÌ„ is all one thing in vnderstaÌ„ding yet he séemeth to lene to this conclusioÌ„ Quod Christâ—s euÌ„ menâ—e ingressus est paradisuÌ„ in infernuÌ„ desceÌ„det cuÌ„ aâ—ima And yet he denieth yâ— théefe had yâ— fulnes of glory yea or yâ— the soules of yâ— patriarks other saints departed in of yâ— faith of Christ haue yâ— fulnesse of ioyes glory which they shal haue at yâ— day of dome wheÌ„ yâ— body yâ— soule shal be vnited together yet he graunteth yâ— the théefs soule went straight to yâ— kingdoÌ„e of heaueÌ„ S. Augustine in an epistle yâ— he wrote to Euodius affir moth plainly Quod anima Christi descendit ad infernos yâ— Christ in his soule while his bodie laie dead in yâ— graue went downe into hell whom Saint Bede doth follow Saint Hierome in his commentaries that he written vppon yâ— Psalter Si tamen Hieronimi sint hath these words Non derelinques qua ipsa ad inferna defcendit vt electos suos eijcerit diabolos ligaret qua antea iactitabat se esse omniuÌ„ DominuÌ„ nunc omnium seruus And therfore S. Hierome in a certeine Epistle hath these words Quid homine imbecilius qui a carne sua vincitur quid ita homine Christi aut fortius qui diabolum mundum vincit But how Quia omnia possum in eo qui me confortat Because we put our trust in the name of Iesus which bad vs be bold vpon him saieng Confidete a me quia ego vici mundum To tell you more of their mindes that say that Christ went downe into hell in his soule Saint Gregorie and certeine other doe adde and saie moreouer Quod anima Christi passasiâ— apud inferos And that when Iohn Baptist béeing in prison and hearing of the myracles of Christ sending to Christ two of his Disciples with this message saieng Tu es qui venturus an alium expectamus The meaning of Saint Iohn was this Art thou he or shall wée looke for an other not meaning whether he were the true Messias incarnate for then he must haue said Tu es quivenisti an alium expectamus but Iohn said Tu es qui venturus an alium expectamus Meaning saith Saint Gregorie that where now I am in prison and sée nothing but present death what shall I in my soule like as I haue bene thy preacher and thy fore runner héere iu earth shall I in my soule also preach vnto the soules departed in the faith of thée to come These bée Saint Gregories words Debeo te nunciare inferis qui te nunciam superis As touching the second opinion that Christ descended into hell not personalie in his soule Sed in spiritu Hoc est viuifica mortis sua virtute that is by the might and power of his redeÌ„mption that he made vpon the crosse This opinion I haue not saue onelie in the learned writers of this our age which doe proue their opinion true by the wordes of Saint Peter written in his first Epistle in the third and fourth Chapters which places vndoubtedlie are verie notable These bée the wordes of Saint Peter in the third Chapter Christus in spiriâ—u 〈…〉 spiritibus â—ui 〈…〉 careete â—raâ—t prâ—dicaâ—it Christ in spirit that is to sale in the power of his Godhead and inerites of his manhood and vertue of his passion went and preached vnto the Saints that were in prison Of the spirites that were in prison at the time of Christs suffering vnder Pontius Pilate ther wer two sundrie sorts good bad the soules of Infidels the soules of vngodlie wicked liuers in this wretched world as Cain Nemroth the Sodomits Gomoreanâ— the Philistines the Iebusites Iudas the traitor with his fellowes And the soules of the Patriarchs Adam Abel Seth Noe Abraham Isaac Iacob Dauid and all other soules of holie men and faithfull beléeuers in Christ to come All flesh both good and badde were in prison till at the suffering of Christ vpon the Crosse but yet not all in one prison The soules of the Saints that is of good men were by themselues in one societie or fellowship which the Gospell calleth the Bosome of Abraham and S. Peter calleth it a prison in respect of the infinite pleasures To both these sorts of spirits or soules Christ preached but after a sundry sort To the good sort he preached redemption satisfaction for their sinnes paied by Christ vpon the crosse and therevpon receiued them into heauen vnto himselfe To the soules of the sinfull he preached perpetuall paines in Hell neuer to haue ende but bound and to burne continuallie with the Diuell whom they did serue when they were aliue Of the wicked and damned soules S. Peter giueth an example by whome all the world maie take héede Of the good soules he giueth no example But of the damned soules he giueth now example by them that liued iâ— Noesâ— time that were disobedient to the preaching of Noe when the long suffering of God abode excéeding patientlie but in conclusion there were no moe saued from drowning sauing onelie eight persons That the meaning of S. Peter in the third chapter should be this that I haue recited That is that Christ in the spirit that is in the power and vertue of his passion descended into hell these learned and godlie writers do proue by the exposition that Saint Peter maketh of his owne words in the next Chapter following where he saith thus Mortuis euangelizatum est vt iudicentur quidem secundum homines in carne viuant autem secundum Deum in spiritu The Gospell was preached vnto the dead that they should bée iudged in the flesh after the fashion of men but in the Spiritshould
sanctifie their spirits which doth set their trust onlie in the redemption promised theÌ„ in Christs blessed bloud this church by Christ is made without spot or wrinkle D. Barnes fol. 313. The Church saith Lyra doth not stand by reason of spirituall power or secular dignitie for many Princes many Popes other inferiour persons haue swarued from the faith wherfore the church doth stand in those persons in whom is the true knowledge and confession of faith and veritie Lyra in Math. Chap. The holie church are we saith Augustine but I do not say are we as who should say we that be héere alonelie that heare me now but as manie as bee héere faithfull christen men in this church the is to say in this citie as manie as be in this regigion as many as be beyonde the sea as manie as be in all the whole world for from the rising of the Sunne vnto the going downe of the same is the name of God praised So is the church our mother August sermo 99. de tempore Saint Paule calleth the church the spouse of Christ for that she ought in all things to giue eare to the voice of the Bridegrome Likewise he calleth the church the piller of the truth for that that she â—aieth hir selfe onlie by the word of God without which word the church were it neuer so beautifull should bée nâ— church The holie church is all they that haue bene and that nowe are and alwaies to the end of the world shall bée a people the which shall endeuour them to know to kéepe the commandements of God dreading ouer all things to offend God and louing and séeking most to please him c. Booke of Mar. 632. The church saith Lambart I doe take for to be all those that GOD hath chosen or predestinate to be inheritours of eternall blisse and saluation whether they be temporall or spirituall king or subiect bishop or deacoâ— father or childe Grecian or Romaine c. Booke of Mar. fol. 1276. Of whom the Church began When Adam and Eue his wife had taken comfort of Gods promises which was that Christ should come of the womans séede to redeeme the world from sinne death and hell then they beléeuing the same stedfastlie in their heartes were the beginning of the true Church Lanquet Whie the Church is holie and Catholike On this consideration saith Saint Austen the Church is holy and Catholike not because it dependeth on Rome or anie other place nor of anie multitude obedient to Rome both which are donatistical but Quia recte credit in Deum because it beléeueth rightly in God I. Bridges fol. 543. The Fathers began to call this true and right teaching the Church of Christ the catholike Church which is as much to saie as vniuersall Augustine to his cosin Seuerinus This is saith he the catholike Church wherevpon it is also called Catholice in Gréeke because it is spred throughout al the world Isichius vpon Leuiticus For the vniuersal Church saith he is Hierusalem the citie of the liuing God which conteineth the Church of the first begotten written in heauen And Gelasius vnto Anastatius the Emperour The same is called saith he the Catholike Church which is by a pure cleane and vndefiled fellowship sequestred from all the vnfaithfull and their successours and companions otherwise there should not be a difference giuen of God but a miserable mingle mangle c. Musculus fol. 258. Cipriane the Bishop and Martyr in his booke De simplicitate Clericorum saith The Church is one which is spread further and further abrode by fertile increase euen as there are manie heames of the Sunne and but one light and manie boughes of a tree yet but one Oke grounded vpon a stedfast roote And where as manie brookes issue out of one spring though the number séeme to be increased by the abundaunce of store yet it is but one at the head Plucke a beame of the Sun from the Gloabe that one once separated is voide of light Breake a bough from the Tree it can bring foorth no fruite Cutte a Brooke from the Springe and béeing cutte of it drieth vp Guen so the Church lightened with Gods light which is spread euerie where neither is the vnitie of the bodie seperated she extendeth hot braunches with plenteous increase throughout all the earth she sendeth out her plentifull riuers all abrode Yet is there but one head and one spring and one mother plentifull with fertile successâ—â— c. Bullinger fol. 841. How the Church is made cleane by Christ. If the feare of God haue deliuered you then are yée trulie deliuered You are washed you are sanctified you are iustified in the name of Iesus Christ and in the spirit of God Of Christ is the Church made faire first she was filthie in sinnes afterward by pardon and grace was she made faire D. Barnes 253. How the Church hath spots and wrinkles in her The whole Church praieth Lorde forgiue vs our sinnes wherefore she hath spottes and wrinkles but by knowing of them her wrinkles are stretched out knowledging her spots be washed awaie The Church continueth in praier that shée might be cleansed by knowledging of her sinnes and as long as we héere liue so standeth it And when euerie man departeth out of this bodie all such sinnes are forgiuen him which ought to be forgiuen him For they be forgiuen by dailie praier and he goeth hence cleansed And the Church of God is laide vp in the treasure of God for golde and by this meanes the Church of God is the treasure of our Lord without spotte or wrinkle Sequitur Let vs praie that God maie forgiue vs and that we maie forgiue our debters séeing it is said And it shall be forgiuen vnto you Wee saie this dailie and dailye we doe this and this thing is done dailie in vs. We are not héere without sinne but we shall depart without sinne D. B. fol. 254. How it is said aright that the Church cannot erre The Church is the pillor and foundation of the truth how then can it erre Wée aunswere brieflie saith Musculus wée doe knowe right well that the Church is the onelie and welbeloued spouse of Christ the kingdome of heauen the it is ruled by the masterie and leading of the holie spirit and that wée bée alwaies taught by his anoninting and that it is the piller and foundation of the truth But these saiengs do perteine not vnto all particuler Churches but vnto that onelie vpright and catholike church which is the communion of the Saints and elect throughout all the worlde which doth beléeue in Christ their Lord and spouse in all ages And touching this ther is no variaunce there is none of vs that saie that the catholike church hath erred in the faith of Christ. For how can it erre when it followeth Christ and walketh not in darknesse but hath the light of
shut it vp If man doe confesse his sinne God doth forgiue his sinnes Manie men by this place of the Prophets haue gone about to stablish secret confession which some doe call auricular confession where the Prophet by his owne expressed words do declare that he speaketh héere of the confession that a sorrowfull sinner maketh to God saieng Delictum meum cognitum tibi feci O Lord to thée haue I declared my sinne and thou hast forgiuen it me This confession as S. Hilarie saith is nothing els but a continuall calling to remembraunce of our sinnes with a true repentant heart for the same That man or woman doth onely confesse themselues vnto God which in his heart in his spirit béeing pricked and afflicted doth vtterly detest and abhorre his olde filthie life defieth dâ—nieth himselfe hateth his owne dooings and doth wholie consecrate himselfe both bodie and soule vnto God doth care for nothing but to fashion his life vnto the will and pleasure of God who so hath not this minde this spirit and this purpose when he confesseth him vnto God he is but a mocker of God Ric. Turnar If we doeconsesse our sinnes he is faithfull iust to forgiue vs our sinnes c. ¶ S. Austen doth expound this If thou tell not God what thou art God doth condemne that which he shall finde in thée wilt thou not yâ— he shall condemne thée condemne thou thy selfe Wilt thou haue him pardon thée acknowledge thou thy self that thou maist saie vnto God Turne away thy face from my sinnes and saie also the words vnto him of the same Psalme for I doe acknowledge my wickednesse Thus saith Austen M. 218. What haue I to do with men saith Augustine to heare my confession as though they were able to heale my diseases They be a curious kinde of men that will séeke to knowe an other bodies life and be slowe to amend their owne Whie doe they séeke to heare of me what I am which will not heare of another man what they bée And how doe they know when they doe heare me tell of my selfe whether I doe saie true or no For no man doth knowe what is done within man but the spirit of man which is in man Thus saith Augustine Musculus fo 228. I saie not vnto thée that thou shouldest bewraie thy selfe abrode openlie neither yet accuse thy selfe before other but I will they obeie the Prophet which saith Shewe vnto the Lord thy waie that is the manner of thy liuing Therfore confesse thy sinnes before God confesse thy sinnes before the true Iudge with praier for the wrong that thou hast done not with thy tongue but with the memorie of thy conscience Chrisost. in his 3. Homi. vpon the. 12. to the Hebre. It is not now necessarie to confesse other béeing present which might heare our confessions Let the séeking out of thy sinnes be in thy thought let this iudgement be without the presence of anie bodie let onelie God sée the making of thy confession God which doth not vpbraide thée for thy sinnes and cast them in thy téeth but looseth them in thy confession Chrisost. in his ser. of conf and repen Beware thou tell anie man thy sinnes least he cast them in thy téeth reuile thée for them Neither doe thou confesse them vnto thy fellow seruant that he might tell thy faultes abroade but to him which is thy Lord and maister which also careth for thée to him that is kinde and gentle and thou shewest thy woundes vnto him that is a Phisition Chrisost. in his 4. ser. ad Lazarus I doe not call thée before men for to discouer thy sinnes vnfolde thine owne conscience before God shew thy woundes and stripes vnto the Lorde who is the Phisition and praie him to remedie it he it is which doth not checke and which gentlye healeth the poore sicke persons Chrisostome in the fift homili of the incomprehensible nature of God against the Anomians The Church of Rome doth commaund to confesse all our â—nnes not excepting anie Aunswere Dauid saith who can tell how oft he offendeth O cleanse thou me from my secret faults Psal. 19. 11. Peter powred foorth teares not praieng in voice I doe finde that he did wéepe and lament but I doe not finde what hée hath said I doe reade of his teares but I reade not of satisfaction Saint Ambrose of the repentaunce of S. Peter in his 46. Sermon Iesus Christ did heale him that had the leprosie and sayde vnto him Goe shew thy selfe vnto the Priest and offer that which Moses commaunded in the lawe for thy healing O thing neuer heard The Lord healed the disease yet neuerthelesse hée did send them to the lawe of Moses Wherefore did he so For none other cause but that the Iewes might not reproue him as a transgressour of the lawe Chrisostome in the 12. Homilie of the Cananite Blessed Rheuanus a man of great reading and singular iudgement writeth thus Tertulianus c. Tertulian of this priuie confession of sinnes saith nothing neither doe we reade that the same kinde of priuie confession in olde time was euer commaunded Bea. Rheua in argum li. Ter. de penit Erasmus saith thus Tempore Hieronimi c. It appeareth that in the time of Saint Hierome which was 400. yeares after Christ secret confession of sins was not yet ordeined which notwithstanding was afterward wholesomely profitably appointed by the church so yâ— it be well vsed as well by yâ— Priest as by the people But héerein certeine diuines not considering aduisedly what they saie are much deceiued for whatsoeuer the auncient fathers write of generall and open confession they wreast and drawe the same to this priuie and secret kinde which is farre of an other sort It is better said saith the Glose that confession was appointed by some tradition of the vniuersall church then by anie authoritie or commaundement of the new or olde Testament De poenit dist 5. in poeni in glossa Of three manner of confessions to men allowed by Gods word There maie be an open confession made vnto men as that was which S. Paule made vnto Timothie I thanke the Lord Christ Iesus O brother Timothie for that he hath made mée strong and hath now committed vnto me the office of Apostleship to bée a preacher of the Gospell which héeretofore haue bene a blasphemer of Christ a railer a persecuter of the Gospel a verie sturdie bloudie Tyrant against all them yâ— beléeued in him To this manner of confession maie bée reduced such godlie talke and godlie confession as sicke men haue oftentimes when they lie vppon their death bed Cantantes Cygnea cantionem Singing swéetlie as the prouerbe saith lyke Swannes and Signets which song albeit all their lyfe time it is most mournefull and vnpleasant to be heard yet against death almost contrarie to nature their song is most swéete and pleasant So oftentimes
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
the Gentiles are counted as dead men in comparison of the Iewes And afterward where he saith All that are in graues shall heare the voice of the Sonne of man c. He meaneth the generall resurrection which shall be in the last daie Tindale ¶ The Dead shall heare c. ¶ And who be those Dead Surelie no man can bée exempted for where at beginning God to make his doctrine auaileable in vs euen at the drawing of vs out of the spirituall death wherein we were all held for till such time as God enlighteneth vs by his word wée bée blinde till he open our eares we be deafe till he giue vs faith we haue neither soule nor heart True it is that we maie well séeme to haue some outward shewe of life The vnbeléeuers doeate and drinke as well as the faithfull againe they can goe about their businesse yea and oftentimes there séemes to be great vertue in them but all that is nothing because that in as much as they be strangers from God all that is in them is but death and vtter confusion God then must be faine to drawe vs out of death vnto himselfe as the point wherat he must begin to make his word auaileable in vs c. Caluine vpon Iob. fol. 447. How the Dead praise not God The Dead praise not thée O Lord. ¶ It is not ment that they doe not praise him in their minde but is ment they cannot tell his praise to other Caluine ¶ The Dead praiseth not God for the benefits poured dailie vpon the earth for them as they that be aliue do or ought to doe The Bible note ¶ Though the dead set foorth Gods glorie yet he meaneth héere that they praise him not in his Church and Congregation Geneua How this place following is vnderstood Let the dead burie the dead ¶ That is Let Infidells alone with their infidelitie and followe thou me that is beleeue thou in me and goe preach the Kingdome of God Tindale ¶ We maie not followe that which séemeth best to vs but onelie Gods calling And héere by Dead he meaneth those that are vnprofitable to serue God Geneua To doe good to them that be dead what is meant thereby Doe good euen to them that be dead ¶ To do good to them that be dead is to burie their bodies with honour against the daie of resurrection as did Abraham and Ioseph c. To deale faithfullie and trulie with their children committed to thy charge as did Dauid with the children of his friend Ionathan The Bible note Of the dead Israelites O Lord God almightie the God of Israel heare now the praiers of the dead Israelites ¶ Ye must vnderstand that Baruch in his praiers speaketh not of them that wer dead with bodilie death but of the wicked which liuing vnto the world were dead vnto God which figuratiue manner of speaking is oftentimes vsed in the Scripture For in the Gospell of our sauiour Iesus Christ he saith Suffer the dead to burie the dead as if he should saie let the worldlings that be dâ—ad vnto God and good workes burie them that be departed out of this life for that is an office most méet for them but do thou the things that be for the liuing The like phrase or manner of speaking doth the holie Apostle vse when he saith A widdow liuing in deliciousnesse though she be aliue yet she is dead Besides this Baruch by such kinde of words doth set forth the miserable estate of the Children of Israel which were euen as dead men are in the world because of their captiuitie and thraldome straight bondage or slauerie that they were in which was vnto them as a graue or pit that the dead be buried in This is the true vnderstanding of Baruch in this place How this place following is vnderstood How shall we that are dead to sinne liue yet therein ¶ They are said of Paule to be dead to sinne which are in such sorte made pertakers of the vertue of Christ that the naturall corruption is dead in them that is the force of it is put out and it bringeth not foorth his bitter fruits and on the other side they are said to liue to sinne which are in the flesh that is whom the spirite of God hath not deliuered from the stauerie of the corruption of nature Beza Against the custome of giuing the Lords supper and Baptime ouer the Dead It hath bene also decréed and determinded that the Sacrament of thankes-giuing should not be ministred vnto the dead bodies for it is said of the Lorde Take and eate but the dead corpses canne neither take nor eate we must beware that our weake bretheren doe not beléeue that that it is lawfull to baptise ouer the dead vnto whom it is not lawfull to minister the Sacrament of thanks-giuing ¶ This doth sufficientlie declare that both S. Austen all other fathers ought to be vnderstood when they speak of the praiers for the dead of the sacrifice that is offred for them for they are not of opinion that their praiers oblations could help the soules departed out of Purgatorie which began in Austens time to be onlie in question he himselfe daring affirme nothing touching the same I. Veron Whether the dead knowe what we do in this life As concerning that Iob saith that the men which is departed knoweth not what is done héere below nor whether his ofspring be poore or rich it is not to ground an Article of our faith vpon that such as be gone out of this world knoweth not what our state is For Iob spake as a man encombred Therfore we must not take héere anie certaintie of doctrine neither is it greatly for vs to enquire of such matters And why Let it suffice vs that God hath set vs in this world to coÌ„municate one with another euory man ought to employ himselfe vpon his neighbours God hath giuen me such a gift or abilitie and therfore I must applie my selfe yâ— waie Againe one of vs maie praie for another but when he hath taken vs out of this world the said communicating is taken awaie from vs there is no communicating as there was before Neither must we do as the Papists doe who are woont to runne to the deceased Saints as though they had not yet finished their course Now forasmuch as the Scripture teacheth vs not what we ought to doe in this behalfe lette vs leaue that thing in doubt and in suspense whereof we haue no certaine resolution by the word of God For singlenesse of minde is also a thing wherein it behooueth vs to walke c. Caluine vpon Iob. fol. 265 DECEIPT ¶ Looke Guile DEEDES ¶ Looke Workes DEAFE MAN By whose faith this deafe man was healed ANd they brought vnto him one that was deafe and had an impediment in his speach and they praied him to putte his hand vpon him ¶ It séemeth by this mans
seuerally at seueral times they think theÌ„selues purer theÌ„ other people Epipha de haere The Esseans saith Iosephus Antiquit. lib. 15. cap. 13. exercise the like trade of life as Pythagoras deliuered among the Grecians Againe lib. 13. cap. 8. They affirme all things to be gouerned by destenie They marie no wiues They thinke Bel. Iud. li. 2. ca. 7. that no woman will kéepe hir selfe to one man They haue nothing proper but all common They are in number aboue 4. thousand Antiq. li. 18. ca. 2. There is a second sort of Esseans saith Iosephus Bel. Iud. li. 2. cap. 7. which agrée with the other in all things mariage onlie excepted They commend mariage for the maintenaunce of succession Their manner is for thrée yeares space to behold the health and behauiour of maidens then if they sée them healthie and fit for procreation they marie them Of the people called Esseni or Essei A people inhabiting Iudea toward the West which doe liue without women and contemne gold siluer and all other riches They liue by eaâ—ing of Dates There resorteth continuallie vnto them by the prouidence of God men from diuers parts so that their companie neuer faileth but none is receiued vnlesse the merite of his vertue and chastitie do aduance him Eliot ESTRICH The nature and propertie of the Estrich THis Bird hath such a waightie bodie that he cannot mount vp to flie aloft but flickereth in such wise as he cannot be ouergone A man maie wel runne post after him but he cannot ouertake him For what with his halfe leaping vpon his clées and what with his halfe flieng with his wings he passeth all the swiftnesse that can be in horses or in anie other beast They haue this pollicie to take vp stones by the waie throwe them at such as follow after them But againe there is such foolishnesse in them that if they once hide their head they thinke that all their bodies are hidden and yet the huge carkasses of them are séene still And as touching their Egges they sit not vpon them But forasmuch as they kéepe in hot Countries they hide them in the sande and the Sunne giuing warmnesse vnto them doth by that meanes hatch them c. Caluine vpon Iob. fo 716. EATING Of the eating of Christs flesh and drinking his bloud WHen our Lord Iesus Christ spake of his bodie Except saith he a man eate my flesh and drinke my bloud hee shall haue no life in himselfe for my flesh is verie meate my bloud is verie drinke The spirituall vnderstanding saueth him that beléeueth for the letter killeth but the spirit quickeneth August in ser. ad infantes ¶ Heere it is plaine that the text must be taken spirituallie Marke saith Origen that they are figures which are written in the Scripture of God and therefore examine them as spirituall men and not as carnall vnderstand those things that are spoken For if thou follow after the letter this saieng that is spoken Except ye eate the flesh of the Sonne of man and drinke his bloud you can haue no life in you this letter killeth Origen in Leuit. 7. He that eateth my flesh and drinketh my bloud abideth in me and I in him This is therefore saith S. Austen the eating of that meate and drinking of that bloud is to abide in Christ and haue him abiding in vs. And therefore he that abideth not in Christ and in whom Christ abideth not without doubt hee eateth not Christs flesh nor drinketh his bloud although he eate drinke the Sacrament of so great a thing vnto his owne damnation Augu. sermo circa feria pas ¶ Héere it is plaine that he which abideth not in Christ that is to saie he that is wicked vnfaithfull doth not eate his flesh nor drink his bloud although he eate and drinke the Sacrament of so great a thing And so must it néedes follow that the Sacrament is not the verie naturall bodie of Christ for then the vnfaithfull should eate his flesh séeing he eateth the Sacrament of his bodie but that doth S. Austen denie Wherefore it must néedes be but onelie a token of a remembraunce and a signe of his bodie breaking and a representation of his passion He that abideth not in me and in whom I abide not let him not saie or think that he eateth my bodie or drinketh my bloud They abide not in Christ which are not his members which make themselues the members of an harlot ¶ Héere it is plaine that the wicked and vngodlie or vnfaithfull which are not the members of Christ do not eate his bodie nor drinke his bloud and yet they doe eate the Sacrament as well as the other Wherefore it must néeds be that the Sacrament is not the verie bodie of Christ but a figure token or memoriall thereof The bread saith Saint Ambrose that goeth into the bodie is not so gréedelie sought of vs but the bread of euerlasting life which vpholdeth the substaunce of our soule so he that discordeth from Christ doth not eate his flesh nor drink his bloud although he receiue yâ— sacrament of so great a thing to his damnation and destruction Ambrose de Sacra ¶ Heere S. Ambrose confirmeth S. Austens saiengs before Though we doe verelie eate Christ yet it it followeth not that we doe groselie and naturallie eate him with our mouth And though Christ be verie meate yet it followeth not that he is therefore reallie fleshlie in the Sacrament S. Austen saith What preparest thou thy téeth or thy bellie beléeue and thou hast eaten In another place he saith Beléeuing in him is the eating of the bread of life You shall not eate this bodie that you sée nor drinke that bloud which they that crucified me shed out I haue giuen a verie sacrament vnto you if it be spirituallie vnderstood it quickeneth you but the flesh profiteth nothing Augu. prefa psal 98. ¶ This is plaine enough spoken Frith He that discordeth from Christ saith this Doctour doth neither eate his bodie nor drinke his bloud although he receiue indifferentlie the sacrament of so great a thing vnto his condemnation of his presumption These are also the verie wordes of Bede vpon the 11. chapter of the first Epistle to yâ— Corinthians ¶ Therefore saith S. Cipriane he that drinketh of the holie Cup remembring this benefite of God is more thirstie then he was before lifting vp his heart vnto the liuing God is taken with such a singular hunger and appetite that he abhorreth all gallie and bitter drinking of sinne all sauour of carnall pleasure is to him as it were sharpe and sower vineger And the sinner being conuerted receiuing the holie mysterie of the Lordes supper giueth thankes vnto God and booweth downe his head knowing that his sinnes be forgiuen and that he is made cleane and perfect and his soule which God hath sanctified hée rendreth to God againe as a faithfull
pledge and then he glorieth with Paule and reioiceth saieng Now it is not I that liue but it is Christ that liueth within me These things be practised and vsed among faithfull people and to pure mindes the eating of his flesh is no horrour but honour and the spirite deliteth in the drinking of the holie and sanctified bloud and dooing this we whet not our teeth to bite but with pure faith we breake the holie Bread These be the words of Cipriane De coena Domini The Word saith Origen was made flesh verie meate which who so eateth shall surelie liue for euer which no euill man can eate For if it could be that he that continueth ill might eate the Word made flesh séeing that he is the Word and Bread of life it should haue bene written Whosoeuer eateth this Bread shall liue for euer Origen in Mathew chapter 15. The Authour of this tradition Saint Cypriane said that except we eate his flesh and drinke his bloud we should haue no life in vs instructing vs with a spirituall lesson and opening to vs a waie to vnderstand so priuie a thing that we shuld know that the eating is our dwelling in him our drinking is as it were an incorporation in him beeing subiect vnto him in obaieng ioined vnto him in our wills and vnited in our affections the eating therefore of this flesh is a certaine hunger and desire to dwell in him S. Austen saith vpon the Gospell of Iohn that he that doth not eate his flesh and drinke his bloud hath not in him euerlasting life and he that eateth his flesh and drinketh his bloud hath euerlasting life But it is not so in those meates which we take to sustaine our bodies for although without them we cannot liue yet it is not necessarie that whosouer receiueth them shall liue for they maie die by age sicknesse and other chaunces But in this meate and drinke of the bodie and bloud of our Lord it is otherwise for both they that eate and drinke them not haue not euerlasting life And contrariwise whosoeuer eate drinke them haue euerlasting life Who doe eate and drinke the bodie and flesh of Christ. They which doe beléeue in Christ and doe assuredlie perswade themselues that he died for their sakes they I saie doth both eate the flesh of Christ and drinke his bloud to which vse the Simboles or fignes for that they stirre vp the senses are verie much profitable not that the flesh bleud of Christ are powred into the bread wine or are by any means included in those Elements but because these things are of the true beléeuers receiued with a true faith For they are an inuisible norishment which is receiued onelie in the minde as Augustine hath faithfullie admonished saieng Why preparest thou the téeth and the bellie beléeue and thou hast eaten Pet. Mar. vpon Iudic. fol. 212. What it is to eate God To eate God is to haue the fruition of the diuine nature to be incorporate into God But the Maiestie of God so farre surmounteth the capacitie of man that as he is in himselfe in nature and Godhead no naturall creature is able ot conceiue him but onelie in the face and sight of Iesus Christ the sonne of God Therefore S. Paule saith Christ is the brightnesse of the glorie and the expresse Image of the substaunce of God Iewel fol. 240. Of the true sacramentall eating and of the true eating of Christs bodie The Sacrament that is to saie the Bread is corporallie eaten and chawed with the téeth in the mouth The verie bodie is eaten and chawed with faith in the spirite Ungodlie men when they receiue the sacrament they chaw in their mouths like vnto Iudas the sacramentall bread but they eate not the celestiall bread which is Christ. Faithfull christian people such as bée Christs true disciples continuallie from time to time record in their minde the beneficiall death of our Sauiour Christ chawing it by faith in the cud of their spirit and digesting it in their hearts féeding and comforting themselues with that heauenlie meat Also they dailie receiue not the sacrament therof so they eate Christs bodie spirituallie although not the sacrament therof But when such men for their more comfort confirmation of eternal life giuen vnto thē by Christs death come vnto the Lords holie Table then as before they fedde spirituallie vpon Christ so now they féede corporallie also vpon the sacramentall bread By which sacramentall féeding in Christs promises their former spirituall feeding is increased and they growe and waxe continuallie more strong in Christ vntill at the last they shall come to the full measure and perfection in Christ. This is the teaching of the true Catholike Church as it is taught by Gods word And therefore Saint Paule speaking of them that vnworthelie eate saith that they eate the bread but not that they eate the bodie of Christ but their owne damnation Cranmer fol. 79. ETERNALL LIFE How Eternall life is sometime called a reward ETernall life is sometimes in the holie Scriptures called a reward but then it is not that reward which Paule writeth to be giuen according to debt but is all one as if it shuld be called a recompensation Gods will and pleasure was that there should be this coniunction that after good workes should followe blessednesse but not yet as the effect followeth the cause but as a thing ioined with them by the appointment of God Therefore we maie not trust vnto workes for they are feeble and weake and doe alwaies wauer stagger Wherfore the promises of God depend not vpon them neither haue they in themselues as they come from vs that they can mooue God to make vs blessed We saie therefore that God iudgeth according because according as they are either good or euill we shall obtaine either eternall life or eternall damation But thereby it followeth not that workes are the cause of our saluation Pet. Mar. vpon the Rom. fo 39. EVANGELISTS Who be Euangelists EUangelists were next vnto Apostles and had their Office much like them sauing that they were beneath them in degrée of dignitie These gaue themselues chiefelie to instructing of the people and preaching the Gospell to them as plainlie and simplie as might be of which sort was Timothie and such like For although Paule match Timothie with him in dooing commendations yet doth he not make him his followe in Apostleship but kéepeth that name peculiarlie to himselfe 2. Cor. 1. 1. Col. 1. 1. And in writing to him he saith thus Be watchfull in all things harden thy selfe in afflictions go through with the worke of an Euangelist 2. Tim. 4. 5. EVER How this word Euer is taken ANd to thy séede for euer ¶ Euer is not héere taken for a time without ende but for a long season that hath not his ende appointed T. M. ¶ Meaning a long time and till the comming of Christ. And spirituallie this is
of tongue in suppressing of anger in cutting off concupiscence back biting lieâ—g and periurie c. True fasting is a religious worke ordeined to testifie our humlitie and to make the flesh make obedient vnto the spirite that we maiâ— be the quickeâ— to praie 〈…〉 to all good workes Iewel fol. 15. ¶ Looke Abstinence ¶ The true vse of fasting which is spoken of in holie Scripture is the taming and subduing of the flesh thereby either to be the better disposed 〈…〉 â—ditation and to those praiers which thou offereâ—â— to God or els for aâ—estimonie of humblenesse at such time as thou confessest thy faults before God himselfe F. N. B. the Italian ¶ Fasting is to abstaine from surfetting or ouermuch eating from dronkennesse and care of this world as thou maist read Luke 21. 34. And the â—nâ—e of fasting is to tame the bodie that the spirite maie haue a frée course to God maie quietlie talke with God For ouermuch eating and drinking care of worldlie businesse presse downe the spirit choke hir tangle hir that she cannot lift vp hir selfe to God now he that fasteth for anie other intent then to subdue the bodie that the spirite maie wait on God and freelie exercise hir selfe in the things of God the same is blinde woteth not what he doth erreth shooteth at a wrong marke his intent and imagination is abhominable in the sight of God When thou fastest from meate drinke all daie is that a christian fast either to eate at one meale that were sufficient for foure A man at foure times maie beare that that he cannot do at once Some fast from meate and drinke yet so tangle themselues in worldlie busines yâ— they cannot once thinke on God Some abstaine from butter some from egges some from all manner of white meate some this daie some that daie some in the honour of this saint some of that euery man for a sundrie purpose Some for the tooth-ach some for yâ— head-ach for feuers pestilence for sodaine death for hanging drowning to be deliuered from the paines of hell Some are so mad that they fast one of the Thursoaies betwéen the two S. Maries daies in the worship of that Saint whose daie is hallowed betwéeneâ— Christmas and Candelmas All these men fast without conscience God without knowledge of the true intent of fasting do none othâ—â—â—â—â—onour Saints as the Gentiles and Heathen worshipped their Idolls are drowned in blindnes know not of the Testament that God hath made to man-ward in Christs bloud In God haue they neither hope nor confideÌ„ce neither beleeue his promises neither know his will but are yet in captiuitie vnder the Prince of darknesse Tindale fol. 80 ¶ Fasting standeth not in eating and drinking onelie and much lesse in flesh alone but in abstinence of all that mooueth the flesh against the spirit as long sléeping idlenesse and filthie communication and all worldlie talking as of couetousnesse promotion and such like and wanton companie and softe cloathes and soft beddes and so foorth Which are that right hande and right eie that must be cutte off and plucked out that the whole man perish not Obiection Some man will saie séeing fasting is to withdrawe all pleasures from the bodie and to punish the flesh then God delighteth in our paines taking Aunswere God delighteth in true obedience and in all that wée doe at his commaundement and for the intent he commaunded it for If thou loue and pitie thy neighbour and help him thine almes is acceptaple If thou doe it of vaine glorie to haue the praise that belongeth to God or for a greater profite onelie or to make satisfaction for thy sinnes past and to dishonour Christs bloud which had made it alreadie then is thine almes abhominable If thy praier be thankes in heart or calling to God for helpe with trust in him according to his promise then thy praier pleseth If thou beleeue in Christs bloud for the remission of sins and hencefoorth hate sinne that thou punishest thy bodie to slaie the lusts and to keepe them vnder that thou sinne not againe then it pleaseth God exceedinglie But and if thou thinke that God delighteth in thy worke for the worke it selfe the true intent awaie and in thy paine for the paine it selfe thou art as far our of the waie as from heauen to the earth If thou wouldest kill thy bodie or when it is tame enough punish it farther that thou wert not able to serue God and thy neighbour according to the roome and estate that thouâ—aâ—â— in thy Sacrifice were cleane without falt altogether vnsauerie in the taâ—â—e of God and thou mad and out of thy wit But and if thou trust in thy worke thou art then abhominable Tindale fol. 229. How it is not appointed in Scripture vpon what daâ—es we ought to fast Saint Austeniâ—â—â—th Quibus die bus oporteâ—t ioiunare c. Upon what daies we ought not to fast and vpon what daie we ought to fast I finde it not appointed by anie commaundement either of our Lord or of the Apostles Iewel fol. 197. Who first prescribed laâ—ves of fasting Eusebius in his 5. booke and. 16. chapter saith that Montanus the Heretike was the first that prescribed lawes of fasting How the Maniches fast and the Papists were much alike The Maniches of whom S. Austen testifieth vnder the colour of abstinence refrained from anie liuing thing from drinking of wine yet did they 〈…〉 pamper themselues with delicate fruites and spices with drinke made of the â—uice of Dates which fast was much like to our Papists fast How Fasting is of three sorts Fasting is an outward for bearing of meate and drinke for a time whereby the bodie is kept lewe and as it were mortified And it is of thrée sorts indifferent godlie and vngodlie The indifferent Fast is when a man abststaineth either for pouertie or for health sake c. The godlie fast is not onelie an abstinence from meate and drinke but also from all other things that may delight or prouoke the flesh to sinne The vngodlie Fast is an abstinence from certaine kinde of meates which of it selfe is thought to be a worshipping of God and a thing acceptable to God for the workes sake and therefore also meritorious c. And this hypocriticall Fast is it that the Prophet doth condemne Hemmyng The manner of Fasting in the olde time I caused a Fast to be proclaimed c. Fasting as the Scripture maketh mention haue bene common humiliations and supplications done before God either for some great tribulation suffered or comming at hand or for a singular repentaunce and earnest fore-thinking of their sinnes as it is written 1. Reg. 7. 6. and. 31. 13. 2. Esd. 1. 4. ¶ When Iehoakim King of Iuda heard that the King of Babilons armie was comming to besiege Hierusalem he appointed a solemne and publike fast for all the people commanding them to resort
of the truth and haue bene obedient vnto the word If the Religion of our fore-fathers hath bene false or contrarie to the Scriptures wée ought in no wiâ—e to followe Lactan. de Origen erro 2. cap. The Father is greater then I. First I saie that one place of the Gospell is not to be expounded against the whole purpose of the booke which is to teach that the Lord Iesus is Gods naturall sâ—nne and equall to God And sith the Euangelist hath this word Equall plainlie and expreâ—lie they shew themselues mad yâ— would make him to incounter against himselfe Second I say that in that place the Lord Iesus compareth not his substaunce with his Fathers substaunce but compareth his present humble state with the glorious state that he should haue after his Ascension And therefore all the godly old fathers well nigh haue taught these wordes to be spoken of his mans nature which should be forthwith aduaunced to immortall and incorporall glorie by the power of the Father Some Gréeke Writers indéede admit that the Father is greater then the Sonne not because he had greater power or that there is anie difference in their substance essence but in that he is the Father and begetteth the sonne is not begotten of the sonne therefore he maie be said greater The meaning also of these words The Father is greater then I maie be this The end why I trauaile with you is not that you should staie in me and looke no farther but to bring you to the Father as to the last marke that with me ye maie see him as he is whose glorie is more deere to me then mine owne glorie and therefore I séeke it more then mine own and I think that I haue not accomplished mine office vntill I haue brought you to him c. My sonne heare thy Fathers instruction ¶ He speaketh this in the name of God which is the vniuersall Father of all creatures Or in the name of the Pastour of the Church which is as a Father Geneua Heare O ye children your Fathers instruction ¶ He speaketh this in the person of a Preacher and Minister which is as a Father vnto the people Geneua Whosoeuer shall saie to the father or mother By the gifte that is offered by me thou maist haue profite ¶ The meaning is this whatsoeuer I bestow vpon the Temple is to thy profite for it is as good as if I gaue it thée For as the Pharisâ—es in our time saie it shall be meritorious for thée for vnder this colour of religion they raked all to themselues as though that he that had giuen anie thing to the Temple had done the dutie of a 〈…〉 Beza The Father haue eaten sower Grapes and the childrens téeth are set on edge ¶ The people murmured at the chastening of the Lord and therefore vsed this Prouerb meaning that their Fathers had sinned and the Children were punished for their transgressions Read Ieremie 31. 29. Geneua The fathers wickednesse punished in their children There is a double manner of punishing the wickednes of the fathers vpon the children for sometime God sheweth mercie to the children and yet notwithstanding ceaseth not to chastise the vnrighteousnes of their fathers in the persons of their children As for example we see a father that hath gotten much goods howbeit by wicked bargening by subtiltie by craft and by crueltie yet God hath pitie vpon the childe of such a man and what will he doe He will rid him quite and cleane of all those euill gotten goods because they would but bring him to confusion according as it is said that such kind of riches are as wood which in the ende will kindle the fire of Gods wrath Therefore when the Lord meaneth to saue the childe of a wicked man that hath liued amisse he bereaueth him of al the euill gotten goodes as though he should lette him bloud to saue his life that he might not be wrapped in the mischife coruption which his father had drawen vnto himselfe Behold how God punisheth the wickednes of the fathers vpon the children yet ceaseth not to be the sauiour of the children to shew them mercie Sometimes he passeth farther because the fathers haue ben so far out of al squareâ— as they haue led a stubborne froward life God forsaketh their ofspring insomuch yâ— the grace of his spirit dwelleth not with them Now when we be so destitute of Gods guiding we must néeds run into destruction néeds must the mischiefe increase more more Thus we sée yâ— when the children of the vngodly do beare the sins of their fathers it is not only for that God forsaketh them and leaueth them vp to the state of their owne natureâ— but also for that he giueth Satan full power ouer them and letteth him haue the bridle to â—aigne in such houses at his pleasure And when the diuell hath led awaie the fathers and carried them into all naughtinesse their children shall also ouer-shoote themselues into excessiue outrage We see then as now what is meant héere that is to witâ— that when the children of wicked men are 〈…〉 destitute of Gods grace walke after their inordinat◠〈…〉 they must néeds come to greater confusion then their Fathers Cal. vpon Iob. fol. 82. How our fathers did eate the same spirituall meate c. Our Fathers did all eate the same spirituall meate and did all drinke of the same spirituall drinke and then dranke of that spirituall Rocke that followed them which Rocke was Christ. ¶ These words Saint Austen expoundeth saieng What is to eate the same meate But that they did eate the same which we doe Whosoeuer in Manna vnderstoode Christ did eate the same spirituall meate that we doe that is to saie that meate which was receiued with faith and not with bodies Therefore to them that vnderstoode and beléeued it was the same meate and the same drinke So that to such as vnderstoode not the meate was onelie Manna and the drinke onelie water but to such as vnderstoode it was the same that it is now To come and is come be diuers words but it is the same Christ. These be S. Austens words De vtilita poeniten How our fathers were iustified by faith as we are now The fathers were no lesse iustified onely by the faith of Christ then we Wherfore it is written in the booke of Genesis of Abraham that he beléeued and it was counted vnto him for righteousnes Iohn also testifieth that Christ said of Abraham yâ— hée had séene his daie therin reioiced The Epistle to the Hebrewes the 13 chap. affirmeth that Christ was yesterdaie to daie remaineth for euer Wherfore euen as we are said now to be saued not by workes but by the true mercie of God by faith in Christ so was it with the Fathers at yâ— time for they wer iustified by no works but only by faith in Christ. Furthermore what
weake infirmitie and want of desert Hemmyng ¶ Therefore euerie man in his vocation as he is called first ought to goe forward and encourage others seeing the hire is indifferent for all Geneua FISHERS The meaning of this place following I Will send out manie fishers to take them ¶ By these fishers are vnderstoode the hoastes by whome the Lorde scourged the Iewes and fished awaie their rulers at foure sundrie draughtes were foure of their kings taken and at euerie time some of the chiefe of the people withall but at the last in the time of Zedekiah was all the rest of the people hunted out of those cruell hunters the Chaldees 4. Reg. 25. T. M. ¶ By the fishers and hunters are meant the Babilonians and Chaldeans who should destroie them in such sorte that if they escaped the one the other should take them Geneua The first inâ—enter of fisher-boates ¶ Looke Zabulon FIVE LOAVES Applied to the good indeuour of the Pastour WE haue héere but fiue loaues and two fishes ¶ Though we thinke our selues vnable to teach Christs congregation yet let vs at the commaundement of Christ emploie and bestowe that little that we haue vppon Christs flocke And hée that augmented the fiue loaues two fishes shal also augment in vs his owne gifts Sir I. Cheeke FLIENG Of flâ—ng 〈…〉 time of persecution AND the woman fiedde into wildernesse c. Although the Church knowe most certeinlie that God hath a care for her whose defence is more for her safetie then all the power and fauour of men yet notwithstanding least she might tempt her mainteiner and defender sometimes shee fileth when shée is assailed by enimies and yet for all that she waiteth quietlâ—e for 〈…〉 at the Lordes hande So we reade that Moses fledde for displeasure of the king of Aegypt and abode priuelie with his father in law lethro the Priest of the Madianites by the space of 40. yeares Exo. 2. 21. And also that Dauid and his companie hidde themselues in caues of mountaines for feare of Saules displeasure 1. Reg. 24. 1. And also that Elias hidde himselfe out of the waye by the space of thrée yeares and an halfe to eschewe the wrath of Iezabel 3. Reg. 19. 3. Likewise the hundred Prophets of the Lorde whome Abdias had hidde in two caues for feare of the same lezabel 3. Reg. 18. 4. Concerning which men looke also Heb. 11. 38 â—o did the Lordes Disciples shut the boores to them and kept themselues out of the waie for a 〈…〉 Iohn 20. 19. Paule béeing let downe in a basket by the brethren at Damasco went aside for a while into Arabia Act. 9. 25. Finallie who is ignoraunt of the hiding of 〈…〉 and of other Catholike Bishoppes in the time of the persecutioâ— stirred vp by the Arrians and moreouer of man 〈…〉 Aegypt which sought the innermost courts of the wildernesse by reason of the vngratiousnesse of the same 〈…〉 of whome Eusebius writeth manie thinges in the fourth chapter of his eleuenth booke of the stories of the church c. Marl. vpon the Apoc. fol. 172. ¶ The church was remoued from among the Iewes to the Gentiles which were as a 〈…〉 wildernesse and so it is perfecâ—ted 〈…〉 Geneua Of two manner of fliengs There is a flieng of the bodie a flieng of the minde The one is sometime lawfull and the other neuer The flieng of the bodie is when the true preacher flieth the cruell persecution of tyrants that séekes his death and destruction And this maie he doe lawfullie both by the doctrine and example of Christ. The flieng of the minde is when one flieth from dooing his duetie and will not defend the true doctrine by rebuking and condemning the false Hemmyng FLESH What is vnderstood by flesh FLesh is not vnderstood as though flesh were onelie the which perteineth vnto vnchastitie But Paule calleth flesh héere as Christ doth Iohn 3. All that is borne of flesh that is to wit the whole man with life soule bodie wit will reason whatsoeuer he is or doth within or without because that those al all that is in man studie after the world and the flesh c. Tindale By yâ— déeds of the law no flesh shal be iustified ¶ Flesh in Paule doth not signifie as the schoolmen dreame manifest grose sins for these he vseth to call by their proper names as adulterie fornication vncleanenesse such like but by flesh Paule meaneth héere as Christ doth in the third chapter of Iohn That which is borne of flesh saith he is flesh Flesh therefore signifieth the whole nature of man This flesh saith he is not iustified by works no nor of the lawe Flesh therefore according to Paule signifieth all the righteousnesse wisdome deuotion religion vnderstanding will that is possible to be in a naturall man So that if a man be neuer so righteous according to reason and the lawe of God yet with all his righteousnesse works merits deuotion and religion he is not iustified c. Luther vpon the Gal. fol. 65. That which is borne of flesh is flesh c. ¶ That is fleshlie to wit wholie vncleane and vnder the wrath of God And therefore this worde Flesh signifieth The corrupt nature of man contrarie to which is the Spirit that is the man ingraffed into Christ through the grace of the holie Ghost whose nature is euerlasting and immortall though the strife of the flesh remaineth Beza By the workes of the law no flesh shall be iustified ¶ Flesh is héere taken for man as in manie other places and furthermore hath heere a greater feare for it is héere put to shew the contrarietie betwéene God and man as if you would saie man who is nothing els but a péece of flesh defilâ—d with sâ—â—me and God who is most purs and most perfect in himselfe Beza The meaning of this place following Such shall haue trouble in the flesh ¶ By the flesh he vnderstandeth what things soeuer belongeth to this present life for marriage bringeth with it manie discommodities so that he bendeth more to a sole life not because it is a seruice more agreeable to God then marriage bâ—t for those 〈…〉 which if it were poss 〈…〉 hee would with all men to be void of that they might giue themselues to God onelie Beza What it is to be in the flesh Neither doth Saint Paule in this place where he saith Yée are not in the Flesh meane anie other thing then did the Lord in the Gospell when he said vnto his disciples ye are not of this world Wherefore Ambrose saith that we haue such a nature framed vnto vs as we féele it to be and he addeth moreouer that the wise men of the world are in the flesh because they resist faith and will beléeue those things onelie which are agréeable to reason This place againe teacheth vs that Ambrose by the name of flesh vnderstandeth reason and the higher parts of of
S. Paule vseth it to signifie the verie bread and verie wine or the substaunce of bread and wine not the similitude or likenesse of bread wine without the substance as you fantasie and imagine Craumer 302. FOXES Of the Foxes that Sampson caught ANd Sampson went tooke 300. Foxes c. If a man aske how Sampson got so manie Foxes he must vnderstande that as there are sundrie Regions so are there also in them manie sundrie increase of things In some place there are manie horses and those faire In some place there is great abundaunce of cattell In England there is great plentie of Connies so is there in the Ilands called Baleares In those Regions a man maie easelie in one daie in a little ground take 3. or 400. Conies which to some peraduenture might séeme incredible And so it is said the ther is a verie great abundance of Foxes in Siria speciallie in the borders of Iewrie Wherefore Salomon in his Canticles saith Take Foxes for vs which destroieth the vineyards for they delight most of al in ripe grapes Yea and Dauid saith of the vngodâ—â—e the 〈…〉 be parts of Foxes that is their praie so that their carkasses shall be deuouâ—ed of them And out of the fourth chapter of Nehemias is gathered that the number of them was so great that they could in a manner ouerturne the walles of the citie And Sampson tooke them either by his owne industrie or by the helpe of his friends Pet. Mar. vpon Iudic. fol. 223. FREE How we are free in Christ. THen are the children free ¶ Though we be made frée by the death of Christ yet ought we to be obedient vnto Magistrates and to paie them such tribute as they doe require of vs. Sir I. Cheeke FREE-VVILL How the word Free-wil is not found in all the Scripture THis word Frée-choise or as some men call it Frée-will is not in all the holie Sccipture but is inuented by proud men which would set vp their owne righteousnesse and put downe the righteousnes of God vpon the which also they haue grounded their merites attributing righteousnesse and saluation to their workes by the which thing they denie the merites of the passion of Christ. Rom. 3 24. Gal. 2. 16. The Free-will of man before his fall Frée-will was giuen to man when he was first created by the which he might haue chosen either to sinne or not to sinne August 12. b. 13. cha of the citie of God ¶ All men before sinne had frée-will either to followe the diuell or not Chrisostome in his sermon of the comming of our Lord in his 36. homelie ¶ Man was made good and by his frée-will was he made an euill man And shall he now saith S. Austen being euill make himselfe good seeing that whâ—n he was good he could not keepe himselfe good He hath set fire and water before thée stretch out thine hand vnto which thou wilt ¶ Frée-will before the fall of man was an vpright frée-will before which fire and water was laied of God and the first man did reach his hande to which he would He did chuse fire and forsooke water So the righteous Iudge the same which man being frée did chuse he did receiue he wold haue euill and the same did follow him Augustine in his booke of the new song the 8. chapter But why God did not vphold man with the strength of his stedfast countenaunce that resteth hidden in his owne secrete councell it is our part onelie to be so farre wise as with sobrietie we maie Man receiued indéede to be able if he would but he had not to will that he might be able For of this will should haue followed stedfast continuance Yet is he not excusable which receiued so much that of his owne will he hath thought his owne destruction And there was no necessitie to compell God to giue him anie other then a meane will and a fraile will that of mans fall he might gather matter for his owne glorie Of the free-will of man after his fall Man misusing his frée-will lost both himselfe and his will Augustine in his Ench. to Laurence the 30. chap. No man can beléeue hope or loue vnlesse he will but euen the selfe same will to beleeue to hope loue commeth not but from God Frée-will once made thrall auaileth nothing now but to sinne August ad Boni in his 3. b. 8. chap. That we liue well that we vnderstand aright we haue it of God Of our selues we haue nothing but onelie sinne that is within vs. Aug. de verbis Apost Ser. 10. After that man had sinned with his frée-will we wer cast headlong downe into necessitie as manie as euer came of his stocke Aug. against Fortunatus in the 2. disp It was shewed in Adam what free-will can doe without help it is able inough of it self to do euil but not vnto goodnes except it be holpen of God Au. in his b. of the new song cap. 8. Man is apt and able to wound himselfe but he is not apt able to heale himselfe when he will he maie be sicke not when he will he maie rise Augustine vpon the 98. Psal. All men at the first wer created without fault or vice and all our natures were in health but by the transgression of the same man we haue lost it There hence is drawne mortalitie there hence are so manie corruptions of the minde ther hence is ignorance a difficultie vnprofitable cares and vnlawfull concâ—â—piscenceâ— c. Amb. in his b. of the calling of the Gentiles chap. 3. We had frée-will before sinne to worke well but after sin we had none because we were not able by our owne power and strength after sinne to escape from the power of ye. diuel but as a ship when the sterne is broken is driuen hether and thether where the tempest will so by the diuell we are domen from one sinne to another neither hetherto can doe anie thing but euen as the diuell will And except God deliuer of with his strong hande of his mercie we shall remaine in bondes and chaines of sinnes vnto death Chrisostome in his 36. hom That man of his naturall power without the spirit of God can doe nothing but sin is proued by the words of Christ himselfe He that abideth in me saith Christ bringeth foorth much fruite for without me can ye doe nothing If a man bide not in me he is cast out as a braunch and he shall burne Héere it is plaine that frée-will without grace can doe nothing that is acceptable before God Saint Austen vpon this place of Iohn saith Least anie man should suppose that the braunch of it self could bring foorth at the least waie a little friute therefore saith he not Without me can ye doe a little but Without me can ye doe nothing Therefore whether it be little
his help but goe about without him to helpe them selues by ther owne workes and wisedome or are impatient in their troubles them doth he forsake vtterlie in the middes of their afflictions Sir I. Cheeke What Gods curse is Gods curse is the taking awaie of his benefites As God cursed the earth and made it barren so now hunger dearth warre pestilence and such like are yet right curses and signes of the wrath of God vnto the vnbeléeuers but vnto them that know Christ they are verie blessings and that wholsome crosse and true Purâ—â—torie oâ— our flesh through which all must go that will liue godlie and be saued As thou readest Math. 5. 10. Blessed are they that suffer persecution for righteousnesse sake c. And Heb. 12. 6. The Lord chasteneth whom he loueth and scorgeth all the children that he receiueth Tindale What God appointeth and no more Whatsoeuer thy hand and thy counsell determined before to be done ¶ Héere we doe learne that the enimies of Christ can goâ— no farther then God hath appointed them Therefore let the Preacher of the truth be of good comfort though Satan with all his legion of diuells the world all the mightie Princes thereof doe arise and conspire against them yet they can doe no more then the Lords hand and counsell hath appointed before Sir I. Cheeke How all things come to passe by Gods will ¶ Looke Will Of two wills in God ¶ Looke Will. How God ordeined sinne and yet is not the author of sinne ¶ Looke Sinne. Of the God of this world Iâ— whom the God of this world hath blinded the mindes of them which beléeue not ¶ Satan is Gods minister and can doe no more then he appointeth him to doe Neuertheles Christ calleth him the Prince of this world Iohn 16. 11. And héere the Apostle calleth him the God of this world because the worlde doth most commonlie forsake the true God and serueth him For vnto whom soeuer we obaie we make him our God As S. Paule calleth the bellie their God that are earthlie minded serue their owne bellies Phil. 3. 19. What is meant by the God of Iacob ¶ Looke Iacob What the seate of God is ¶ Looke Seate GODHEAD IN CHRIST How Christs Godhead is vnderstood FOr in him dwelleth all the fulnesse of the Godhead bodelie ¶ We must beware that we doe not with the Antropomorphiâ—es think that God hath a bodilie shape because the Apostle saith that the Godhead dwelleth in Christ bodelie for that is as much to saie that the Godhead doth dwell trulie and naturallie in Christ being a 〈…〉 and◠〈…〉 God and that therefore he is a sufficient treasure of all 〈…〉 riched Sir I. Cheeke ¶ In saieng that the Godhead is reallie in Christ he sheweth that he is verie God Also saieng In him he declareth two distinct natures And by this word Dwelleth he proueth that he is there foreuer Geneua How Christ in his Godhead is euerie where How maie Christ be called a straunger is he departed into a straunge countrie Séeing he is with vs vnto the worlds end and is among them that he gathered in his name Aunâ—were Christ is both God and man hauing in him two natures and as man he is not with vs vnto the worldes ende nor is present with his faithfull gathered together in his name But his diuine power and spirite is euer with vs. Paule saith he was absent from the Corinthians in bodie but he was present with them in spirite So is Christ gone hence saith he and absent in his humanitie which his diuine nature is euerie where And in these saiengs we reserue to both his natures their owne properties Origen in Math. homil 33. GODS MERCIE Of such as presume too much thereof MAnie doe presume so much of Gods mercie that they sinne at pleasure and repent at leasure But be not seduced saith S. Paule for God is not mocked whatsoeuer a man soweth that shall he reape Hemmyng How the Magistrates are called Gods ¶ Looke Iuâ—ges What the nature of Gods word is ¶ Looke Word Nature GODLIE SORROVV What godlie sorrow bringeth to a man FOr godlie sorrow causeth repentaunâ—â— c. ¶ There be two manners of sorrow The one commeth of God and ingendereth repentaunâ—e 〈…〉 life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter For they all sorrowed but the sorrow of Cain and of Iudas was fleshlie and carnall and therefore being without godlie comâ—ort it did driue them to desperation Whereas Dauid and Peter in their godlie sorrow did flie vnto the father of mercies with a true repentant heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirite doth touch he is sorie for his sinnes committed against so mercifull a father and these are the fruites of his repentaunce as witnesse Dauids and Peters teares Others which are sorie for their sinnes onelie for feare of punishment and Gods vengeaunce fall into desperation as Cain Saule Achitophel and Iudas Geneua GODLINESSE What Godlinesse is GOdlinesse is not made of words as wood is made of Trées but it is an earnest loue procéeding from a pure heart and a good conscience and an vnfained faith in which we maie glorifie God and doe good to his people Paule was godlie when he gloried in nothing but in the crosse of Iesus Christ by which the world was crucified vnto him and he vnto the world They are godlesse hypocrites which in word confesse they know God but in deede doe denie him They are Christs which haue crucified the flesh with the affections and concupiscence of it They are of their father the Diuell that in wickednesse doe the desire of the Diuell c. M. Deering GOG AND MAGOG What they were and what they doe signifie SAint Austen in his 20. booke De ciuitate Dei willeth by Gog to be signified the glorious hypocrites of the world by Magog the open enimies of righteousnesse pretending the contrarie As testifieth Berosus the Chaldean in the first booke of his histories 5. chapter Gog was a mightie gouernour in the land of Sabea Arabia the rich vnder Nimroth the great king of Babilon and there ruled with Sabâ—s his Father in the 18. yeare of his raigne In the 38. Chapter of Ezechielâ— Prophecie ver 2. he is called the chiefe Prince of Mosoch and Tâ—â—bal whom some Expositours taketh for Capadoce and Spaine But after the opinion of S. Hierom and Isidorus which was a Spaniard the Hebrue taketh this Thubal for Italy which is much more agréeable to the purpose Magog was the seconde sonne of Iaphet which was the third sonne vnto Noe. This Magog as witnesseth Iosephus in the first booke of his Antiquities the 11. chapter was the first beginner of the Magogites whom the Greekes called the Scythians and we now the Tartarians And all the chiefe
of Saints namely buriall not papistical canoniâ—ation or false worshipping which hath bene vsed with great abuse Marl. vpon Math. fol. 313. How Iohn is thought to worke miracles after his death He is risen from death and therefore are miracles wrought by him ¶ It is an Heathenish beliefe to thinke that men can do greater things after their death then in their life time and héereof did spring the vaine worshipping of dead folkes Sir I. Cheeke ¶ He spake after the common errour for they thought that the soules of them that were departed entered into another bodie Geneua Wherefore Iohn was called Helias Iohn Baptist was called Helias because he came in the spirit and power of Helias most sharply rebuking sin That so men knowing their owne sinfull nature and the damnation yâ— hung ouer them should the more gladly embrace Christ the sauiour redéemer of the world Sir I. Cheeke Wherefore Iohn Baptist did no miracles Iohn did no miracles ¶ God would haue no miracles done by Iohn least the people should haue attributed too much vnto him And therefore he would haue him onely to teach to testifie For as the bodie of Moses his sepulchre are hid vnto this present day and that by the iust prouidence of God least that superstitious flesh in visiting the body of Moses should commit Idolatrie euen so for iust cause Iohn than whome other wise there arose not a greater among womens children wrought no miracles For if so be the gift of miracles had bene ioyned to his doctrine and holinesse of lyfe the people could scarce haue ben driuen srom beléeuing him to be Christ c. Marl. vpon Iohn fol. 394. Of Iohns Baptime The Baptime of Iohn whence was it c. ¶ Héere the Baptime of Iohn is taken for that heauenlye doctrine which he taught For as water doth wash awaye the filthinesse of the bodie so doth true doctrine make the soule cleane deliuering it from superstition and erronious doctrine Sir I. Cheeke Unto what then were ye baptised and they said vnto Iohns Baptime ¶ By this place Iohns Baptime signifieth Iohns doctrine which therefore is so called for that he sealed his doctrine with the seale of Baptime in them that beléeued The Bible note Meaning what doctrine they did professe by their Baptime for to be baptised in Iohns Baptime signifieth to professe the doctrine which he taught and sealed with the signe of Baptime to bée baptised in the name of the Father c. is to be dedicate and consecrate vnto him To be baptised in the death of Christ or for the dead or into one bodye vnto remission of sins is that sinne by Christes death may be abolished and die in vs and that we maye growe in Christ. Math. 3. 11. Mar. 1. 8. Luke 3. 16. Ihon. 1. 27. Act. 1. 5. and 2. 2. 11. 16. Geneua Baptime in this place is taken for the doctrine and not for the lauer of water For the baptime of Christ and the baptime of Iohn which is done in the water is all one els Christ who was baptised by Iohn ought to haue bene baptised againe Héere then we doe gather that these folkes not twice baptised with the water of Baptime but were twice instruccted and at length after perfect instruction they were baptised with water in the name of Christ. Sir I. Cheeke Of the difference betweene Iohns Baptime and the Apostles The difference betwéene the Baptime of Iohn and the Apostles was onelye this that Iohn baptised them to beléeue in Christ that was for to come and the Apostles baptised them to beléeue in Christ which was come alreadie and had suffered for the remission of sinnes of as manie as beléeued in him Tindale IOHN THE EVANGELIST Of this Iohns life written by Saint Hierome IOhn the Apostle whome Iesus loued right well béeing the sonne of Zebedeus and Iames the Apostles brother whome after the Lordes death Herode had beheaded wrote his Gospell last of all the rest being desired there to by the Bishops of Asia both against Cerinthus and diuerse other heretiks But principally against the Ebeonites which euen then arose which Ebeonites auouch that Christ was not before Marieâ— by reason whereof he was enforced to shew of his diuine natiuitie They say that beside this there was an other cause of his writing because that when he had read the volumes of Mathew Marke Luke he well allowed the text of the storie and affirmed that they had said truth but had onely made their storie of one yeares act in the which after the imprisonment of Iohn Christ suffered Wherefore omitting that yeares actes which were sufficientlye entreated of all thrée he sheweth such thinges as were done before Iohn was imprisoned which thing maye euidently appeare to such as shall diligentlye read the volumes of the foure Gospels the which thing also doth take awaie the disagreeing that séemeth to be betweene Iohn the rest He wrote beside the premises one Epistle which beginneth thus That which was from the beginning which we haue heard which we haue seene with our eyes c. The other two which beginne The elder to the well beloued Ladie and her children c. And the elder to the best deloued Caius whom I loue in the truth c. are affirmed to haue bene written of Iohn the Priest whose seuerall tombe is at this day to be seene at Ephesus many suppose that there are two memorials of this same Iohn the Euangelist of which matter we wil entreate after we shal by order come to yâ— lyfe of Papias his scholer In the 14. yeare â—hen at what time Domicianus after Nero stirred vp the second persecution Iohn being banished into the I le of Pathmos wrote yâ— reuelation which is intituled the Apocalips which Iustin the martir and Ireneus doe make Commentaries vpon But after Domician was slaine and all his acts reuoked by the Senate because of his ouermuch crueltie he returned to Ephesus in the time of Prince Neruai and continued there vntil the time of the Emperour Traiane he instituted and gouerned all the Churches of Asia and ther continued till he was impotent for age He died the thréescore and eight yeare after the passion of the Lord Iesus And was buried a little beside the same Citie Eras. in his Paraphras A noâ—able historie of this Iohn When Iohn was returned to Ephesus fr 〈…〉 the I le of Pathmos he was desired for matters of religion to resort to yâ— places borâ—â—ring néere vnto him And comming to a certeine place he sawe a goodly young man both of bodie and countenaunce on whom he east such a fauourâ— that he committed him to the Bishoppe there charging the Bishoppe most earnestly and that two seuerall times to sée him diligently instructed in the doctrine and faith of Christ. And so Iohn returning againe to Ephesus the Bishop toke the young man and brought him home and diligently instructed him in the waies of Christ and
mortifie his body for to liue according to the doctrine yâ— he himselfe did teach least be should be reproued of men when they should sée him doe contrary or contemne yâ— thing which he taught other to doe Ric. Turnar Of Paules vnquietnesse of the flesh ¶ Looke Flesh. How Paule wrought with his hands He abode with them wrought Their craft was to make tents ¶ How doe they followe Paules example which neither giue themselues to the studie of holy Scriptures to feede the flocke of Christ nor yet will labour with their hands but liue idly with the sweate of other mens browes there was a lawe among the Massilians that if any man did go about to liue idly vnder the pretence of some kind of religion he shuld in no wise be receiued into their citie Sir I. Cheeke ¶ Thus he vsed where euer he came but principally at Corinthus because of the false Apostles which preached without wages to winne the peoples fauour His craft was to make tents or pauilions which were made of skinnes Geneua Wherefore Paule wished himselfe to be seperate from Christ. For I haue wished my selfe to be seperated from Christ for my bretheren c. ¶ The Apostle loued his bretheren so entirely that if it had bene possible he would haue bene ready to haue redeemed the casting away of the Israelites with the losse of his owne soule for euer For this word seperate betokeneth as much in this place Beza ¶ He sawe the losse and destruction of his whole nation falling so farre from Gods true religion he considered how far God should be dishonoured when his wonderfull benefits and blessings bestowed vpon his people should take none effect but vtterly be defaced which so mightely moued him the he wished rather to be cut off from Christ then those things should come to passe The Bible note ¶ He would redéeme the reiection of the Iewes with his owne dampnation which declareth his zeale towardes Gods glorie Read Exo. 32. 32. Geneua How Paule had a wife Paule wished that all men were as he was That is hée wished that all the Corinthians which aduaunced themselues of virginitie widowhood could liue chast without a woman as he did which left his wife in an other place then where hée preached that all men were without care as he was which thing commonly followeth marriage ¶ Looke Apostles had wiues what Erasmus saith thereof ¶ Ignatius and also Clemens Alexandrinus which were verie nigh the Apostles time doth plainely affirme that S. Paule had a wife Ecclesiast histo li. 3. cap. 30. What Paule calleth the infirmitie of the flesh Paule calleth the infirmity of the flesh no disease of yâ— body or temptation of the flesh but his suffering and affliction which he suffered in his bodie So that he setteth the same against the vertue and power of the spirit But least we should séeme to wrast and peruert Paules words let vs heare himselfe speaking in the. 2. Cor. 12. 10. Therefore I take pleasure in infirmities in reproches in necessities in persecutions and anguish for Christs sake for when I am weake then am I stronge And in the. 11. chapt 13. In labours more abundant in stripes aboue measure in prisons more plenteous in death oft of the Iewes fiue times receiued I fortie stripes saue one I was thrise beaten with roddes I was once stoned I suffered thrise shipwracke c. These afflictions which hée suffred in his body he calleth infirmities of the flesh and not corporall diseases Of Paules voice Looke Voice PAVLVS SAMOSATENVS Of the heresie that this man taught THis man was Bishop of Antioch He denied the trinitie He taught that Christ tooke his beginning of our lady And was a man onely of our common nature which heresâ—e was condemned by a generall Councell Paulus excommunicated He was about the yeare of our Lord. 267. PEACE How Christ came not to send peace on earth but debate SUppose ye that I am come to send peace on earth I tell you nay but rather debate ¶ So the peace as this world loueth which is then at peace when mens appetites and desires are satisfied and when the euill agrée with the euill came I not to send on earth but therfore came I with yâ— words of very peace to destroy the peace of this world For sith the doctrine of the Gospell which teacheth all peace shal be enuied of many it cannot be but debate must arise euen amongest greatest friends while they that loue this world will sooner exercise cruelty towards them yâ— they loue best then leaue yâ— vices which they haue bene accustomed vnto And againe those whome the fire of the charitie belonging to the Gospell hath touched will by no meanes suffer themselues to be deuided from that which they haue begun to cleaue to Betwixt these two am I not come to set peace but debate Tindale What it is to be at peace with God Because therefore that we are iustified by faith we are at peace with God through our Lord Iesus Christ. ¶ To be at peace with God is none other thing then to haue tranquility rest in our hearts to Godward knowing assuredly the we be accepted of him do please him which thing we finde by fayth onely in that it receiueth forgiuenesse of sinnes newnesse of life euerlasting by mercy obteined at Christs hands Our own workes can bring no such tranquilitie because they be vnsure and engender doubt of which followeth desperation and of it dampnation we are not ashamed of our hope for we are sure by the death of Christ that God loueth vs and will bring our hope to passe ¶ By peace héere is meant that incredible and most constant ioye of minde when we are deliuered from all terrour of conscience and fully perswaded of the fauour of God this peace is the fruit of faith Geneua ¶ By peace which is the fruite of faith is ment the incredible and most constant ioy of minde our conscience being quiet and established in Gods grace The Bible note How peace makers be blessed Blessed be the peace makers c. ¶ To inherit this blessing it is not onely required that thou haue peace in thy selfe and that thou take all to the best and be not offended lightly and for euery small trifle alway ready to forgiue nor sowe â—o discord nor auenge thine owne wrong But also that thou be feruent and diligent to make peace go betwéene person persoÌ„ that thou leaue nothing vnsought to set theÌ„ at one Tin ¶ Cursed be the peace breakers pikequarrellers whispers backebiters sowers of discord dispraisers of them that be good stirrers vp of Princes to battell bée-liers of the true preachers of Gods word c. Tindale What peace offering is To offer peace offering of Oxen vnto the Lorde ¶ Peace offering is to reconcile God towards men to be at peace with them to forgiue
to this word of persecuting The first is touched in Samuel Saule sought or pursued for Dauid euery day but the Lord did not deliuer him into his handes What is it els to séeke a man euery day to slay him but to persecute him continually Of the second we doe read in the same Chapter where he saith But in case he doe hyde him in the earth I will search for him amongst or out of all the thousands of Iuda He meaneth that he will search for Dauid diligently in euery corner and that he will omit nothing touching the persecution of him And Dauid vsed this word properly in the Psalme saieng I will persecute mine enimies and ouertake them I will not returne till they shrinke I will breake them so that they shall not be able to stand they shall fall vnder my féete When he saith I will persecute mine enimies and ouertake them he doth expresse the purpose of them which doe persecute which is bent to this ende to ouertake and catch them whom they doe persecute And whereas he doeth adde I will not returne vntill they doe shrinke it declareth his earnest diligence and desire in the persecution or following And that poynt I will breake them and crush them together that they shall not be able to stand they shall fall vnder my féete expresseth the reuenge which the persecutour entendeth to take vppon him when hée doeth persecute And these bée the partes of full and perfect persecution continually without ceasing to persecute to catch and to reuenge Musculus fol. 516. How some persecution is iust and some wrong If that be the true Church saith Augustin which suffereth persecution not that which doth it so said the Donatist let them aske of the Apostle what church Sara signified when the did persecute hir hand-maid for he saith that the frée woman our mother the heauenly Hierusalem that is to say the true Church of God was figured in that woman which afflicted hir handmayd And a little after Againe I demaunde in case that the good and holy doe persecute none but onely suffer whose saieng suppose they that the same is in the Psalme where we read I will persecute mine enimies and ouertake them and I will not tourne till they shrinke Therefore if we speake and acknowledge the truth that is a wrongfull persecution which the vngodly maketh vpon the Church of Christ and that persecution is iust which the Church of Christ maketh against the vngodly Thus saith Augustine Musculus fol. 518. How the Church doth persecute The Church saith Augustine in the place before doth persecute by louing to reforme and to call men backe from errour and to make them to profite in the truth And it is like the persecution of a louing mother and not of a spitefull stepdame Such I would haue the Church persecution saith Musculus when the rulers of the Church shall in the name of the Church persecute not the innocent but the hurtful more politikely then Church lyke But whereas the false shepheards vnder pretence of heresie and schisme doe persecute not the Goates which they cherish but the true shéepe of Christ which doe follow the voice of their onely shepheard and doe abhorre the voice of straungers with banishment and out-lawe prison wrongfull iudgements snare sword faggot and fire what shall we call it els but the tyranny of Antichrist whereas Augustine sayd that is a wrongfull persecution which the vngodly maketh against the Church of Christ he might well haue added therevnto and that in ten times more wrongfull which the malignant Church worketh against the godly But in his time the Romish Tyranny had not yet so openly set vp hir shamelesse head to practise all kinde of persecutions and publike oppressions of them that would discent from them Musculus fol. 519. Wherefore the true Christians are persecuted Blessed are they that suffer persecution for righteousnesse sake ¶ If the faith of Christ and lawe of God be written in thine heart that is if thou beleeue in Christ to be iustified from sinne or for remission of sinne and consentest in thine heart to the lawe that it is good holy and iust and thy dutie to do it and submittest thy selfe so to do and therevpon goeth forth and testifieth that faith righteousnesse openly vnto the world in word and déede Then will Satan stirre vp his members against thée and thou shalt be persecuted on euery side but bée of good comfort and faint not Call to minde the saieng of Saint Paule 2. Timothy 3. 12. Now all that will lyue godlye in Christ Iesu shall suffer persecution c. Tindale Chrisostome saith Doth the Shéepe persecute the Wolfe at any time No but the Wolfe doth persecute the Shéepe For so Cain persecuted Abel not Abel Cain So Ismael persecuted Isaac not Isaac Ismael so the Iewes persecuted Christ not Christ the Iewes So the Heretikes persecute the Christians and not the Christians the Heretikes Therefore ye shall knowe them by their fruites Againe Chrisostome saith in the same place Whomsoeuer ye sée reioyce in the bloud of persecution he is a Wolfe Iewel fol. 2. Moses saith Ismael plaied or sported with Isaac But Saint Paule saith the same plaieng and sporting was persecution For thus he writeth He that was after the flesh persecuted him that was after the spirit D. Heynes How the Christians in persecution doth multiply The Christians saith S. Austen were bound were imprisoned were beaten wer tormented were burnt and yet wer multiplied c. The miserable ende of certaine cruell persecutors Saule did murder himselfe Achitophel hanged himselfe Iudas did the lyke Sennacherib murdered of his owne sons Herode and Antiochus murdered by lyce Pilate murdered of himselfe Nero murdered of himselfe Dioclesian and Maximianus Emperours deposed themselues Maximinus eaten vp with lyce Maxentius and Pharao both drowned in their owne harnesse PETER Why Peter is called chiefe of the Apostles THey say that Peter was chiefe of the Apostles verely◠as Appelles was called chiefe of Painters for his excellent cunning aboue other euen so Peter may be called chiefe of the Apostles for his actiuitie and boldnesse aboue the other But that Peter had anys authoritie or rule ouer his bretheren and fellow Apostles is false contrary to the Scripture Christ forbad it euen the last houre before his Passion and in diuers times before and taught alway the contrary Tindale fo 143. Of Peters confession When Peter had professed the very true confession of Christ that he was the Sonne of God Christ said to him Thou art Peter and vpon this Rocke I will build my Church that is to say vpon the faith whereby thou hast confessed and acknowledged me And that Christ by this Rocke wherevpon he said he would build his Church did vnderstand and meane himselfe Saint Austen doth write in an Homely which he hath written vpon this place where he saith If Christ would haue layed the
beléeue to sée them As soone therefore as our soules shall enter into the celestiall ioye prepared for vs in Christ we haue the very sight and fruition of that euerlasting blisse which we beléeued and hoped to come vnto and therfore when Christ saith to Peter I haue praied that thy faith shall neuer faile it is ment of the confession that Peter made when he said Thou art Christ the Sonne of God This thy confession Symon Peter this thy faith shall neuer faile vnto the worlds ende And that it may the better stande and flourish see that thou Symon Peter after thou shalt be throughly conuerted which shall bée after my Passion and receiuing of the Holy Ghost in a visible signe Confirma fratres tuos Sée that thou do confirme thy bretheren exhort them comfort them and encourage them manfully to resist Satan and all his people and to cleaue to the faith that thou hast confessed Ric. Turnar When Christ praied for Peter that his faith should not faile it did not follow therfore that he was Pope and could not erre for he erred after that time sundry times and namely when he expressely denyed Christ the Sonne of God But when Christ perceiued Peters timerous boldnesse that shortly after he would shamefully denie him to arme and strengthen him against the temptation which should ensue least the greatnesse of the fault might hurle him downe into desperation hée sayd vnto him Satan goeth about to sifte you lyke Chaffe and to vndoe and destroy you yea you had bene already vtterly lost if I had not praied for you and for thée especially Peter by name that thy faith shoulde not faile because thou wilt fall fowler then the rest And I knowe that God hath heard my prayer For although thou wilt denye me with thy mouth yet thou wilt not denye me with thy heart Thou wilt sinne but sinne shall not raigne in thée so that in thy heart thou shalt not yéelde to naughtie temptations I will suffer thée to haue a foule fall that by the meanes thereof thy timerous boldnesse may be brideled and rebuked And againe that after when thou shalt come to thy selfe and perceiue thine owne infirmitie thy heart shall be touched with compassion against those that shall sinne raising them vp with knowledge and confirming and boldening them with thine example Barnar Ochine Peter I haue praied for thée that thy faith shall neuer faile and thou being once conuerted confirme thy bretheren ¶ Surely that speaketh onely of the fall of Peter knowen to Christ by his godly prescience whereof he gaue him an inckling that after the time of his fall he should not dispaire but retourâ—e againe and confirme his bretheren as he euer being most seruent of them was wont to doe The place doth plainlye open it selfe it cannot be otherwise taken but this to be the verye meaning of it and not to be spoken but to Peter For els his successours must first fayle in the faith and then conuert and so confirme the bretheren Tonstall in the b. of Mar. fol. 1212. Christ sayd to Peter I haue praied for thée that thy faith shal neuer faile ¶ Saint Austen saith Numquid pio petro rogabat c. Did Christ praye for Peter and did hee not praye for Iohn and Iames. Againe This night hath Satan desired to thresh you as it were wheate but I â—aue praied to my father not for Peter onely but for you that your faith may not faile Origen saith Numquid audeamus dicere c. May we dare to say that the gates of Hell shall not preuaile against Peter but shall preuayle against the other Apostles and Rulers of the Church Were the â—â—yes of the kingdome of Heauen giuen onely to Peter And shall no holye man els receiue the same Naye all the thinges both that were sayde before and also that followe after as spoken to Peter are common and belong vnto them all Peters seate what it is Peters seate is no stoole or chayre for what hath the kingdome of God to doe with such baggage but it is a spirituall thing Christ saith in the Gospell The Scribes and Pharesies sit in Moses seate what was Moses seate there a Chayre or a Temple or the Church or Synagogue of the Lord Nay verely for Moses came neuer there But Moses seate was Moses Lawe and doctrine Euen so Peters seate is Peters doctrine the Gospell of Christ which Peter taught and the same doctrine is Peters keyes So that Peters seate Peters keyes and Peters doctrine is all one thing Now is Peters doctrine Paules doctrine and the doctrine of all the twelue Apostles indifferently for they taught all one thing Wherefore it followeth that Peters keyes and Peters seate be the keyes and seate of Paule also and of all the other xij Apostles and are nothing saue the Gospell of Christ. And thus as Peters doctrine is no better then Paules but one thing euen so Peters seate is no greater nor higher or holyer then the seate of the other xij Peters seate now is Christs seate Christs Gospel on the which all the Apostles sate and on which this day sitteth they only which preach Christ truly Wherfore as Antichrist preacheth not Christs doctrine which is Christs Gospell he sitteth not on Peters seate but on the seate of Satan whose Uicar he is and on the seate of his owne lawes and ceremonies and false doctrine wherevnto he compelleth all men with violence of sword Tindale 359. How Peter was rebuked of S. Paule There was a fault in Peters conuersation not any errour in his doctrine or preaching for in their doctrine Peter Paule agréed wonderfull well It is not good and profitable saith S. Austen to correct an open fault in secret An open correction is better then a secret loue Pro. 27. 5. D. Heynes How Peter had a wife ¶ Looke Apostles How Peter suffered nothing for the truth against his will And lead thée whether thou wouldest not ¶ Not that Peter suffered ought for the truth of God against his will for we read that he came with ioye and gladnesse when he returned from the Councell where he was whipped but because this wil commeth not from the flesh â—ut from that gifte of the spirite which is giuen vs from aboue therefore he sheweth ther shuld be a certaine striuing and conflict or repugnacie which also is in vs in all our sufferaunces as touching the flesh Theo. Beza How Peters power was no greater then the rest of the Apostles As Peter was Christs Uicar euen so was Paule and the other Apostles and the one no lesse then the other If it be true that Saint Cipriane doeth write which is also consenting to Scripture He saith thus That Christ spake vnto Peter saieng I say quoth our Sauiour that thou art Peter and vpon this Rocke of stone shall I build my Congregation the gates of hell shal not ouercome it to thée wil I giue the
as the Romaine Emperours were called Caesars or Augusti But wherehence that word was deriued at the beginning this we may by coniecture gather This Hebrew word Pharao amongest other thinges signifieth to auenge and especiall in the coniugation Hiphil Wherefore I thinke that the wise men of the Aegyptians in those auncient times meant by that surname to signifie what manner a thing the function power of a king is namely that that the Prince is the minister of God who as Paule sayth to the Romanes Beareth the swoorde and is auenger agaynst those that doe euill Wherefore the king of Aegypt so often as hée heard that his might cal to memorie that the auenging of sins and wicked factes perteined vnto his office And the subiects being terrified by that name might be kept in true obedience if yet it may be admitted out of the Hebrew tongue to deriue the Etimologie of an Aegyptian worde c. Pet. Mart. vpon the Rom. fol. 264. How Pharaos heart was hardened both by God and himselfe Suppose that there were a Carter hauing many horses which is continually whipped forwarde neither suffereth hée them to stand still They being driuen forwarde must néedes moue and as many as are whole and sound of legges goe vprightly but if there be any amongst them that haue lame or diseased féete or legges they also goe when they are whipped forward but yet slowly and euill fauouredly for they halt but that halting should not be vnlesse they were driuen forward For when the horses stand still the halting is not perceiued but the beginning of halting that is the disease of lamenesse of the legges the horses haue in themselues and receiue it not at the Carters hand So God forsomuch as he by his mightie working perpetually moueth and stirreth vs vp maketh vs to light vppon diuerse occasions which we for that we are euill cannot vse well But in this similitude this difference ought to be noted that it lieth in the hand of God by his liberal grace and spirit to deliuer vs from sinne graffed in vs by nature when it lyeth not in the power of the Carter to heale the diseased féete of the horses c. Pet. Mar. vpon the Rom. fo 265. Why Pharao was called Leuiathan Thou brakest the head of Leuiathan ¶ I am of opinion saith Caluine that Pharao his army are betokned by way of a Metaphore because such manner of speach is verie rife among the Prophets specially when they intreate of the Aegyptians whose land was susteined with fish of the Sea and the riuer Nilus running through it Not without cause therefore is Pharao termed Leuiathan by reason of the commoditie of the Sea because he reigned there as a Whale in the water Caluine PHARISES What the Pharesies were THe Pharises were among the Iewes certeine men which professed a forme of liuing more straight and deuout then other of that people and were therefore called by that name for Phares in the Hebrew tongue signifieth deuided They professed continence virginitie fast and abstinence from meat twise in the sabboth daies They slept onely vpon boords some vpon stones or else on thornes to kéepe them from stirring of fleshly appetite They ware in their foreheads scrowles of parchment wherein were written the tenne commaundements giueÌ„ by God to Moses which they called Philaterias They had in great reuerence their elders insomuch that they would not with a word displease theÌ„ Notwithstanding they beleeued that all things happened by constellation and yet tooke they not away frée will from man They affirmed that soules are immortall and that God shall come to iudgement Héereby they came into wonderfull credence with people wherby they drew to them great multitudes and of them were diuerse good men among whom was Saint Paule Nichodemus and other which afterward were Christs Disciples although the multitude taking the profession for vaine glorie peruerted that honest forme of liuing into hypocrisie deceiuing the people whome Christ sharpely rebuked and declared their folly And yet with some of them which by likelihood wer good men he dined otherwise vsed them familiarly Eliote As concerning the Pharises Saduces and Esses read Iosephus in his second booke De bello Iudaico These were speciall sectes among the people The Pharises professed the more surer knowledge of right and customes of the lawe they were had in great vneration and reuerence of the people and they gate vnto themselues the greatest part of dominion and rule Neither did they onely oppresse the people with the burden of the prescript lawe but also with their owne traditions in the which thing the Saduces were greatlye against them as we read in Iosephus But they are deceiued which thinke them to be so named of the diuision as though they being seperated froÌ„ the order of the common sort of people might take a degree proper vnto themselues They were called also Pherussâ—â— that is to saie Interpreters because not being content with the simple letter they profesied that they had the way to vnderstande secret mysteries Whereof theâ—e arose a wonderfull mixture confusion of errours when as they taking to themselues the dignitie of maistershippe did with their wicked lust and sense and also with wonderfull pride thrust in stéede of the truth their owne inuentions c. Read Act. 23. 6. Marl. vpon Math. fo 45. When the sect of the Pharises began About the yeare before Christ. 150. through the warres and descention of the Iewes there arose among them sundry sectes and opinions in their religions of which ther were thrée sorts The first were called Pharesei that is segregate or chosen They vsed certeine constitutions of men beside the lawe of Moses by which they were segregate from the residue of the people They reputed themselues better then all other They obserued fained fastes praied commonly in the stréetes that they might be séene and called maisters Their learning was somewhat better then the others for they taught the immortalitie after this life that God wold punish sin They beléeued also Messias to come to saue such as beléeued to iudge such as sinned Lanquet Tindale supposeth the Pharesies were righteous men which had professed not as nowe one Dominicke the other Fraunces and an other Barnardyns rules but euen to holde the very lawe of God with praier fasting and almes déede and were the floure of perfection of all the lawe As Saint Paule reioyseth of himselfe Phil. 3. 5. saieng I am an Hebrewe and as concerning the lawe a Pharesie and concerning the righteousnesse of the lawe was faultlesse Tindale fo 201. What the wickednesse of the pharesies was The wickednesse of the Pharesies was the leauen of their Gloses to the morall lawes by which they corrupted the commaundements of God and maketh them no more Gods and their false fayth in the ceremonies that the bare worke was a sacrifice and a seruice to God the significations lost and opinion of false righteousnesse in their
we not to reioice therefore for we shall haue no profit at all thereby but other shall haue the profite that come thereof But this ought to be our chiefe ioye and comfort that we are elect and chosen in Christ Iesu afore the foundation of the worlde were laid whose names are written in the booke of life S. I. Ch. RELEASEMENT How releasement and payment cannot stand togethers THe Lord forgaue the seruaunt his debt ¶ By this it appeareth that saluation falleth vnto men by releasement of the debt and not for satisfieng of the debt For releasement and payment cannot stand in one respect together It ouerthroweth Popish satisfaction which say they must be done by Pilgrimages fasting and almes deedes It quencheth the fire of Purgatorie For where the debt is forgiuen the debter ought not to be punished RELIGION How couples ioyned in marriage of diuers Religions is doubtfull THe prohibition of S. Paule is that we drawe not the yoake with the vnbeleeuers which thing is to be vnderstood not only of doctrine but of all trade of life For he that toucheth pitch saith Salomon shall be defiled therewith For it cannot bée but that he which keepeth company with the vngodlye must néedes himselfe gather some infection thereby As Salomon kéeping companie with Heathen women became an Idolater Achab through the counsell of lezabel slewe the Prophets Hemmyng Be not vnequally yoked with the Infidels ¶ He séemeth to allude to that which is written Deut. 22. 10. where the Lord cōmaundeth that an Oxe and an Asse be not yoked together because the match is vnequall So if the faithfull marry with the Infidells or els haue to do with them in any thing vnlawfull it is héere reproued Eccl. 13. 18. Geneua How the Diuell is sory to see the religion of Christ flourish Diabolus gentium vocatione cruciatur c. The Diuell is sore greeued with the calling of the Heathen to the faith and with the daily decresing of his power sorrowing to sée himselfe forsaken and Christ the true King to be worshipped in all places therefore he deuiseth guyles and imagineth dissentions REMEMBER How God is said to remember GOd remembred Noe. ¶ This is not so to be vnderstood that there is any forgetfulnesse in God But the Scripture speketh after the manner of our speaking As when we maye delyuer a man that is oppressed and doth it not then it is sayde we doe forget him And when we begin to goe about his delyueraunce then it is said we doe remember him REMNAVNT Of the remnaunt that God saith he had reserued I Haue reserued vnto my selfe seuen thousand men c. ¶ He speaketh of remnaunts and reserued people which were chosen from euerlasting and not of remnaunts that should bée chosen afterward For they are not chosen because they were no Idolaters but therefore they wer no Idolaters because they were chosen and elect Theo. Beza RENT What is ment by renting of clothes HE rent his clothes ¶ It was specially vsed among the Hebrues to rent clothes when the glory of God was contemned And héere where they feared God so little as to kill their owne brother T. M. Then they rent their clothes ¶ To signifie how greatly the thing displeased them and how sorie they were for it Geneua What is ment by renting of our hearts Rent your hearts and not your garments Ioel meaneth that it is to no purpose for men to haue great store of ceremonies and to martir themselues much in outward sight of the world except their hearts be broken before And what manner of renting or breaking is it that God requireth in our hearts it is that we should be cast downe and humbled before him that when we perceiue any signes of his wrath specially when we feele the blowe of his hand already we should be patient assuring our selues that all commeth for our sinnes and that we doe not as many doe who when they be beaten with Gods rod chawe their bridles lyke mules and conceiue I wot not what a fiercenesse bitternesse which serue to set them in a rage against God notwithstanding that they make countenaunce as though they were well tamed But contrariwise as I haue said it behooueth our hearts to be rent according to the exhortation that is made vnto vs in the Psalme by laieng our hearts open before God to the ende that he should knowe all that is within it Then let vs follow the said saieng of the Prophet Ioel that we should not rent our garments but our hearts rather for therein will the true repentaunce shewe it selfe Cal. vpon Iob. fol. 46. And rent your hearts c. ¶ Mortifie your affections and serue God with purenesse of heart and not with Ceremonies Geneua REPENTAVNCE What Repentaunce is and the definition thereof REpentaunce is an vnfained tourning to God whereby wée being of a sincere feare of God once humbled doe acknowledge our sinnes and so by mortifieng our olde man are afresh renued by the spirit of God Bulling fol. 562. Repentaunce is a very displeasure which man hath in his heart of his sinne the which ingenderesh in him an hatred against sinne a desire to liue better in time to come reseruing his life to the will of God Peter Viret Repentaunce is nothing but a conuersion of the minde and an alteration of the former opinion as appeareth by the sayeng of the Prophet Turne vnto me and ye shall be safe Againe I will not the death of a sinner but that he turne liue Also Repent and amende that your sinnes may be done away Marl. Repentaunce is an inward thing which hath his seate in the heart and minde and bringeth foorth fruits in chaunging the life Marl. vpon Math. fol. 47. Concerning this word Repentaunce as they vsed Penaunce the Hebrue hath in the olde Testament generally Sob Turne or be conuerted for which the Translation that we take for S. Hieromes hath most part Conuert◠to turne or to bee conuerted And sometime Agite poenitentiam And y◠Gréeke in the new Testament hath perpetually Metanoeo to tourne in the heart and minde and to come into the right knowledge to a mans right wit againe for which Metanoeo S Hieroms translation hath sometime Ago poenitentiam I doe repent Sometime Poeniteor I am repentaunt Sometime Habeo poenitentiam I haue repentaunce Sometime Poenitet me it repenteth me And Erasmus vseth much this word Recipisco I come to my selfe or to my right minde againe And the very sense and signification both of the Hebrue also of the Gréeke word is to be conuerted and to turne to God with all the heart to know his will and to liue according to his lawes and to be cured of our corrupt nature with the Oyle of his spirit wine of obedience of his doctrine which conuersion or turning if it be vnfained these foure doe accompanie it and are included therein Confession not in
that he reconciled vnto Christ to testifie our duties vnto God and to shewe our selues thankâ—ull vnto him and therefore they be called Sacrifiâ—es of laudo praise and thankes giuing The first kinde of sacrifice Christ offered to God for vs. The seconde kinde wée our selues offer to God by Christ. And by the first kinde of sacrifice Christ offered also vs vnto his Father and by the seconds we offer our selues and all that we haue vnto him and the Father And this sacrifice generally is our whole obedience vnto God in kéeping his lawes and commaundements of which manner of sacrifice speaketh the Prophet Dauid saieng A sacrifice to God is a contrite heart And S. Peter saith of all Christian people that they be an holy Priesthood to offer spirituall sacrificesâ— acceptable to God by Iesus Christ. And Saint Paule saith that alwayes we offer vnto God a sacrifice of laude and praise by Iesus Christ. Cranmer How the Priests cannot offer vp Christ in sacrifice No man saith S. Paule can offer vp a greater sacrifice then himselfe The Priests therefore cannot offer vp Christ in sacrifice because Christ being offered vp must néedes be the greatest sacrifice and so can he not be when a Priest sacrificeth him selfe for if the Priest sacrificed himselfe he should be yâ— greatest sacrifice yâ— he could offer for no man can offer a greater sacrifice theÌ„ himself yea god requireth none other sacrifice but our selues as writeth S. Paul Giue your selues a liuing sacrifice to God And the Psalmist The sacrifice that God accepteth is a penitent spirit a contrite and an humble heart Whereby it is manifest that the Congeegation redeemed by the sacrifice offered on the Crosse doth not nor cannot offer by the sacrifice of Christs body for as S. Paule writeth he cannot be offred vp but be dyeth Wherefore he offered vp himselfe once for all because hee could not dye but once c. Crowley How it is to offer our bodies a quicke sacrifice Make your bodyes a quicke sacrifice ¶ The sacrifices of the new Testament are spirituall This is a sacrifice most acceptable vnto God if we mortifie our mortall bodyes that is to say if we kill and â—lay our fleshly concupiscencâ—s carnal lusts and so bring our flesh through the helpe of the spirit vnder the obedience of Gods holy lawe Sir I. Cheeke ¶ The Iewes in Moses law were commaunded to offer vp the carkases of beasts but Christians should exhibite their own liuely bodyes for a sacrifice to God in mortifieng their carnall lusts and seaming themselues by faith to godlinesse and charitie The Bible note ¶ In stéede of dead beasts liuely sacrifice In steede of the bloud of beasts which was but a shadowe and pleased not God of it selfe the acceptable sacrifice of the spiritual man framed by faith to godlinesse and charitie Geneua What manner of sacrifice we offer to God By him therefore offer we the sacrifice of land ¶ We béeing a liuely priesthood doe offer 3â— manner of sacrifices The first is the sacrifice of praise and thanks giuing which S. Paul doth héere call the fruite of our lips The seconde is mercie towarde our neighbour as the Prophet Ose saith I will haue mercy and not sacrifice Read the. 25. Chap. of Mathew The third is when we offer our bodies a liuely and an acceptable sacrifice to God mortifieng our carnall and fleshly concupiscences Rom. 12. 1. Sir I. Cheeke Of the sacrifice of the table and of the sacrifice of the crosse S. Cipriane opening the difference of these two sacrifices saith thus Our Lord at the table wheras he sate at his last supper with his disciples with his owne hands gaue not his own very body and very bloud realy and indeed but bread and wine but vpon the Crosse he gaue his owne body with the souldiers hands to be wounded What the sacrifice of righteousnesse is Then shalt thou be pleased with the sacrifice of righteousnesse c. ¶ The sacrifice of righteousnesse is the mortifieng of the flesh and meekning of the hearts the praising of God and knowledging our selues sinners T. M. Offer the sacrifice of righteousnesse ¶ That is serue God purely and not with outward ceremonies The difference betweene a sacrifice a sacrament If a man say of the sacrament of Christs body and bloud that it is a sacrifice as well for the dead as for the quicke and therfore the very déede it selfe iustifieth and putteth away sinne I answere that a sacrifice is the slaieng of the body of a beast or a man wherfore if it be a sacrifice then is Christs body ther slain and his bloud there shed but that is not so And therefore it is properly no sacrifice but a sacrament and a memoriall of that euerlasting sacrifice once for all which he offered vpon yâ— crosse now a. 15. hundred yeres agoe and preacheth only to them that are alyue c. Tindale What sacrifices do signifie Sacrifices doe signifie the offering of Christs body on the Crosse. D. Hâ—ynes Of the Leuiticall sacrifices When any of you will bring a sacrifice vnto the Lord. ¶ That the Leuiticall sacrifices were preachings of the passion and death of Christ and of his Gospell which should afterward be published throughout all the world men hath not dremed it but the Holy ghost hath taught it by many testimonies as wel of the olde Testament as of the new As Psa. 39. Esay 41. Ioh. 1. 1. Pet. 1. Heb. 10. c. Of sacrifices made by fire Euen a sacrifice made by fire ¶ In the whole Burnt-offering all was consumed but in the Offering made by fire onely the inwards were burnt The Bible note What the sacrifice of thankes is The Sacrifice of thankes is our obedience in walking in those good workes that God hath prepared for vs to walke in Crowley He shall bring vnto his thanke offerings vnleauened bread ¶ The Hebrue word signifieth to praise and giue thanks this sacrifice they vsed when any man knowledged himselfe to bée a sinner and confessed his sinnes vnto the Lord willingly to reconcile himselfe vnto him The Bible note ¶ Peace offerings containe a confession and thankes giuing for a benefite receiued and also a vowe and a free offering to receiue a benefit Geneua The sacrifice of the olde law what it ment Although in the olde Testament there were certaine sacrifices called sacrifices for sinne yet they were no such sacrifices that could take away our sinnes in the sight of God but they were ceremonies ordeined to this intent that they should be as it were shadowes and figures to signifie before hande the excellent sacrifice of Christ that was to come which shoulde bée the very true and perfect Sacrifice for the sinnes of the whole world Cranmer SACRILEDGE What Sacriledge is SAcriledge is rashly to touch or to vsurpe vnto himselfe holy things which are dedicated vnto God
béeing receiued Christ departeth For there is no agréement betwéene Christ and Behal Marl. vpon Iohn fol. 441. How the standing of Satan among the Angels is to be vnderstood And Satan also came among them ¶ It is not so to be vnderstood that Satan wound himselfe in as though he had bene of the company and order of the Angells but it is to shewe vs that he is vnder Gods obeysaunce as well as the Angells howbeit that it is in a farre other qualitie For the Holy ghost nameth him aduersarie whereas the Angels be called the children of God to signifie vnto vs that the Angells â—â—e â—bey with their good will and that they be willing seruants whereas Satan is inforced so as there is nothing but necessitie and constraint in him Cal. vpon Iob. fol. 16. When the seruaunts of God came and stoode before the Lord Satan came also among them ¶ Thinke not that God sometime appeareth to the Angells and sometime not for the good Angels do alwaies see the face of God neither communeth God either with the Angels or with the Diuel with bodely speach but the holy ghost in the scripture speketh many things vnto vs according to our féeling and vseth a manner of speaking familiar vnto vs attributing appearing speaking enquiring and aunswering to God and to Angells which thing man onely vseth to the intent that we thereby may the easlier perceiue his meaning The comming of the Angells héere is none other thing then to giue accompts of the office enioyned them which they giue knowing that God seeth with what trust they did it and to giue thankes and waite for their reward They came saith Origen honouring magnifieng praising giuing thankes Of Satan also writeth he thus He came neither with gooing too or comming in but he came in thought counsell and most wicked desire to accuse the righteous before God his thought and desire are taken for a comming The Diuell then is counted to haue come into the sight of God not that the most wicked came indeede in the sight of the good God but because his cruell and most wicked thoughts came into the sight of God And thus euen now a dayes also commeth the Diuell with them into the sight of God in that he daily accuseth findeth faults persecuteth and troubleth the godly T. M. ¶ This declareth that although Satan be aduersarye vnto God yet is he compelled to obey him and doe him all homage without whose permission and appointment he can do nothing Geneua Of the man that Paule deliuered to Satan what it meaneth To deliuer him to Satan ¶ To deliuer to Satan is 〈…〉 banish a man from the Congregation of the faithfull which is the mysticall body of Christ. Ye shall vnderstand that there vs but two Kingdomes that is to say the Kingdome of Christ which is the Church or Congregation of the faithfull and the Kingdome of Satan Whosoeuer then is a rotten member cut off from the body of Christ he is immediately receiued into the kingdome of the Diuell as though he were delyuered vp vnto Satan and that ought to be done to the intent that carnal and fleshly wisdome hautines of minde may be ther-through abated Sir I. Cheeke ¶ Which is to be as an Heathen man and Publican For being wounded with shame and sorrow his flesh or olde man should dye and the spirit or new man shall remaine alyue and enioye the victorye in that daye when the Lord shall iudge the quicke and the dead 1. Pet. 4. 6. Geneua How Peter is called Satan Get thée behinde me Satan ¶ The Hebrues call him Satan that is to say an aduersarie whom the Grecians call Diabolos that is to say slaunderer or tempter But it is spoken of them that either of mallice as Iudas Iohn 6. 70. or of lyghtnes and pride resist the will of God Beza ¶ Which words signifieth an aduersarie who resisteth the wil of God either of mallice as did Iudas or of rashnesse and arrogancie as Peter did Geneua ¶ We ought to rebuke sharply all them that goe about to pluck vs away from the obedience that we owe vnto God and to his word Sir I. Cheeke How Satan can do no more then God permitteth him Go then went they out departed into the Heard of Swine ¶ Satan the diuel can do no more then God doth permit suffer him no not so much as to enter into a filthie hog we are much better then many Hogges before God if we cleaue vnto his sonne by faith Sir I. Cheeke How Satan entered into Iudas And after the soppe Satan entered into him ¶ He was entered into him before as this Euange list affirmeth in the beginning of this Chapter verse 2. but now began he more to inforce his strength and more openly to shewe himselfe In like manner as the Apostles had the Holy Ghost before Christs resurrection when they beléeued in him when they confessed him to be the Sonne of God but they euidently receiued him when Christ was ascended Act. 2. Tindale Of the binding vp and loosing againe of Satan And I saw an Angell descending from heauen hauing a key of the bottomlesse Pit a great chaine in his hand he tooke the Dragon the old Serpent which is the Diuell Satanas bound him for a thousand yeares and put him in the bottomles dungeon shut him vp signed him with his seale that hée should no more seduce the Gentiles till a thousand yeres were expired and after that he must be loosed againe for a litle shew of time And I saw seates and they sate vpon them and iudgement was giuen vnto them and the soules I sawe of them which were beheaded for the testimonie of Iesus ¶ By these words of the Reuelation héere recited three special times are to be noted First the being abroad of Satan to deceiue the world Second the binding vp of him Thirdly the loosing out of him againe after a thousand yeres consumate for a time Concerning the interpretation of which times I sée the common opinion of many to be deceiued by ignoraunce of Histories and state of things done in the Church supposing that the comming vp of Satan for a thousand yeares spoken of in the Reuelation was ment from the time of Christ our Lord. Wherein I graunt that spiritually the strength dominion of Satan in accusing and condemning vs for sinne was cast downe at the passion and by the passion of Christ our Sauiour and locked vp not onely for a thousand yeare but for euer and euer Albeit as touching his malitious hatred and fury of that Serpent against the outward bodyes of Christs poore Saints which is the héele of Christ to afflict and torment the Church outwardly that I iudge to bée meant in the Reuelation of Saint Iohn not to bée restrayned till the ceasing of those terrible persecutions of the Primitiue Church At which time it pleased God to pittie
kicke against the manifest and knowen truth and so to dye without repentaunce with a dispaire of the mercie of God in Iesus Christ is to sinne against the Holy ghost Sir I. Cheeke But whosoeuer c. ¶ That is he that striueth against the truth which he knoweth and against his owne conscience cannot retourne to repentaunce for he sinneth against the Holye ghost Geneua He resisteth the Holy ghost which openly repugneth against the veritie of God and by despite enforceth himselfe as much as he can to ouerthrow it Now a man may sinne willyngly yet be not in wil to warre against God or to blaspheme his holy word Caluine It is named the sinne of the Holy ghost not against the godhead of the Holy ghost for the same God is also father sonne nor against the person of the Holy ghost for it is no greater then the person of the Father and of the Sonne but it is to sinne against the graces of the spirite within vs and so to sinne against them that we contemne and despise them treade them vnder féete accompt them prophaneâ— and maliciously cary them away to all wantonnesse This then is sinne against the Holy ghost In a continuall Apostacie and general falling from God to sinne against thine owne conscience so that thou despise the graces of God which he had giuen thée to the setting foorth of his praise and turne them to the contempt of his maiestie and glorie By the example of Satan and the Angels that fell from heauen by Caâ— that flew his brother by the Scribes Pharesies against Christ and Iulianus the Emperour and that is written before it appeareth that the sinne of the Holy ghost is a generall Apostacie from God with wilfull malitious vnrepentaunt heart to persecute the truth vnto the ende As manie as doe feare at the remembrance of this sinne they are as farre from it as the East is from the West for this sinne is a mocking and scoffing of the Sonne of God it is not a wéeping and mourning Deering When couetousnesse findeth aduauntage in seruing falshood it riseth vp in an obstinate mallice against the truth and séekeâ—h all meanes to resist it this is sinne against the Holy ghost As by example Balaam the false prophet though he wi 〈…〉 that God loued Israel and had blessed them promised them great things and that he would fulfill his promise yet for couetousnesse and desire of honour fell into such mallice against the truth of God that he sought how to resist and to cursse the people Christ saith It shall neuer be forgiuen héere nor in yâ— world to come that is that as the sinne shall be punished with euerlasting damnation in the life to come euen so shal it not escape vengeaunce heere as thou séest in Iudas Pharao and in Balaam and in all other Tyrants which against their consciences resisted the open truth of God The cause why it shall not be forgiuen is for that the offender cannot repent but is vtterly shut out from repentaunce hath his heart hardened for if he were able to repent he shuld be pardoned because that by repentaunce and faith all things are washed away Wherefore the Holy ghost will rebuke the world of sinne Of sinne because they beléeue not in me ¶ Unbeléefe is that sinne that condemneth the world by the world vnderstand the wicked reproued and vnfaithfull and not all the creatures that be in the world and faith is the righteousnes of beléeuers This thing because the world and naturall reson will not know but will be iustified saued by their owne works is euen it wherof the Holy ghost shall rebuke the world and shew that it shall be iustly condemned Tindale Of sinne c. His enimies which contemned him and put him to death shall be conuict by their owne conscience for that they did not beleeue in him Act. 2. 27. And shall knowe that without Iesus Christ there is nothing but sinne Geneua How sinne is taken in this place following And by sinne condemned sinne in the flesh ¶ Sinne is héere taken for a sinne offering after the vse of the Hebrue tongue Tindale God through the sacrifice of sin which Christ his onely sonne offered vpon the Crosse in his flesh and abolished sinne which raigned in our mortal bodies The Bible note Of sinne vnto death how it is declared There is a sinne vnto death and for it I say not that thou shouldest pray ¶ Whatsoeuer sinne we sée in the world let vs pray and not dispaire for God is the God of mercie But for the sinne to death which is resisting grace fighting against mercie open blaspheming of the Holy ghost affirming yâ— Christs miracleâ— are done in Belzabub and his doctrine to be of the diuell I thinke no Christen man if he perceiue it can otherwise pray then as Paule prayed for Alexander the Coppersmith the 2. to Timothy the last that God would rewarde him according to his workes They that goe backe againe after they knowe the truth and giue themselues willingly to sinne for to follow it and persecute the doctrine of truth by profession to maintain falshood for their glory and vauntage are remediles as ye may sée Heb. 6. and 10. Balaam so sinned the false Prophets in the olde Testament so sinned the Pharesies so sinned Alexander so sinned and now many so sinne following their pride couetousnesse Tindale ¶ What this sinne vnto death is our Sauiour Christ doeth sufficiently declare saieng If ye will not beléeue ye shall dye in your owne sinnes So that this sinne vnto death is nothing els but a wilfull obstinate infidelitie this sinne no man that is borne of God doth commit though of frailenesse we be subiect to sinne as long as we liue Sir I. Cheeke If we sinne willingly after we haue receiued yâ— knowledge of the truth ¶ This is the sinne whereof is spoken Mat. 12. 31. that is the sinne of blasphemie against the Holy ghost which sinne Iohn calleth the sinne vnto death 1. Iohn 5. 16. ¶ They sinne willingly which of set purpose and mallice doth withhold the truth in vnrighteousnesse and lying which know that in all the world ther is no other Sacrifice for sinne but that onely Omnisufficient sacrifice of Christs death and yet they will not commit themselues vnto it but rather despise it and abide still obstinately in their wickednesse and sinnes vnto such remaineth a most horrible and dreadfull iudgement Sir I. Cheeke For it is not possible that they which were once lightened haue tasted ¶ This text denieth not impossibilitie of mercie in God but the impossibilitie of repentaunce in such men as malâ—tiously forsake the truth blaspheme Christ take part against the Holy ghost For the truth is that with the Lord ther is mercie plenteous redemption Psa. 130. 7. So that whosoeuer calleth vpon his name shal be saued Ioel.
2. 31. Ro. 10. 13. Now they that forsake the truth blaspheming Christ taking part against the Holy ghost cannot repent For if sinners would conuert call vpon God they should be sure of remission Tindale Christ himselfe said vnto the Pharesies Euery blasphemiâ— shall be forgiuen but the blasphemie against the Holy ghost which Iohn calleth a sinne vnto death shall neuer be forgiuen but is guiltie vnto euerlasting damnation What sinne or blasphemie is this Uerely that declareth S. Marke saieng They said he had an vncleane spirite that was the sinne vnto death euerlasting that was the sinne that should neuer be foruen He proueth so euidently vnto them that his miracles wer done by the spirit of God that they could not denie it and yet of an hard and obstinate hart euen knowing the contrary they said that he had a Diuell within him These Pharesies dyed not forthwith but lyued peraduenture many yeares after Notwithstanding if all the Apostles had praied for these Pharesies while they were yet liuing for all that their sinne shoulde not haue bene forgiuen them And truth is that after they dyed in impatiencie and desperation which was the fruit of their sin but not the sinne it selfe Now see ye the meaning of this text and what the sinne vnto death or against the Holy ghost is If any man perceiue his brother to sinne a sinne not vnto death that is not against the Holy ghost let him aske he shall giue him life that is let him pray vnto God for his brother and his sinne shall be forgiuen him But if he see his brother sinne a sinne vnto death that is against the Holy ghost let him neuer pray for him for it booteth not and so is not the text vnderstood of prayer after this lyfe as Master Moore imagineth but euen of prayer for our brother which is lyuing with vs. I. Frith How our sinne is made Christs sinne Longe a salute mea ¶ Séeing that this is most true that S. Paule saith of Christ that he neuer did sinne neither was there any guile or deceipt found in his mouth how then can these words be verified in the person of Christ Longe á salute mea verba delictorum meorum The words of my sinnes or my sinfull words are â—arre from my health Uerely they cannot bée applyed to Christ for his owne person Neuerthelesse after the minde of S. Austen these words are therefore spoken by Christ the head because they be only verefied in Christs members So that the Prophet maketh Christ in this place to speake in his owne person that thing which is verefied of vs that be sinners for whose sake he suffered his death passion that in this place is so lyuely touched Yea this is S. Austens saiengs these be his words Christ did wel say My sinful words are far from my health not for any of his owne sinne Sed nostra delicta sua delicta fecit vt suam iustitiam nostram iustitiam facerit But hée hath made our sinnes to be his sinnes that he might make his righteousnesse to be our righteousnesse That is he is contented to be reputed and deemed as a sinner because that in his vniust suffering he might iustly saue sinners that beleeue in him The most part of the learned Expositours be of this minde Ric. Turnar How sinne is forgiuen in Baptime Saintâ— Austen saith that all sinne is forgiuen in Baptime not that it should not be at all but that it should not be reckoned for sinne Sinne offering what was ment thereby They that offered a Sinne offering must lay their hand vppon it meaning that they themselues had deserued that death also that they did consecrate it to God therby to be sanctified Sold vnder sinne ¶ Looke Solde SION What Sion is AS many as haue euill will at Sion ¶ Sion in the Scripture signifieth the whole Church and Congregation of God and euery faithfull soule that hath his whole intent affection desire towards God T. M. What the daughters of Sion signifieth Therefore shall the Lord shane the heads of the daughters of Sion ¶ To shaue the heads of women is to make them confounded and ashamed for it is a shame for a woman to be shauen 1. Cor. 11. 5. So that the Prophet héereby signifieth by a borrowed speach that the Lord shall make the daughters of Sion by which vnderstand the women of Iewrie confounded and ashamed and bring them to extreme aduersitie and pouertie and euen to naught Iosephus maketh mention that Hierusalem which was the chiefe Citie thereof was once so famished that a certaine woman of the Citie eate hir owne childe Albeit some vnderstand euen heere also by the daughters of Sion the townes villages and castells of Sion as it doth indéed oftentimes in the Scripture Because the daughters of Sion are hautie c. ¶ He meaneth the people because of the pride and arrogancie of their women which gaue themselues to all wantonnes dissolution Geneu SIR How men of countenaunce may be called Sir SIr we would faine sée Iesus ¶ These Greekes call Philip Sir and he refuseth not the same It was the custome of those Countries to call men of wealth and countenaunce by that name Wherevpon also Mary Magdalen called Christ at the Sepulcher after he was risen Sir when as notwithstanding she tooke him to be a gardener The Apostles did not gainsay this custome neither were they serupulous in the same as we sée the Anabaptists to be Mar. vpon Iohn fol. 434. SIRTES What the Sirtes were LEast we should haue fallen into the Sirtes ¶ Sirtes are periâ—lous sundry places in the Sea about the coasts of Affrica of the nature of Whirlepooles Tindale SISTER How Abraham made his wife to say she was his sister SAy I pray thée that thou art my Sister ¶ By this we maye learne not to vse vnlawful meanes nor to put other in danger to saue our selues Read ver 20. Albeit it may appeare that Abraham feared not so much death as that if he should dye with out issue Gods promise should not haue taken place wherein appeared a weake faith Geneua ¶ Looke Abraham SIT What it is to sit in the Temple of God SHall sit as Godin the Temple of God ¶ To sit in the Temple of Ged is to rule in the consciences to commaund wher God onely hath place ought onely to raigne which is as much as to be exalted aboue God Tindale Who sitteth in the Temple of God Compare the commaundements of God with the constitutions of men and you shall easely vnderstand that the Bishop of Rome whom they call the Pope to sit in the Temple of God as God and to be exalted aboue all that is called God It is written The Temple of the Lord is holy which is you Therfore the conscience of man is the Temple of the Holy ghost in which Temple I will proue the Pope to
of men by manifest signes of his Diuinitie Geneua How the sonne is punished for the fathers fault He shall dye the death and his bloud shall be vpon him ¶ He sheweth how the sonne is punished for his fathers fault that is if he be wicked as his Father was doeth not repent he shall be punished as his father was or els not Geneua SONNE OF GOD. How Christ is proued to be the Sonne of God THou art my sonne this daye haue I begotten thée ¶ That is this daye haue I declared that thou art my naturall son meaning especially the time in which he made him knowen in the world by his wonderfull workes as S. Paule ment when he said God was made manifest in the flesh noting the working of the spirit working in his birth life death resurrection ascension so this daye noteth no perticular time but al times in generall wherein God hath shewed his power in Christ as especially in the time he liued among vs c. Deering Of the Sonne of Gods deliuering vp his kingdome vnto his father Then commeth the ende when he hath deliuered vp the kingdome to God the father when he hath put downe all rule authoritie and power for he must raigne till he haue put all his enimies vnder his feete but where he saith all things are put vnder him it is manifest that he is excepted which did put all things vnder him when all things are subdued vnto him then shall the sonne also himselfe be subiect vnto him that put all things vnder him that God may be all in all ¶ S. Paule in this place doth the Corinthians to wit that then shall the ende come that all things shall be subdued vnto Iesus Christ and Christ his Sonne shall delyuer vnto his Father his kingdome that is the Church the whole number of the elect which he hath by his death redéemed Then also Christ the son himselfe shall be subiect vnto the father touching the dispensation of his flesh in his members the Saints by which it is meaned that then the mysterie of Christ shall cease the preaching of the Gospell shall be left and no longer any such in the euerlasting kingdom of God the saints shal be as was in the militant Church when the world was subiect vnto the preaching of the Gospell For wher no sin nor disease is ther néedeth no remission or medicine And this subiection of the Saints shal be the most frée kingdom vnto them for then Iesus Christ very God man shal be al in al God in God raigning in all things creature in creatures to God subiect as a creature c. Uerely touching the dispensation of the flesh and the misterie now in force and vre Christ shal be subiect to his father but being true God and cousubstanciall sonne of God the Father hath and shal euerlastingly haue one indiuisible raigne kingdome with the father I. Proctor ¶ Now Christ shall surrender the Kingdome that was giuen vnto him that we may cleaue perfectly vnto God howbeit he shall not by that meanes vtterly giue vp his kingdom wherof as the Scripture teacheth there is no ende but he shall as it were conuay it from his manhood to his Godhead For then we shall haue an open entrie and frée accesse to the diuine maiestie where now our weaknesse will not suffer vs to approch Christ then shall this waye bée subiect to his Father for then the vale shall be taken away and the office of his mediation shall some way cease and we shall sée God face to face raigning in his glory without any countring or meane And where S. Paul saith that God may be all in all some think he speaketh so because we shall haue than without any meane many commodities which God now ministreth vnto vs by creatures For maintenance of our lyfe we shal then haue no néed of bread and drinke c. Neither for edifieng shall we haue any néede of the Sacraments of the Church nor the outward word of the Scripture nor Ecclesiasticall offices for God by himself shall be all in all Other teach the meaning of those wordes to be that the flesh shall couet no more the spirit but God shal possesse euery part of vs and raigne in vs fully perfectly which thing in this life is only begun B. Traher ¶ Looke Subiection How the sonne of God is equall to his father Thought it no robbery to be equall with God ¶ If the sonne be equall to the father then is ther of necessitie an equalitie which Arrius that Heretike denieth And if the sonne bée compared with the father then is there a distinction of persons which Sebellius that heretike denieth Beza Who are the sonnes of God The sonnes of God are the sonnes of Seth which hadde instructed and nourished them in the feare of God The sonnes of men are the sonnes of Cain instructed of him to all wickednesse Tindale The sonnes of God séeing the daughters of men that they were faire S. Austen saith that those which are ther called the sonnes of God were in very déede men namely comming of the stocke of Seth. For when they worshipped God truly sincerely and called vpon him holily and purely being adorned with his fauour and grace they are called by the Scriptures the sons of God But when at the length they began to burne in filthie lusts with those women which came of the stocke of Cain and by that meanes fell into fellowship with the vngodly taking them to their wiues and cleauing also to superstitious and wicked worshippings they were chaunged from the sonnes of God not onely into men but also into flesh And this will I say by the waye Aquila translating these wordes out of Hebrue They were not saith he the sonnes of God but the sonnes of Gods for the cause so called as I suppose because their progenitours were holy men but their Children miserably fell from God and godlinesse by inordinate loue of women And Simmachus translateth it the sonnes of the naughtie c. Pet. Mar. vpon Iudic. fol. 16. ¶ By the sonnes of God are vnderstood those that descended from Seth which wer instruct in the true knowledge and worship of God as in manye places both in the olde Testament and in the new the faithfull are called the sonnes of God And by the daughters of men are vnderstoode the women that came of the generation of Cain which were giuen to all vngodlynesse and with them Seth commaunded his children by the will of GOD that they should make no contract of marriage as the Lord commaunded the Children of Israel to make no marriage with the women of the Cananites Lyra. ¶ The Sonnes of the godlye ioyned themselues with the Daughters of the wicked without all feare of God Geneua How we are borne the sonnes of God Which are borne not of bloud c. ¶ These words pertain◠to the description
shall saue his lyfe his soule that is his life shall be vnto him as a pray because he should vtterly haue lost it if hée had bidden in Hierosalem and by flieng to the Chaldees he should winne it euen as a man winneth a praye in battell T. M. How satan hath no power of the soule of the godly God hath giuen Satan leaue to punish Iob he sayth to him beholde thou maist worke thy spite vpon his substaunce but much not his person And againe after he hath destroyed all his goods he sayth Thou maist touch his person but thou shalt not come â—eere his soule Hâ—â—reâ—â— agaâ—â— we see how God reserueth alwayes the soule of Iob sol 〈…〉 Satan can no more but torment him in his goods and in his mortall lyfe and in his honour for he had not the power to â—â—lter into his soule to seduâ—e him and to make him to burst out into impatience Caluiâ—â—e fol. 22. How the soules departed know not what is done in earth If the soules of the dead departed sayth Saint Austen were present at the affaires of the liuing then woulde they speake vnto vs when we sée them in our sléepe and to omit others my tender mother would forsake me neuer a night which followed by sea by land to the end she might liue together with me God forbid she should become cruell in the happâ—er life so that if ought al anytime greiue my heart she comfort not her sorrowfull sonne whom she loued entirely whome she would neuer see sadde But in good sooth that which the sacred Psalme soundoth out is true My Father and my Mother hath forsaken me but the Lord tooke me vp if our Fathers haue forsaken vs how are they present at our cares businesse If our parents be not present what other of the departed bée there which know what we doe or what we suffer The Prophet Esay sayth Abraham hath bene ignorant of vs and Israel hath not knowne vs. God of his great goodnesse promised Iosias that he should dye be gathered vnto his people least yâ— he should sée the plagues which he threatned shuld happeÌ„ to yâ— place people Chrisostome writeth that the diuels vseth to say to the liuing Anima talis ego sum I am such a mans soule to the ende he may deceiue him Chrisost. Mat. chap. 8. Cipriane saith The wicked spirits doe hide themselues in pictures and Images consecrated they inspire the mindes of the Prophets they holden the heart strings intrailes they gouerne the flieng of birds they sort lots they sift out Oracles they mingle alwayes falsehood and truth togethers they distemper the health for they deceiue and are deceiued They trouble the lyfe they disquiet the sléepe and créeping into the bodyes they fray the secrets of the minde they bring the limâ— out of fashion they distemper the health they vexe with diseases that they may compell the poore silly wretches to the worshipping of them that being filled with the sauour from the altars and burnt bowels of bâ—astâ— loosing the thing which they bound They may séeme to cure for this is their curing and healing when they cease to hurt Cipriane de Idol vanitate SOVND Why Caluine doth vse this word Sound and not perfect HE was a sound man ¶ This word sound in the Scripture is taken for a plainâ—nesse when there is no point of sayuing counter feiting or hypocriste in a man but that he sheweth himselfe the same out wardly that he is inwardly and specially when he hath no starting holes to shift himselfe from God but â—aâ—eth open his heart and all his thoughts and affections so that he desireth nothing but to consecrate and dedicate himself wholy vnto God The same word also hath ben translated perfect as well by the Gréekes as by the Latines But forasmuch as the word perfect hath afterward bene misconstrued it is better for vs to vse the word sound for many ignoraunt persons not knowing how the sayd perfection is to bée taken haue thought thus Beholde héere a man that is called perfect and therefore it followeth that it is possible for vs to haue perfection in our selues euen during the time wée walke in this present lyfe but they deface the grace of God whereof wée haue néede continually For euen they that haue liued most vprightly must haue recourse to Gods mercye and except their sinnes be forgiuen them and that God vpholde them they must needes all perish So then although that they which haue vsed this word perfect haue meant well yet notwithstanding forasmuch as there hath bene some that haue wrast it to a contrarye sense as I haue sayde let vs kéepe still this worde Sounde Caluine vpon Iob. fol. 3. SOVVE What it is to sowe in the flesh and to sowe in the spirit TO sow in the flesh is to prouido for the néedes of this present lyfe without regard of the lyfe to come It is to bée all for a mans owne selfe to feede his owne paunch onely and to bestowe nothing to the mainteinaunce of the spirituall functions And to sowe in the flesh is to followe the fruites of the flesh and to pamper the fleshly lusts And to sowe in the spirit is to looke more to heauen then to the earth And to frame a mans lyfe as he may séeke alwayes the kingdome of God Wée sowe in the spirit when wée doe and suffer all thing in this lyfe to the end we may be wel at ease in the lyfe to come Marl. vpon the Apoc. fol. 307. For he that soweth in the flesh c. ¶ Hée proueth that the ministers must be nourished for if men onelye prouide for worldly thinges without respect of the lyfe euerlasting then they procure to themselues death and mocke God who hath giuen them his ministers to teach them heauenly thinges Geneua SPETTLE Of the clay that Christ made with his Spettle HE spat on the ground and made clay of the spettle annointed the eyes of the blinde with the clay ¶ This was not for any vertue that was in the earth in the spettle or in the clay to make one sée but it only pleased him to vse these signes and meanes Geneua How Spettle was abused in Baptime THe spettle whereby they doe not lighten but defile and beraye the infant they tooke out of the miraculous fact of Christ where he did strike ouer the eies of him that was borne blind with the spettle and clay and opened them This miracle the Apostles did see but for all that none of them stroke their spettle in the eies of them that should be baptised Musculus fol. 291. SPIDERS VVEB What it is to weaue the Spiders web AND weaue the Spiders web ¶ To weaue the Spiders web is to goe about vaine and trifling thinges which are of no value although they seeme neuer so excellent to the dooers T. M. SPIRIT How this word spirit is vnderstood GOD is a spirit
¶ 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
all congregations of waters the Sea generallye but also because it was of olde time a constant opinion after the storyes that it hath his originall beginning from the Occean Sea Ye may also vnderstand by the drinesse of Nilus that it ouerflowed not the lande contrary to the olde accustomed manner thereof Some had leauer haue this to be figuratiuely applyed As there be certeine waters of the Gospell which the holy Ghost giueth so are there also the troubelâ—us waters of Aegypt that is of worldly doctrine Therefore when the word of God is ouerheard those waters drye vs. For the holy Ghost reprehendeth the world of sinne and openeth and declareth the works of darknesse In these waters doe Réede and Rush grow that is vaine trifling works such as are the works of hipocrits which after the outward shew and appearance séeme fresh but are within vaine and naught worth ¶ Hee sheweth that the Sea and Nilus their greate riuer whereby they thought themselues most sure shoulde not bée able to defend them from his anger but that he woulde â—â—nd the Assirians among them that they should kéepe them vnder as slaues Geneua The meaning of this place following Iesus Christ that came by water and bloud ¶ The water and bloud that came out of his side declare that we hauâ— our sinnes washed by him he hath made full satisfaction for the same Geneua How water in the Sacrament signifieth the people The people is anexed in the Sacrament through the mixture of water therefore I meru 〈…〉 le much that they are so contentions and will not see that as the water is the people so the wine is Christs body that is to say in a mystery because it representeth Christs bloud as the water doth the people Cipriane ad 〈…〉 Whiles in the Sacrament water is anneâ—ed with the wine the faythfull people is incorporate ioyned with Christ and is made one with him with a certeine knot of perâ—â—ct charitie ¶ Now whereas he sayth that we are ioyned and incorporate with Christ what fondnesse were it to contend sith we are there onely in a mysterie and not naturallye I. Frith VVAVE OFFERING What it signified ANd waue them for a waue offering ¶ This sort of offeringâ— after the Priest had lif 〈…〉 d vp was moued into euery side of all coasts to signifie that God was Lord of all the earth Tâ—e Bible note This sacrifice the Priest did moue toward the East West North and South Geneua ¶ Waue offering because it was wauen in the Priestes hands to diuerse quarters Tindale VVEDDING GARMENT What the wedding garment is and who be clothed therewith WHich had not on a wedding garment ¶ Many doe in vaine héere contend about the wedding garment whether it be fay â— or an holy and godly lyfe Séeing that fayth can neither be separated from good workesâ— neither canne good works procéede but from fayth But the onely meaning of our Sauiour Christ was this that we are called of the Lords vpon this condition that we should by the spirit be made lyke vnto him And therefore that wee might continuallye abide in his house wée must put off the olde man with all his pollutions and defiling spottes of sinne and must frame and giue our selues to a newe lyfe that our apparell maye aunswere so honourable a calling They therefore are clothed with this wedding garment which haue put on the Lord Iesus Christ and the new man which after God is shaped in righteousnesse and holynesse and as the wedding garment doth declare the minde to bee ioyfull affected towarde the wedding dinner and to reuerence the same euen so also by this wedding garment there is required that the guestâ— be such which with ioy with reuerence of the diuine maiestie and with giuing of thankes should obteine and enioy the heauenly benefits Marl. fol 499. ¶ The wedding garment is Christ himselfe whom in Baptime we put on through â—aith where from procéedeth loue and charitie which is the common badge of all true faithfull christians Sir I. Cheeke ¶ They that with their mouthes doe professe the Gospell and the true christian religion and so doe associate and a fellowship themâ—elues with the church and congregation and bee not inwardly sanctified with the spirit of God be without the bridegromes liuâ—rie ¶ Faith in Christs bloud maketh the marriage betwéene our soules and Christ and is properly called the marriage garment or the signe Tindale VVEDLOCKE ¶ Looke Marriage VVEAKE AND SICKE The meaning of Saint Paule in this place FOr this cause many are weake and sicke among you ¶ For this cause that is â—or lacke of good examining of our selues many are weake sicke in the faith many asleepe haue lost their faith in Christs bloud for lacke of remembrance of his body breaking bloudshedding not yâ— only but many are weak and sick euen striken with bodily diseases for abusing the SacrameÌ„t of his body eating the bread with their téeth not his body with their heart minde peraduenture some slaine for it by the stroke of God which if they had truely iudged and examined themselues for what intent they came thether why it was instituted should not haue ben so iudged chastened of the Lord. For the Lord doth chasten to bring vs to repentance and to mortifie our rebellious members that we may remeÌ„ber him Héere ye may shortly perceiue the minde of Paule Tindale fol. 164. ¶ Looke Examine VVEEKES How the weekes in Daniels prophesie be taken A Wéeke in Daniels prophesie is not taken for a wéeke of dayes but for a wéeke of years so that euery wéeke is counted for seuen yeares And the halfe yeare that he speaketh of is taken for the thrée years an halfe wherin Christ héere in earth stablished his Testament A wéeke is taken for seauen yeares As in Leuit. 25. 8. where the 70. wéekes that Daniel speaketh of are 190 yeares T. M. Then number 7. weeks of yeares ¶ A wéeke is sometimes taken for the number of 7. daies as before 23. 15. sometime for yâ— number of 7. yeares as heere and in Dan. 9. ver 24. 25. 26. T. M. VVELLES What the welles of the Sauiour are WIth ioy shall ye drawe water out of the welles of the Sauiour ¶ The wells of the Sauiour are the word of God the doctrine of the Gospell and promises of Christ wherewith trembling soules and afflicted consciences are refreshed Out of these saith he that they shal drawe water not out of mens traditions which are but puddles T. M. ¶ The graces of God shall be so abundant that ye may receiue them in as great plentie as waters out of a fountainâ— that is full Geneua VVENT OVT FROM VS What is meant by this place of Iohn Looke Vs. VVEEPE Causes why we should weepe AVgustine in his 4. Sermon of the first Sundaye in Lent writeth that there bée two
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
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.
suanitatis A Sacrifice vnto God a swéete sauour whole Grocers shops of spicerie all the flowers in Priapus garden all the floures in Naiades and Traiades and Satyrus that is all the flowers in Hils Dales and floures in manie a great Forest are not so delightfull and smelling The Uiolet hath not the like sauour the Rose hath not the like sauour the Lilie the like smell the Giliflower the like sent as good life through good faith yéeldeth to Gods nostrells c. T. Drant Of the good purpose of man ¶ Looke Man GOOD INTENT How our good intents must agree with Gods word NOthing can be done to the honour of God nor with a good intent but that which is done according to his word For the word of God is the verie true and onelie rule of all good intents and of the honour wherwith he ought to be honoured For it is not sufficient for man to honour God according to his own fansie and to doe whatsoeuer liketh himselfe For God hath giuen a contrarie commaundement saieng Do not euerie one of you what shall please you but that onelie which I commaunde you Pet. Viret The Lord was wroth with Oza and smote him because he put his hand to the Arke c. ¶ Oza punished because he tooke vpon him an office wherevnto he was not called for it was the Priests office Nu. 4. 15. So that all good intents be condemned except they be commaunded by the word of God Leo the first of that name in his sermon of the Passion of of the Lord saith that Peter when he cut off the eare of the seruaunt of the high Priest was moued with a godly motion but what godly motion could it be which Christ reproued yea so reproued it that he affirmed yâ— he which so drew the sword shuld perish with the sword What other thing was this then to haue a zeale of God but as Paul saith not according to knowledge Paule also the Apostle when he afflicted and destroied the Christians thought that he did God high seruice Pet. Mar. vpon Iudic. fol. 152. Of the good intent of Nadab and Abihu The good intent of Nadab and Abihu the sonnes of Aaron doe shewe vs the fruites of mans good intent without Gods word As we maie doe nothing lesse so doth that ensample teach that we maie doe no more then is commaunded T. M. Examles of good intents out of holie Scripture ¶ The man that gathered sticks on the Sabboth daie thought he had done well and yet was stoned to death for his so dooing Nu. 15. 32. ¶ Looke Man ¶ The man that doth after the meaning of his own heart God will punish Saule of a good intent saued Agag king of Amalech contrarie to the commaundement of God by Samuel therfore was reproued 1. Reg. 15. 8. c. Iames Iohn desiring of good intent that fire might come downe from heauen and consume the Samaritanes were rebuked of Christ. Luke 9. 54. ¶ Peter of good intent would haue disswaded Christ from his suffering was called Satan for his labour Mar. 8. 32. ¶ Iudas of a good intent spake to haue the ointment solde and the monie giuen to the poore ¶ The Iewes of a good intent put Christ and Stephen to death Math. 27. Act. 7. GOODS How and where they ought to be most safelie laid vp A Mans goods are no where more safelie laid vp then in the hands of his friends As Alexander being asked the question in what place he hadde his treasure lieng in the handes of my friends quod he meaning that a mans goods are no where more safelie then so laid vp in store For when the case requireth goods so bestowed come againe to our hands with increase How the goods of the Church ought to be bestowed S. Hierom saithâ— so manie as with the goods of the Church satisfie their own pleasure are like to the Pharisies which gaue monie to the kéepers of Christs sepulcher to oppresse the glory of God Hierom. in Math. cap. 28. Vrban Bishop of Rome saith The goodes of the Church ought not to be turned to anie other vses then to Ecclesiastical vses and the commâ—dities of the poore for they are saith he the oblations of the faithfull and the patrimonie of the poore giuen vnto the Lord for this purpose If anie man therefore which God forbid bestoweth them otherwise let him take heed he fall not into the damnation of Ananias Saphira be proued guiltie of Sacriledge Forasmuch as not onlie Tenths are not ours but are appointed for yâ— reliefe of yâ— congregation but also whatsoeuer we receiue more of God then we haue néede off that altogether ought to be bestowed on the poore If we receiue that for our owne lusts vanities which is appointed for the poore looke how manie people die either for hunger or want of cloathes in all those places where we dwell let vs be well assured that at the daie of iudgement we shall vender accompts for the liues of them all Caesarius in admonitione S. Gregory appointeth that the Church-goods should be deuided into foure parts One to the Bishop and his familie for the maintenaunce of hospitalitie and reliefe of the poore The second to the Cleargie that is to saie to the Ministers Deacons Schollers The third to the poore The fourth to the repairing of the Temple S. Gregory 12. q. 2. can quatuor GORTHEANS What the Gortheans were THe Gortheans were Sects celebrating their festiuall daies at other times then the Iewes did Epipha prefaci lib. 1. de hae res GOSPELL What the Gospell signifieth THe Gospell signifieth a message of God happie and ioifull news and sheweth to vs the grace by the which we are discharged and set frée before the iudgment of God and deliuered from the death and eternall damnation to the which we are iustlie condemned by the Law And it declareth vnto vs by by what meanes wherby and by whom we obtaine that grace and of whom Pet. Viret ¶ As touching the interpretation of this word Gospell it being taken from the Gréeke word signifieth good or glad tidings The which word the thréescore and ten Interpreters vsed so often as they found the Hebrue word Bisser which signifieth to tell and Besora Tidings being the deriuatiue of the same and also Mevasser Telling Marâ—orate This word Gospell signifieth good tidings and is taken héere for the Storie which conteineth the ioifull message of the comming of the Sonne of God promised from the beginning Geneua ¶ The Gospell after S. Iohn Euangelion signifieth good tidings And in the holy writers it signifieth a publique solemne and open preaching of Christ whereby his death hath purged our sinnes and being risen from the dead raineth in the haâ—ts of his chosen and renueth them vnto godlines through his spirit mortifieng from time to time their foolish lusts and abolishing more and more the remnaunt
the reproch of meÌ„ contempt of the people at length suffered yâ— accursed death of the crosse Ge. How Thamar is thought to be Dauids naturall daughter and was not When Thamar had dressed meat for Adonâ—a her brother and brought it vnto him he tooke her would haue lien with her to whom she said Oh nay my brother do not force me but rather speak vnto the king he will not deny me vnto thée ¶ This séemeth to be against the law of Moses where it is forbidden the brother to marry yâ— sister whether she be yâ— daughter of his father or yâ— daughter of his mother to this it is answered thus Dauid toke yâ— mother of Thamar in battel had hir home to his house shaued her head let her nailes grow which thing being doÌ„e according to yâ— law he toke her to his wife who neuerthelesse was then great with childe by the husband which she had afoâ—e hauing in her wombe this Thamar so that she was not the naturall daughter of Dauid and therefore Ammon his sonne might take her to his wife by the lawe Lyra. THAMMVZ What this Thammuz was AND beholde there sat women mourning 〈…〉 Thammuz ¶ The Iewes say this was a Prophet of the Idolls who after his death was once a yeare mourned for in yâ— night onely of women Saint Hierome taketh it for Adonis Venus louer Other thinke it was Osiris an Idol of the Aegyptians The Bible note ¶ Thammuz that is after S. Hierome Adonides Amasius which was Venus fairest sonne which is fained to haue risen from death to lyfe which fable the women of Iewrie did celebrate and holde solempne both with mirth teares Some say that it was an Image which was made to wéepe by craft Before this Image did women also bewaile their separation from their louers and reioysed when they obteined them againe T. M. THANKE OFFERING What Thanke offering is WHen ye will offer a thanke offering vnto the Lorde ¶ Thanke offering that is an offering of thanks giuing Thankes giuing is when the benefites of God are recited whereby the fayth to Godward is strengthened the more fastly to looke for the thing that we desire of God Ephe. â—5 4. 1. Tim. 4. â— T. M. True thanks giuing is an acknowledging and confessing of the benefits receiued together with a thankfulnesse of minde and a publishing of Gods goodnesse Tindale THARSIS What Tharsis is thought to be IOnas made himself ready to flye to Tharsis c. ¶ Under yâ— name of Tharsis as some think is signified some sea yâ— was farre of and whose voiage was very long so that the sailers therein could sée nothing but the sea and the ayre Ioppa is an hauen of Iewry where was sometime a goodly citie of which there remaineth now but a portion T. M. For the king had on the sea the nauy of Tharsis ¶ By Tharsis is meant Cilicia which was abundant in varietie of precious things 2. Par. 9. 21. Psal. 48. 7. Geneua The kings of Tharsis and of the Iles. ¶ Of Cilicia of al other countries beyond the seas which he meaneth by the Iles. Ge. THEBVLIS What his Heresie was THebulis Anno Domini 110. was the first heretike in the Church of Hierusalem He fell from the faith because they would not choose him Bishoppe after Simeon Euse. li. 4. chap. 21. THEFT What Theft is THeft is when we withhold that which is an other mans against yâ— owners wil or when we by iniurie draw vnto vs other mens goods or wheÌ„ we distribute not that which is ours when néede requireth Pet. Mar. vpon the Rom. fol. 45. THEMA What Thema was THey yâ— went to Thema ¶ Thema was one of yâ— twelue princes of Israel and inhabited the South part of Arabia of whom the region was called Thema By the which men passe into the whole country of Arabia thinking to finde water ther to quench their thirst but they are deceiued The Bible note THEODOTVS What his heresie was THeodotus a Montanist through sorcerie tooke his flight towards heauen but downe he fell and died miserably Euse li. 5. chap. 14. THERAPHIM What this Theraphim was THey made also Theraphim ¶ Touching the signification of this word Theraphim there is great ambiguitie among the expositours But I vnderstand it to be that Idoll which they had grauen and molten when all the other thinges were ready which serued for Idolatry they at the length brought that Image vnto the Temple And of these Theraphims or Images they were wont in the olde time to aske Oracles In Genesis we read that Rachel the wife of Iacob stale awaye the Theraphim of her Father And in the first of Samuel the. 19. chapter when Dauid escaped Michol put in his bed Theraphim Pet. Mar. vpon Iudic. ¶ Theraphim is thought to be an Image made to the shape and figure of a man and also to signifie all other instruments belonging to their false religion The Bible note THEVDAS Of his rebellion THeudas in the time yâ— Caspius was president of Iewry perswaded the people to take their goods to followe him to Iordane for there he bare them in hand he would with a becke diuide yâ— waters yâ— they might be dry shod so recouer their lybertie set them free from bondage of the Romanes to whom the foolish people obâ—ieng when they looked in vaine for the miracle were all slaine Hemmyng ¶ This was one of the false deceiuers yâ— Christ prophesied shuld come in his name Mat. 24. Of this Theudas Iosephus maketh mention in his 20. booke and. 4. chapter of the Antiquities This Theudas was about thirtie years before him of whoÌ„ Iosephus mentioneth in his 20. booke De antiqui cap. 4. that was after the death of Herode the great when Archelaus his son was at Rome at what time Iudea was ful of insurrectioÌ„s so that it is not sure so giue credit to Eusebius in this point Gen. THIATRIA What Thiatria was THiatria is a citie of Lidia which is a shire in Asia the lesse the inhabitation of the Macedones called of some the last city of the Misians This word Thiatria betokeneth yâ— strong fume or sacrifice of labour or painfulnesâ— Looke Act. 16. 14. Ma. fo 19 THINKE How of our sâ—lues we cannot thinke well NOr yâ— we are sufficient of our selues to thinke any thing as of our selues ¶ If any maÌ„ doth affirme or holdeth opinion that a man can by the strength of his own nature think a good thought perteining to his saluation or yâ— he can without the inspiration of the holy Ghost consent or agree to the wholsome preaching of the Gospell he is deceiued by an hereticall spirit â— vnderstaÌ„deth not the words of Christ 〈…〉 Without me ye can 〈…〉 nothing nor that saieng of Paule We are not sufficient c. The Councell of Mil. ¶ Looke S. Barnards exposition of this place in Freewill
How our sinnes shall not be thought vpon with God They shall not be thought vpon c. ¶ The sophisters haue a proper solution for this text such like which testifieth yâ— God so forgiueth that he will not after call again his forgiuenes punish True it is say they God forgiueth the sin but not the punishment due vnto sin Seauen yeares punishment as they praie must we abide in Purgatory for euery sin whoÌ„ it is forgiueÌ„ If this be not to mocke with God his holy word I wot not what is moâ—king If God can do as they affirme giue me punishment due vnto my sin so that he neither giue me too much nor too little paine therfore yet not once thinke on my sin surely he hath a wondeâ— fult remembraunce And that hée will not thinke on it the text doth héere plainely affirme By this sophistry might the king giue a man pardon for his theft and after haâ—g him vp For he might say Sir I forgaue you your theft but not your hanging which is due vnto it Such pardon would they be loâ—hâ—to haue that first imagined it If the king which is but a man be more faithfull then to deale so with prisoners whome he forgiueth how should God then which is our heauenly Father and which is euen goodnesse it selfe haue such a subtill and vnperfect forgiuenesse that shuld after punish But héereof will I now speake no more least yée should haply smell yâ— this solution were imagined to pick mens purses thâ—ough Masse pence Dirge grotes Trentals yearemindes month mindes c. Because that although God can and may forgiue the sin yet must such things obtein the forgiuenesse of the punishment thervnto or that the Priests benefits were not sufficient for them to liue on without such pillage Or yet that the poore people could by anye other meanes bee milked from that thing wherewith their wiues their householde and children should liue T. M. THIS IS MY BODY The interpetation of these words TRuth it is indéede that the wordes be as plaine as may bâ— spoken but that the sense is not so plaine it is manifest to euery man that wayeth substancially the circumstances of the place For when Christ gaue bread to his Disciples and sayd This is body ther is no man of any discretion that vnderstandeth the English tongue that he may well knowe by the order of the speach that Christ spake those words of the bread calling it his body As all the olde authors also do affirme although some of the Papists denie the same Wherefore this sentence cannot meane as the words séeme and purport but there must néeds be some figure or mysterie in the speach more then appeareth in yâ— plaine words For by this manner of speach plainly vnderstoode without any figure as the words do lye can bée gathered none other sense but that bread is Christs body and that Christs body is bread which all christian eares do abhor to heare Wherefore in these words must néeds be sought out an other sense and meaning than the words of themselues do beare ¶ Looke Bread how it is called Christs body Cranmer Druthmarius expoundeth these wordes This is my body on this manner that is to say this is my body in a mysterie I. Frith fol. 134. This is my body ¶ This is a figuratiue speach which is called Mâ—tonymia yâ— is to say the putting of one name for another so calling the bread his body which is a signe SacrameÌ„t of his body And yet notwithstanding it is so a figuratiue and chaunged kinde of speach that the faithfull doe receiue Christ indeede with all his gifts though by a spirituall manner become one in him Beza ¶ The thing which signifieth hath of custome ben called of the name of the thing which it signified as it is written the seuen eares are seuen yeares the scripture saith not yâ— they signifie seueÌ„ years And yâ— seuen kine are seuen yers many things In like manner S. Paule saith that the Rocke was Christ and not that it signified Christ but as it had bene him in very deed yâ— which notwithstanding was not Christ by substaunce but by figuration August vpon Leuiticus ¶ When God gaue the Circumcision to Abraham he made his counenaunt before the Circumcision and yet hée calleth the Circumcision his couenant or alliance saieng Hoc est pactum meum This is my couenaunt S. Paule expounding the same saieng Abraham hath receiued the signe of Circumcision as a seale of the righteousnesse of faith God saide to the Prophet Ezechiel Thou Sonne of man take a tyle stone and lay it before thée describe vpon it yâ— citie of Hierusalem After he saith This same is Hierusalem Denis in the ecclesiastical Hierarch THOMAS How Thomas and Didimus is one name THen said Thomas which is called Didimus ¶ In that he saith Thomas was called Didimus is not so to be vnderstood as though Thomas were his proper name and Didimus his sirname For the same which the Greekes call Didimus the Hebrues call Thomas Marl. vpon Iohn fol. 405. How he was reproued for his vnbeleefe Looke Happy Of his death and martirdome Thomas as it hath bene deliuered vnto vs saith Dorotheus preached the Gospell of our Sauiour Christ Iesus vnto the Parthians Medes and Persians He preached also vnto the Caramans Hircans Bactrians and Magitians He rested at Calamina a Citie in India béeing slaine with a Darte which they call a Speare or Iauâ—lin where he was also honouradly buryed Dorotheus fol. 532. THOVGHTS How euery thought is not sinne WE teach not that euery thought is sinne but euery euill thought that riseth in the heart of man and is not resisted but with delight followed although it be not accomplished in act the same is deadly and damnable if it be not repented Mat. 5. 28. 1. Iohn â— 8. But there 〈…〉 betwéene these thoughts which our will 〈…〉 â—and with loue imbraceth and these â—ogitations which after the man 〈…〉 of a darke shaddow are wont to passe ouer the minde and but euen only in passing ouer to shew themselues which the Greekes call Tulous yâ— is a bare or naked 〈…〉 or shadowing of any thing or at yâ— least betwéen those which came into the mind with a certain 〈…〉 resisteth For yâ— losse of yâ— which as it sorroweth so it reioyâ—eth yâ— they are driuen out In those truly which shew theÌ„ selues softly to the minde doe declare them as it were flieng awayâ— theâ— is neither sinne at all nor yet battaile But in these with yâ— which for a spaâ—e the soule striueth against yâ— which the wil resisteth ther is an equal fight for either we consâ—nt are ouercome or els we withstand doe ouercome and in battaile get the victory Some therefore are the children of the world yet are not the children of the diuell For albeit the diuell is the author chiefs worker of all