swoord from shedding of bloud ¶ The Hebrues exround this of the Chalâ—ees that they should haste to destroie the whole kingdome of the Moabites as though the text should meane thus much Cursed bée hee that negligently performeth the vengeance of the Lord that spareth these most wicked Moabites and that with-holdeth his swoord from shedding of their bloud T. M. ¶ Hee sheweth that God would punish the Chaldeans if they did not destroie the Aegyptians and that with a courage and calleth this executing of his vengeaunce against his enimies his worke though the Chaldeans sought an other end Geneua What Gods curse is ¶ Looke God CVSTOME A definition of custome CUstome saith Ostiensis is an vse agréeing with reason allowed by the common institution of them that vse it whose beginning is time out of minde or which is by a iust time prescribed and confirmed so that it is by no contrarie act interrupted but allowed with contradictorie iudgement This is as he thinketh a full definition But in that hee saith that that vse ought to bée agréeing with reason it is not sufficient But first it is to be said that it ought to agrée with the word of God for that is to be counted for the chiefe reason Afterward it must be allowed by the institution of the people and of whose beginning there is no mention or that it is prescribed by a iust time and appointed by the laws neither is interrupted by anie contrarie action For if a Iudge or Prince shall giue iudgement against it the custome is broken As it also happeneth in prescription is cast out of his possession or the matter is called into lawe the matter is in plead the prescriptioÌ„ is broken Also the allowing of the contradictorie iudgement ought to be had that is wheÌ„ one part alleadgeth the custome and an other part denieth it If it be pronounced on the custome side that doth confirme it But all these things as I haue before saide must be reckoned vnto the rule of Gods word Pet. Mar. vpon Iudic. fol. 190. Of vicious customes and what difference is betweene a lawe and a custome In the countrie of Taurus there was a custome to kill straungers and guestes The Persians had a custome neuer to deliberate of waightie matters but in feastes and when they were dronke Among the Sauromates there was a custome that when they were drinking they solde their daughters These prescribe not when they are manifestly vicious and ill But that custome prescribeth which is neither against the worde of God nor the lawe of nature nor the common lawe For the right of custome commeth by the approbation and secret consent of the people Otherwise whie are we bounde vnto lawes But because they were made the people consenting and agréeing vnto them For this is the difference betwéene a custome and a lawe because in the one is a secrete assent but in the other an open assent Wherefore such customes cannot bée reckoned without daunger Aristotle in Polîticis admonisheth that men which haue learned to doe sinister things ought not to bée compelled to doe thinges dextere Wherefore in thinges indifferent and of no great value custome is to be retained It is an olde Prouerbe Lawe and Countrie for euerie region hath certeine customes of their owne which cannot easilie bée chaunged But it is sayd when they are against the word of God or against nature or the common lawe they are not prescribe For then are they not onelie customes but beastlie cruelties Pet. Mar. vpon Iudic. fol. 189. How custome must yeeld to the word of God and to truth It is chieflie to be considered howe the Apostle layeth the Oracle of God against an olde receiued custome We are taught by this example that such is the authoritie of Gods worde that vnto it all thinges which were instituted of men of a godlie zeale and holye intent ought to giue place as soone as they séeme anie waies to make against the will of God Therefore their obstinacie is verie péeuish and pernicious that goe about to reteine these Ceremonies in the church which it appeareth haue béene deuised by foolish men for the confirmation of superstition and are verie derogatorie to the merites of Christ. They thinke it a daungerous matter to alter or chaunge anie thing But it is much more daungerous to sticke to the obseruation of olde errours with the losse of saluation And wée ought to remember that the obedience of faith is the ende of true christianitie which requireth of vs to denie our selues and to resigne and yeelde vp all our thoughts and iudgementes vnto the will and power of God Gualter vpon the words of Saint Peter to Cornelius men vz. But God hath shewed me that I should not call anie thing common or vncleane c. After the truth is once found out let custome giue place vnto the truth let no man set custome before the truth and reason for reason and truth putte euermore custome to silence If you laye custome for your selfe ye must remember that Christ sayth I am the waie the truth and the life he saith not I am custome and doubtlesse anie custome bée it neuer so auncient neuer so common yet must it néedes yéelde vnto truth If onelie Christ must be heard we maie not weigh what anie man hath thought good to doe that hath bene before vs but what Christ hath first done which is before all for wée maie not followe the custome of man but the truth of God Speciallie for that God saith by the Prophet Esaie they worshippe me in vaine teaching the commaundements and doctrines of men CVSTOMES What customes are CUstomes are these which are paide of Merchaundises and of those things which are either carried out or brought in Pet. Mar. vpon Iudic. fol. 263. CVT OF What is meant by this cutting of And will cut him of ¶ To wit from the rest or will cutte him into two parts which was a most cruell kinde of punishment Wherewith as lustine Martir witnesseth Esay the Prophet was executed by the Iewes The like kinde of punishment we reade of 1. Reg. 15. 33. and Dani. 3. 29. Beza DAIE How the daies were first called and after chaunged â— The Iewes did call the whole wéeke Sabbatum As we reade in the Gospell where the Pharesie boasted himselfe of his fasting saieng Ieiuno bis in Sabbato I fast twice euerie wéeke And like as the Iewes did call the whole wéeke Sabbatum so did they call the feast and the chiefe daie of the wéeke Sabbatum the Sabboth daie And the next daie they called Prima Sabbati As we maie perceiue by the wordes of the Euangelist Saint Mathewe saieng Vespere autem sabbati quae lucessit in prima sabbati venit Maria Magdalena altera Maria videre sepnlchrum Upon the Sabboth daie at night which dawneth vpon the first of the sabbots came Marie Magdalene and an other Marie to behold the Sepulchre and that same daie that
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
doubt not thereof eod L. Labans Gods how they were stolne 596. Labours The meaning of the place eod Ladder what is signified thereby eod Lay men how they ought to read the scriptures 597. The doctours affirmations 598. Of laye mens bookes 600. How saye men may baptise eod The opinion of Iohn Caluine eod How they haue ministred the sacrament 601. Laieng on of hands whoo the custreof me arose eod The meaning of the place 603. Lampes what they without oyle doe signifie eod Land what is ment by the crieng of the lande 604. Laodieia what the word signifieth eod Of the striâ—e yâ— was ther for Easter eod Last Of the last day eod Who be last and who be first 605 Of the last farthing eod Latria what the word signifieth eod Lawe what the lawe is 606. Platoes definition of the lawe 607. What the office the vse of the law is 608. What the lawe of nature is eod What the lawe written is eod How the lawe is our scho lemâ—â—ster 609. How the lawe first entred 610. How the lawe was giuen in thunder eo Wherefore the lawe was giuen eod How the lawe was giuen by Moses 611. How we are dead through the lawe eod How the lawe increaseth sinne 612. Why it is called yâ— messenger of death eod What the lawe of God requireth eod What it is to be vnder the lawe eod What it is not to be vnder the lawe 613. Why Paule calleth the booke of Genesis the lawe eo How the law is impossible to fulfill eod How the lawe is called a yoke 614. The difference between Gods lawe and mans eod Who hath fulfilled the lawe eod How the Gentiles wer not wtout law eod How the law maketh all men sinners eo How it maketh vs to hate God 615. How the law is spirituall eod How we dye to the lawe eod To die in the defence of the law eod The meaning of these places eod The argument of the lawe 616. The nature and office of the lawe and Gospell 617. Lazarus how the poore rich are matched together eod Of the loosing of Lazarus eod Left hand what Gods left hand sig 618. Legion what a Legion is eod League what a league is eo Of three kinde of seagues 619. Lend Net lend vpon vsury eo Lenâ— wherevpon the lenten fast is groâ—ided eod Why the father 's instituted Lent 620 Leper what the Leper signifieth 621 How a Leper was knowen eod Of the leprosie that Christ healed eod Lesse The meaning of the place eod Letanies what the Letanies were 622. Letterâ— what the letter signifieth eod How the letter killeth 623 How the letter and circumcision is taken heere 624 Leuen how it is diuersly taken in scrip eo Leuy Of Leuy otherwise called Mathew 625. Leuites what their office was eod How the place is to be vnderstood 626 Leuâ—athan what LemathaÌ„ signifieth 627 Libanus Charmel what they signi eod Libertie of Christ. To stand therein 628. Lye The definition of a lye eod Whether wee may lye to preserue or no. eod Of the Midwiues lye of Rahabs lye 629. How Paules Iye is excused eod Of one that would not lye 630 Of Abrahams Iye eo Of Dauids Iye eo Life how the places are expounded eod Whether a man may lengthen or shorten his life 631. Light who is the true light eod The meaning of the places 632. What is ment by the shining light 633. Wherfore these lights were ordeined eod Lilies what it is to gather vp Lilies eod Lion The meaning of the place 634 How they bee compared to the persecuters of Christ. eod How Tirants are likened to Lions 635 How they are fed by Gods prouidence 636. Locusts what manner of beasts they wer eod Loynes gird what is ment thereby eod The meaning of the place eod Long life how a good man may desire it eod Lord. how he is our shepheard feedeth vs. 638. Of the Lords helpe in trouble eod How the Lord suffereth long 639 Lordship The meaning of the place eod Lots how they may be vsed lawfully 640 Loue. Of the order of loue eod How it is the fulfilling of the lawe 641. How we ought to loue God 642. Why loue hath the chiefe place eod Of Mary Magdelens loue 643 How perfect loue casteth out all feare 644 The meaning of the place eod The difference betweene loue and charitie 645. Of 5â— manner of loues eod Lowlinesse wherefore lowlinesse come to worship 646 Loosing and binding eod Of the loosing of Lazarus eod Lucifer what is ment by Lucifer eod Luke The life of Saint Luke eod Luke warme what it meaneth 648. Lunatike Of the man yâ— was lunatike eo Luther what he was eod The cause why he first wrote against the Pope eo How he wrote to Pope Leo. 649. How he was troubled with the lusts of the flesh eod Of his question a little before his death 650. His praier before his death eod What sects is said to rise out of him eod M. MAcedonius Of his crueltie and tumult 650 Magi. What the Magies were 651. Magistrate what a magistrate is eod How they are yâ— ministers of gods in 652 How the Ecclesiasticall person is subiect vnto him eod How magistrates the do not perswade the people to Gods worde are not to bee obeyed in cause of conscience eod Magnifie what it is to magnifie 653. Mahomet of yâ— rising vp of this false pr. eo Of his faire shew of holinesse 654 Mayzim what this word signifieth 656. Maker against the word maker in yâ— sacr eo Malachy of yâ— sacrifice he speketh off 657 Mammon what Mammon signifieth 658 Man how he was made after the image of God eod How god made maÌ„ to be vndestroied eo How the death of man and beast is alike 659 How mans life is but sorrow care eod Of mans good purpose before grace eod How mans ordinance may be altred 660 Of the disposition of man eod Of mans will and running 661. Of 2. Hebrue words yâ— signifie man eod Of the first man Adam and the seconde man Christ. 662. Of the man that gathered stickes on the Sabboth day eod Of the man wounded 663. How the birth of man is 4. manner of wayes eo Mandragoras What Mandragoras is eod Manes how the sect of the Maniches rose of this man 664. Wherein yâ— Papists agree with them eo The â—aniches conâ—uted 665. Many of many that be called 666 Manna What Manna signifieth eod How it is not the true bread that came downe from heauen eo Of those that eat Manna are dead eo What Manna and the white stone signifieth 667. How Manna the water brought out of the Rocke is c. eod Maranatha What this word signifieth 668. Marcion Of his damnable heresie eo A comparison betweene Marcions doctrine and the Popes 669. An example of Maâ—cions chast life 670. Marcus The detestable heresie of this man eod Mary how she ought not to bee worshipped 671. Of the painting of hir
Image 672. Wherein she was most blessed eod Of Mary Magdalens loue eod Of Mary the sister of Lazarus eod Mariage who ordeined mariage and how it is c. eod How euery man is commanded to mary that hath not c. 674. Against condemners of marriage eod How it is no hinderaunce to godlinesse 675. Proues for the mariage of Priests 676 By whom their mariage was forbidden 680 The saieng of Hieracles concerning mariage eod The vse of mariage among the Chaldeans 681 Marinus Of this mans hereticall opinions 682. Marke Of the life of Saint Marke yâ— Euangelist eod Of yâ— martirdoÌ„e of this Euangelist 683. What the marke in the right hand signifieth eo Markes to know yâ— false Apostles by eo Mars streete What Mars streete is 684. Martir what maketh a Martir eod How Martirs ought not to be worshipped eod Masse how it was vsed at first 685. How it is falsified vpon S. lames eod By whom it was patched vp 686. How it is no sacrifice propiciatorie eod Massiliant Of the opinions of these hereâ—ikes eod Master what the masters office is to the seruaunt 687 The dissembling Pharisies call Christ Master eod Mathew his life writteÌ„ by S. HieroÌ„ 688 Matrimony eod Mediator Proues that Christ is our only Mediatour eo Meeke Who are meeke 702. How yâ— meeke shall possesse the earth eo How that God doth guide the meeke in iudgement 703. Melchisedech how he is a figure of Christ eod How he and Sem are one person 704. The mening of Saint Paule in making mention of him eod How the Papists by him maintaine the Masse 705. Of yâ— heretiks caled Melchisedechiani eo Memorial how the sacrament is a memoriall 706. Meane How the meane is best eod Menander of his erronius opinions eod Mene. the interpretation of this word eo Men pleasers who they be the please meÌ„ 707 What it is to be men seruaunts eod Men of diuers natures properties eo Merâ—es A Latin Word 709. Mercie what mercie is and how it is defined eod What it is to haue mercie or bee mercifull eod What is meant by mercie and truth 710 What the mercie seate was eod Of the mercifulnesse of Zabulon eod Merry how the children of God may bee merry eod Merite what merite is 711. What merite of congruence is eod What merite of worthines is eod What merite of condigne is 712. How we can merite nothing after our death 714. Proues yâ— the merit of maÌ„ is nothing eo How the name of merite ought to bee abolished 716. Of two kindes of meriting 718. Mesech and Kedar what people they wer eod Messenger The meaning of the places 719. What the messenger of Satan meaneth eo Messiah how Christ in Hebrue is called Messiah eod Measure Of yâ— spirit of God giueÌ„ by mesure 720. Meate what the meat is that Christ said he had to eate eod How we may not hurt our brother with our meate eod How meate of deâ—ileth not a man 721. The meaning of the place eod Michael what the place meaneth eod Who be Michaels Angells 722. Michol Diuers doubtfull places of hir opened eod Mictham what this word MicthaÌ„ sig 723 My day The meaning of the place eod My Gospell wherefore Paule calleth it his Gospell eod Milke what is ment by milke 724. Milstone what is ment by this milsto eod What is ment by the taking it to pledge eod Minister what the minister is by the word of God 725. What men ought to bee ministers in the church of God eod The qualitie of good ministers eod How ministers ought to be prechers 726 How they ought first to be doers before they be reachers eod How they are called starres 727. How they were chosen in old time eod Why they are not now so chosen 729. How they ought not to forsake their vocation eod How a scisne ought not to be made for their euill liues 730. Miracles A definition of true miracles eo To what vse miracles doe serue eod Whether we should beleeue miracles 731 Why they be not done now a daies eod How they are wrought by the diuel 732 Why Christ did not worke many miracles in his owne country 733. How to know true mira from false eod How faith grounded vpon miracles abideth not eod How false techers shal deceiue by mi. 734 What the cause of false miracles is eo How miracles are done in these daies eo Mirrhe Aloes and Cassia What Mirrhe is c. eod Mysterie What a mysterie is 735. Moloch What manner of Idoll it was eo Money How Christ had money 736. Months The 42. months in the Apocalips expounded eod Monetarius Of whome the Anabaptists sprang vp 737. Montanus The first that wrote lawes of fasting eod Monkes Of their liues in S. Hieromes time eod Of the Monkes that be now 738. The olde fathers opinions of Monkes Gods seruice 739. Of their Idlenesse eod Of the originall of Monkes 740. The forme of a Monkish absolution eo Moone Of the profit yâ— is of the moone eo Morning Euen how yâ— place is c. 741. Mortification what true mortifieng is eo How we cannot mortifie the flesh by our owne free will 742. Moses How he came by his impediment of speach eod The cause why he fled from Pharao 743 How he seemed to doubt in Gods promises eod How the Lord was angry with Moseâ— and why eod How he stilled the peoples murmurinâ— 744 How he tooke an Aethiope to wiâ—e eod Wherefore he slue the Aegyptian 745. What Moses face is eod Of Moses Helias which talked c. eod Of Moses chaire what it signifieth 746. How Moses did eate yâ— body of Chri. 747 How the place is vnderstood eod How we are sent to Moses to the Pr. 748 How Moses was bidde to put off his shooes eod Of Moses death and buriall eod Mother of God Wherein shee was most blessed 749. How mother is takeÌ„ for graÌ„dmother eo How the church is called our mother eo Mountaines How they do signifie heere the Scriptures eod What these mountaines signifie 750. What is ment by their translating eod What yâ— name of this mountaine was eo Mourne What it is to mourne eo The mourning of the Christians vnder the crosse eod How farre mourninng for the dead is admitted 751. Mouth What the mouth of God is eod Of the staffe of Gods mouth 273. Multitude Not good alwaies to followe a multitude eo Murder who be murtherers 753. Of murder first committed eo Musickâ— The first inuenter of musick 754 How farre musicke is sufferable eo Of musicall instruments 755. What musicke S. Austen alloweth eod N. NAaman How he was iustified by faith 756. How it was against his hart to worship Idols 757. Nabuchodonosorâ— how his death is compared to Lucifer eod How he was Gods seruaunt eo What his policie was touching the kinges seede 758. For what purpose he set vp the Image of golde eod How the place is vnderstood eod What yâ— Prophet meaneth
rest of the hornes strength of yâ— empire of Rome So yâ— we now sée plainly inough yâ— the people hath not onlie shronke from the obedience of the Emperoâ—r of Rome but also yâ— the Emperours haue no dominioÌ„ in Rome more theÌ„ these 700. years The Bishops haue occupied this place in the stead of yâ— Emperours by the which Bishops chieflie The Emperours power hath béene diminished wherefore we must graunt that they bée right Antichrists B. Ochine The Lord shal not come vnlesse there come first a decaie that the sinfull man be reuealed the childe of perdition which shall bee the aduersarie bée aduaunced aboue all that is called God or godlie c. ¶ No man doubteth but that he doth speake of Antichrist that hée reporteth yâ— he shal be reuealed before the comming of Christ so that the reuealing or opening of Antichrist is the token of these times which doe goe before the comming of the Lord. And héere we maie sée what Barnard saith vppon the Psalme Qui habitat Sermo 6. at the end Now saith hée there is peace with pagans peace with heretikes but we haue not peace with false children Thou hast multiplied people Lord Iesus but thou hast not multiplied gladnesse for there be manie called and few chosen All Christian men and well néere all doe séeke things of their owne and not of Iesus Christ. Yea the verie offices of the dignities of the Church are chaunged into a filthie gaine trafike of darknesse and there is not sought in them the saluation of mens soules but the wast of riches for this they be sworne for this they doe haunt Churches saie Masses sing Psalmes they doe striue shamefullie now a daies for Bishopriks for Abbotshippes for Archdeaconries and other dignities so that the rents of the Churches be wasted in the vse of superfluitie and vanitie There remaineth that the man of sinne the childe of perdition be reuealed the diuell not onelie of the daie but of the noone daie which is not onelie transfigured into an Angell of light but is aduaunced also ouer all that is called God or that is worshipped This saith Barnard wherby it appeareth well inough vnto whoÌ„ he thought that the words of the Apostle should be referred so that no man can charge vs yâ— we be the first that haue referred the same vnto the head of the most corrupt Clergie I meane the Simon of Rome He gathered by yâ— simonie buieng selling couetousnes excesse of the Church-men in his time that the reuelation of Antichrist was at hand Where we must marke by the waie that Barnard did not onlie acknowledge the Antichrist should soone be reuealed but also that he was in the Church els he could not haue bene reuealed if that his comming had bene yet behinde as it is surmised in the Poperie Musculus fol. 451. Proues that the Pope is Antichrist no heathen Prince First S. Paule 2. Thes. 2. speaking purposelie of Antichrist saith expreslie that he shall sit in the Temple of God which is the Church of Christ. And Christ saith Mat. 24. that they must come in his name But it is manifest that the Heathen Emperours did not â—it in this Temple of God therefore Heathen Emperours be not this Antichrist And by the same reason Mahomet is not Antichrist because he sitteth without the Temple of God And so Ottomanus Now the Pope sitteth in the mids of the Temple of God and boasteth himselfe to be God chalenging vnto himselfe such authoritie as is proper onelie vnto God and vsurping such honour as in peculiar vnto God Therefore not in the heathen Emperours but in the Pope is the Prophecie accomplished Againe it is manifest in scripture that Antichrist shuld deceiue the world with false doctrine vnder pretence and colour of true religion and therefore the scriptures so oftentimes warneth men that they be not seduced by him which were néedlesse if anie open professed enimies of Christ shuld be that Antichrist For there is no likelihood that anie heathen man a Iewe or a Turke should deceiue anie multitude of true Christians but he that vnder the pretence of the name of Christ seeketh most of all to deface the honour of Christ he is a subtill aduersarie the verie spirit of Antichrist As Saint Iohn also in his Epistle cap. 2. doth testifie It is cléere therefore that Antichrist is no Heathen Emperour which was neuer of the Church nor anie false Prophet that tooke vpon him to teach in the Church The same may be said of Mahomet But that the Pope is most euidentlie Antichrist vpon the words of our Sauiour Christ when he commaunded that he which had no sword should sell his coate and buy one signifieng the great daunger that was at hand Lord said the Apostles héere are two swords These words saith the Romish gloser are the Ciuill and Ecclesiasticall power which remained in Peter and therefore his successors the Pope hath preheminence of both W. Fulke The markes to know Antichrist by Saint Gregorie saith He is Antichrist that shall claime to be called the vniuersall Bishop and shal haue a gard of Priests to tend vpon him Gregorie li. 4. Epist. 38. Sacer. Againe he saith Ego fidenter dico c. I speak it boldlie whosoeuer calleth himselfe the vniuersall Priest or desireth to be so called as doth the Pope in the pride of his heart he is the forerunner of Antichrist Grego li. 4. Againe in the same place he saith The king of pride that is Antichrist is comming to vs and an armie of Priests is prepared which thing is wicked to be spoken S. Barnard saith thus Bestia illa c. That beast that is spoken of in the booke of Reuelation vnto the which beast is giuen a mouth to speake blasphemie and to kéepe warre against the Saints of God is now gotten into Peter chaire as a Lion prepared vnto his praie Bar. epis 125. pag. 311. Antichrist shall cause all religion to be subiect vnto his power Hierom aglasiani The greatest terror and furie of his Empire the greatest woe that he shall worke shall be by the bankes of Tiber. The place of Antichrists raigne Daniel the Prophet describeth the foure Monarchs of the world vnder a similitude of foure Beasts that is to saie the Empire of Babilon which was of the Assirians The Empire of the Persians of the Grecians and of the Romaines And out of the fourth Beast that is to saie out of the head of yâ— Monarch of Rome sprang a little horne that is to saie Antichrist himself who hath so aduaunced his might and power that he hath broken the power both of the other hornes and also the Empire of Rome and hath preuailed against the godly The same thing Paule the Apostle confirmeth saieng Before Antichrist be reuealed and appeare verie strong there must be a daparting or going away that is to say the people must
other Beholde the ouerboldnesse that hath alwaies reigned in the world which is that men will néeds be maister and make lawes at their owne pleasures and GOD must be faine to accept whatsoeuer they haue forged after that manner But contrariwse the holie Ghost telleth vs that wée must not lift vp one foote to go forward but onelie in the waie which God sheweth vs. Caluine vpon Iob. fol. 419. From whom popish deuotion sprong When men thought to serue God after their owne fashion and framed lawes for themselues saieng This will bée and such a thing will bée acceptable vnto God it was because they would make him like vnto themselues as though he delighted in all the small toyes which they had inuented That is to wit outward things and so doing they transformed God as though they would pull him out of his heauenly seate and drawe him downe hether or as though hée were a creature or a fleshlye thing For then we see all these fonde deuotions vsed in the papacie and tearmed their diuine seruice sprang of this namelie that they knowe not the highnesse of God for then would they haue concluded thus God is not delighted in the things which séemeth good in our owne eies for he is of an other nature then we bee he is a spirit and therefore must we serue him after a cleane contrarie fashion vnto that which pleaseth our nature neither must we in this case attempt anie thing of our owne heades but haue his lawe in which he hath declared his will vnto vs. Hée hath prescribed vs our rule let vs holde vs to that This is the sobrietie which God requireth by his worde and wherevnto he would haue vs to submitte our selues without swaruing anie thing at all there-from Caluine vpon Iob. fol. 399. DIFFERENCE To make difference of the Lords bodie what it is WHo so eateth drinketh vnworthelie he eateth drinketh his owne damnation making no difference of the Lordes bodie ¶ To make no difference of the Lords bodie is vnworthely to eate the Lords bread and to drinke of his cup c. Saint Austen in his 26. treatise vppon Iohn saith The Apostle speaketh of those which receiued the Lordes bodie without difference and careleslie as if it had bene anie other kinde of meat whatsoeuer Heere therefore if he be reproued which maketh no difference of the Lordes bodie that is to saie doth not discerne the Lordes bodie from other meates how then should not Iudas be dampned who came to the Lords table feining that he was a friend but was an enimie Bullinger fol. 1108. DISOBEDIENCE Examples thereof out of Scripture Through Adams disobedience we were all made sinners and subiect to death ¶ As by one mans disobedience manie wer made sinners so by the obedience of one shall manie be made righteous Rom. 5. 19. For as by Adam all die euen so in Christ shall all be made aliue ¶ Christ rose first from the dead to take possession in our flesh for vs his members And where he saith all shall be made aliue he meaneth the faithfull Geneua Lots wife for disobeieng the Lord was turned into a piller of Salt Of the plagues curses promised to the disobeiers of Gods word Read Deut. 28. and Iere. 29. The man that gathered stickes on the Sabboth daie was stoned to death Whosoeuer did not obeie the true minister of God and the Iudge was put to death Acan for his disobedience was stoned Iosu. 7. Saule for his disobedience was reiected and cast out of Gods â—auour The Prophet for disobeieng the word of the Lord was denoured of a Lion The Iewes for their disobedience were carried into captiuitie 4. Reg. 17. 23. Queene Vasthi for her disobedience was diuorced from the king Ahasuerus Iohanan disobeied the word of the Lord and carried the people into Aegypt Ionas for his disobedience was cast into the Sea Ionas 1. 15. Of disobedience to the Gospel Read Rom. 10. 16 the 16. 26 2. Thessa. 1. 8. and the. 3. 4. Of disobedience to parents Read Rom. 1. 30. 2. Tim. 3. 2. Exo. 18. Deut. 21. 18. Of disobedience to rulers Read 2. Pet. 2. 10. Iude. 8. DIVORCEMENT How and wherefore married folke maie be diuorsed THe same authoritie hath the woman to put awaie the man that the man hath to put awaie the woman Mar. 10. 11. 12. Christ saith there is no lawfull cause to dissolue matrimonie but adulterie For when the woman giueth the vse of her bodie to an other man shée is no more her first husbandes wife nor the husband no longer the husband of his wife then he obserue the faith of matrimonie with her Wheresoeuer the fault happen and can be proued by certeine signes and lawfull testimonies the persons maie by the authoritie of Gods word and ministrie of the magistrates be separated so one from the other that it shall be lawfull for the man to marrie an other wife and the wife to marrie an other husband And Christ saith Math. 5. 32. and. 19. 9. So that a man shall not néede to kéepe at home with him a woman that is no more his then an other mans neither the woman such an husband as is no more hirs then an other womans Mar. 10. 11. 12. Saint Paule 1. Cor. 7. 12. sheweth an other cause of diuorcement when one of the persons being married is an Infidell and of a contrarie faith If this person will not dwell with the other that is his fellowe in matrimonie and a christen man it is lawfull to breake the faith of matrimonie and marrie with an other So saith Saint Ambrose writing in the place of S. Paule Non debetur reuerencia c. The reuereÌ„ce of matrimonie is not due vnto him yâ— contemneth the author of matrimonie And in yâ— same place the contempt of God breketh yâ— right of matrimonie coÌ„cerning him yâ— is forsakeÌ„ least he should be accursed béeing married to an other Thus thou séest that the Lord Maâ— 5. and 19. giueth license for adulterie to diuorse and marrie againe Saint Paule for infidelitie Whooper Christ speaketh expreslie of the man that he maie for fornication put awaie his wife but he sheweth not whether the woman maie leaue her husbande if he commit whooredome the reason is because he doth onely answere vnto that was demanded of him But if a generall question be moued on this behalfe there is a common and a mutuall right of either parte euen as there is a mutuall knotte of faith and promise otherwise the husbande is the heade of the wife and the wife in subiection to her husband But as farre foorth as perteineth vnto chastitie of matrimonie and to the faithfulnesse of the bed the like lawe is prescribed vnto the wife The man saith Saint Paule hath no power ouer his owne bodie but the wife neither hath the woman power of hir owne bodie but the man There is like libertie therefore if the
Euangelist vseth is Anthropos And as Plato techeth it is made oâ— vp looking for yâ— state of mans body is vpright his face is aduanced to heauen he is not bent downeward to the ground after the manner of other beasts which thing the Greeks noted by the name of a man calling him Anthropos an vp looker They haue also another word Aner In the holy scripture written in Gréeke this worde Anthropos signifieth a man compassed with misery for in the tenth of the Acts when Cornelius worshipped Peter he sayd vnto him arise I also am Anthropos a mortall man And againe Paule and Bâ—â—â—abas when at Lustra iâ—â—â—ters Chaplaines wold haue sacrificed vnto them rent their clothes and cried saieng Men why do ye these things we also are Anthropoi men subiect to the same passions and miseries yâ— you be See then the measure yâ— the Euangelist kepeth wheÌ„ he saith yâ— I was sent of God he adorneth him with high authoritie setteth him vp on high aboue the common sorte of men but vsing together this word Anthropos he tempereth the matter with iust measure yâ— no man should think of Iohn more then he wasâ— For our nature and custome is either to aduance man too high or to abase or depresse theÌ„ too low The Iews extolled Iohn Baptist too high for some thought yâ— he was no man but an Angel in a mans bodie Some tooke him for the promised Messias The Euangelist weigheth him in a true paire of ballance neither diminishing any thing that God had giuen him nor adding more then was found in him c. Traheron Of the first man Adam and the second man Christ. The first man was of the earth earthly the second man is the Lord from heauen ¶ S. Paules purpose in this place is not to speake of the substance of our bodies or of yâ— substance of the Lords bodie but of the qualities as the words following declare Hoios Of what qualitie yâ— earthly of yâ— qualitie are the earthly of what qualitie the heauenly is of that qualitie are the heauenly This then is the sense The first man was of yâ— earth earthly that is subiect to sinne and corrupt affections which bring death The second heauenly that is full of heauenly qualities which through the power of Gods spirit draweth them lyfe and immortalitie As we beare the Images of the earthly yâ— is were sinfull and therefore compassed with death so shal we beare the Image of the heauenly that is our spirites shall bée renued to true holynesse our bodyes to immortalitie Wherfore when he saith the second man is the Lord from heauen hée meaneth not that he brought his body from heauen but that he is heauenly as he expoundeth himselfe that he is endued with heauenly qualyties Traheron ¶ Whereas he sayth The second man is the Lord from heauen it is attributed to Christ as concerning his diuinitie not in respect of his humanitie whose flesh hath this glorie by the power of God who dwelleth in it Geneua Of the man that gathered stickes on the Sabboth day They found a man gathering stickes on the Sabboth day ¶ Necessitie droue him not to gather stickes therefore was he worthy his cruell death forasmuch as he despised to heare the word of God wherevnto he was so straightly commanded to giue eare on the Sabboth day T. M. Of the man wounded There was a man saith Christ that trauailed from Hierusalem to Iericho by the way fell among théeues was spoiled wounded c. ¶ In which person mankinde is signified much more cruelly handled by the diuell then the figure expresseth we were spoiled of the gifts yâ— God had endued Adam withal as innocencie immortalitie the Image of God not onely in daunger of temporall but euerlasting death from which wee could neuer deliuer our selues The priest Leuit ministers of the law by whom yâ— law is signified passed by they ne could ne would help the afflicted They loked vpon him they saw that was all for the law sheweth reuealeth our misery reléeueth it not The Samaritane in whom our sauiour Christ the christian righteousnesse coÌ„ming by him is signified powreth Oyle into his wounds bindeth them vp carrieth him to the Inne wherein is noted both our lacke and miserie and also our help from whence it commeth How the birth of man is foure manner of waies Men haue bene brought into the world 4. manner of waies The first manner was of Adam who was shaped of the â—lime of the earth The second was of Eue who was brought out of a rib of Adams The third was of Christ only who was borne of a pure virgin The fourth is the coÌ„mon birth of all other men which are conceiued of the séede of male and female together Hemmyng MANDRAGORAS What Mandragoras is AND found Mandragoras in the field ¶ The Hebrues call it an hearbe or rather a root that beareth yâ— similitude of mans body Other cal it an Apple which being eaten with meat causeth conception S. Austen thinketh that it pleaseth women because it hath a pleasaunt sauour or rather for deinti 〈…〉 because there was not many of them to get T. M. ¶ The Mandrake is a kinde of hearbe whose root hath a certeine likenesse of the figure of a man Geneua MANES How the sect of Maniches rose of this man Of this man came the sect of the Maniches he was a Persian borne in manners rude and barbarous and of a fierce and cruel nature and without all modestie he endeauoured to perswade the people that he represented the forme of Christ. Sometime he sayde that he was Paraclitus that is the true comforter that was promised by Christ. His followers denied Christ to haue taken very flesh They reiected also the old Testament and part of the new Cooper In the time of Aurelianns began first the Maniches and one Manes bornâ— in Persia was the beginner of them This same spread his venim abrode largely First by yâ— Arabians afterward in Affrica which went to spéedely on yâ— it could not be swaged the space of two hundred yeares afterward The chiefe of their doctrine was yâ— ther wer two Gods the one good the other euill both like euerlasting This doctrine seemed vnto mans reason allowable For séeing God is good by nature that in the meane season the euill hath such power it is necessary ther be also a peculiar God which is authour doer of euils equal to the other God with power euerlastingnes Beside these had they other opinions the they taught namely yâ— Christ was no true God neither receiued they the bookes of the Apostles but fained their seueral doctrines yâ— which they called Christs gospel also They bosted also of seueral illuminatioÌ„s of heauen said they gaue the holy Ghost They ordeined sundrye ceremonies They vsed also choise of meates They forbad wedlocke saieng that thereby is obteyned the holy
104. Of the beasts that came into the Arke eodem Of the beast called Bâ—oz eod Of foure sortes of beasts eod Bethel Of the situation of Bethel eod It is the name of a Citie and also of a mount 105. How it Bethauen are not both one eo How Bethel is taken heere eod Of two Bethels eo Of the finding to Taâ—ob in Bethel eod Of the false worshipping at Bethel eod Bethleem How it was made famous 106 Bethphage What manner of Uillage it was eod Bethseda What the word signifieth eod Betraieng What it is to betray 107. Bible In whose daies it was translated in eod Bilney Of the comfort he had of his 108 His aunswere to a proud Papist 109. Binding and loosing What it meaneth 110 Bishop What a Bishop is 111. How Bishops were chosen eod Of the ordinaunce of Bishops and ministers 112. Of vnpreaching Bishops and Pastors eod How they are vnlike they were in Pauls time 113. What regard they ought to haue in feeding the poore eod Of the equalitie of Bishops 114. What is meant by Bishops Deacons 115. The Bishops oth to the Pope eod Of the rebellion of Bishops 116. Blasphemie What blasphemie is eod What blasphemie of the holy spirit is eo Blesse What it is to blesse and c. eod What Gods blessings are 119. Who is blessed sanctified to God eod Of the sacramentall blessing 120. What it is to blesse the Lords name 121. A place of the. 24. Psalme expounded eod Blinde Who be blinde 122. Why God is said to blinde men eod The meaning of the place eod Bloud What is ment by bloud 123. How our cleansing is by Christs bloud eod How flesh and bloud is not in the Sacrament 124. How the bloud of Martirs is the seede of the Church 125. Body What a naturall body is eod What a spirituall body is eod How the body of Christ is in one place 128. Booke What the booke of lyfe is eod Who be written in the booke of life eod Of what credit the booke of Machabees be in the scripture 129. Bookes of holy scripture lost 130. Of the booke of the law found 131. Borders Borders on the Iewes garments eod Borne Of water and spirit eod Bosome How it is diuersly taken eod Of the bosome of Abraham eod Bramble The propertie of a bramble coÌ„pared c. 132. Boow downe What it is to boow down eo Bowe The Gospell likened to a bowe eod Braunches Who be the braunches cut off eod Bread What bread is in Scripture 133. How bread is called Christs body eod How it is a figure of Christs body 134. How bread remaineth after the consecration 136. How the sacramental bread ought not to be reserued 137. Of the breaking of bread eod Of three kindes of bread eod Bretheren of Christ. Who are so called 139. Bridegroome Who is the bridegroome 140 Brooke Cedron Wherfore it was so called eod Brused reede What it signifieth 141. Buddas Of his heresie and finall ende eod Bull. The Bull of Pope Clement the sixt eod Of the Priest that cast the Popes Bul at his feete 142. Doctor Whittington slain with a Bull. eod Of the Bulls of Basan 143. Burden What is meant by this worde Burden 144. The burden of the Lord. eod Of the burden of Babel 145. Buriall How it is a looking Glasse c. eod The pompe of buriall forbidden eo What the Greeks Hebrewes call it eo What it is to be buried with Christ. 146. Of the buriall of Iohn Baptist. eod Burne What it is to burne eod What burning lights doe signifie eod Of burnt offerings and peace offerings eodem Why it was called a whole burnt offering 147. How the christians do offer burnt sacrifices eod C. CAin How he was slaine 148. Of a certeine Sect called Cayni eo Caiphas How he was the mouth of God and the c. 149. Call What it is to call vpon the name of God eod Of three manner of callings eo Of two manner of callings 151. Calfe Of the calfe that Aaron made 152 Camel How Camelum is taken two waies eod Candles and Tapers Against them 153. Candlesticke The Church likened to a Candlesticke 154. Captiuitie The meaning thereof eo Care What care is forbidden 155. What care we ought to care for 156 Carpocrates Of his wicked opinions eo Carren or carkas 157. Castor and Pollux What they were eod Cauâ— or Denne The difference eod Cause What the cause of vnbeleefe is 158 God is not the cause of sinne eo The successe maketh not the cause either good or bad 159. Cenchrea What Cenchrea is eo Cerdon 160. Ceremonies What Paule ment by cere eo WheÌ„ they may be reteined wheÌ„ not eo How ignorance sprang out of them eod What ceremonies or traditions are to be refused 161. Cesarea Philippi Two cities so called eod Chalcedon Of yâ— nature of this stone 162. Chamber What the word signifieth eod Charybdis and Scilla What these are 163. Chariot What a chariot is how c. eo Charitie What Charitie is 165. Chastice What the word betokeneth 166. Chastitie How it is expounded eod How is Chastitie the one part may offend and not c. eod Of counterfeit chastitie 167. Chaunce How nothing coÌ„meth by chance 168. Chaunter What this word signifieth 169. Cheeke What is meant by turning of the cheeke 170. Chemarims What they were eod Cherinthus Of this opinions eod Of his sodeine death 171. Cherub What a Cherub is eo Cherubin What the Cherubins wer 172 Chiefe Priest eod Children How they are not forbidden to come c. eod How they ought to be brought vp 174. Of children adopted eodem Of the children of this world eo How the children of God are holpen eo What is vnderstood by children in this place eo Chilassis Of his fond opinions 175. Chore. A Psalme made by the children of Chore. 176. Chosen Wherefore we are chosen eod How God hath chosen vs and not wee him 177. Not chosen many wise men eod Of Mary Magdalens good choosing eod How God chooseth two manner of waies 178. Of the choosing of ministers eo Chrisolite The nature of this stone eod Chrisoprace the descriptioÌ„ of this stone eo Christ. How he was first promised to Adam 179. How he grew in age and wisdome eod How he is called Dauids sonne eod How Christ had money eod Why Christ became man 180. Why Christ fasted eo Why he is called holy 181. Why he is called true eod Why he was borne of a woman eod Why Christ died for vs. eod The time of Christs crucifieng 182. Of his calling vpon God in his passioÌ„ eo How he baptised and baptised not eod Of his humanitie eod Of his descending into hell 183. Of his ascention 186. How he is the end of the lawe 187. How Christ dwelleth in vs. eod What Christ is in the holy Script 189. How he entered the doores being shut eo How his naturall body is in one place eo How
he is called Messias eod How he is called our Altar eod How Christ is called sinne eo How Christ is the Fathers word 190. How he is the Image is God eod How in his Godhead he is euery where eodem How he is not carnally present with vs. eo How he dranke of it himselfe 191. How he bare himselfe in his own hands eodem Of Christs name and offices eo Who they be yâ— come before Christ. 192. Of the right hand of Christ. eod Wherefore Christ is worshipped eod How we caÌ„not haue him here alwaies eo How Christ is our apparell our house our roote c. 193. How he was subiect to the lawe eod How to know Christ aright eod How he suffereth in his members eo How he is yâ— head of yâ— church militaÌ„t 194 How he doth call vs brethren eo His lieng in the stall expounded 196. How he is called the Rocke eod What it is to put on Christ according to the Gospell eod How Christ first loued vs. and not we hint 197. How his corporall presence is hurtful eo How Christ is God eod Certeine of the Arrians obiections that Christ is not God 202. What Christ hath done for vs. 203. Christian. The definition of a christiaÌ„ eo Where the name of Christian begaÌ„ 204. A christian after the Popes religion eo How he may warrant himselfe forgiuenesse 205. Church what a church or the church is 206 Of whom the Church began 208. Why the church is holy and catholike eo How it is made cleane by Christ. 209. How the Church hath spots and wrinckles eod How it is said aright that the church cannot erre eod How the Church is knowne 211. What is meant by the militant and Triumphant 213. Who is the true head of the true Church eo How the Church is vnspotted eo How the Church receiued not hir first preaching 214. How the Church is hid eo How it is not aboue the word of God 215 How it hath no authority to reforme the Scriptures eod How the Church moued Augustine to beleeue 216. How the Church is our mother eod How the Church is visible 217 Marks wherby the church is known eo Of the church of Antichrist the Pope eo Of the vniuersall Church 218. Circumcision What it doth represent eod what was meant by circumcision 219. How it is the signe of the couenant 220. Why Christ was circumcised eod Why it was marked in the members of generation eod How the Iews circumcise their chil 221 How the Aegyptians circumcise theirs eo Cloudes how God did couer himselfe with them 222. How they be called Gods pauilions 223 Cockatrice eggeâ— The meaning thereof eo Colde What it is to be colde 224. Coates of fire What the meaning is 225. Comfortlesse The meaning thereof eod Commaundements of God Impossible eo A reason of the Pelagians answered 227 A prophane example 228. Common how and when all things were common eod Common praier eo Communion Of the receiuing therof eod How it ought to bee receiued in both kindes 229. Receiuing in one kinde disproued eod Bucers opinion of the Commnion bread 223. Concomitantia Deuised of yâ— Papists 234 Concord A definition thereof eod Who is the mother of concord eod A praise of concord eod Concubine how she is taken in holy scripture 235. The difference betweene a wife and a concubine 236. Concupiscence What it is 237. How it is sinne eod Confession When it began 238. Of confession of God and against auricular confession 239. Of. 3. manner of confessions to men 241. A Monks opinion of confession 245. Confirmation What it was 246. Coniuring Of coniuring the Diuell 247. Conscience What conscience is 248. At a seared conscience eod Consecration What it is 249. Contempt how it is desined eo Contention Betweene Paule Barna eod Continencie What continencie is eo Cornelius how he was iustified 250. Corner stone Who is the corner stone 251. Corruption From whence our corruption commeth eod Couetousnesse What it maketh men to do 252. Councels Of a Councell before Christ reuealed eo A councell of the Scribes Phare 253 Of the high Priests and Paresies 254. Of the Scribes Pharesies elders eo Councels held of the Apostles eo Of certeine generall councels 255. How councels may erre 259. Of wicked councels 260. Creta The description of this I le eod Cry What it is to cry vnto the Lord. 261 Co crie from the ends of the earth eod Crosse. How it is not to be worshipped 262. How the crosse was esteemed among the Aegyptians and Romanes eo Of bearing the crosse eod Crowne of golde how it is vnderstood eo The crowne that â—ob speaketh of 264. Crueltie From whence it is deriued eodem Cubite What the measure of a cubite is eodem Cup. The sundry significations therof eo What the Cup of the new Testament signifieth 265. What is meant by the cup of saluation 266. Of the cup of blessing eod Taken for the drinke in the cup. eod By the cup is signified Christs passion 267. How it is taken for the crosse of affliction eod Of the Popes golden cup. eod Curse What it importeth eod Of two manner of curses 268. Of the curse of good men eod The meaning of the place eod What Gods curse is 269. Custome The definition of custome eod Of vicious customes and c. eod How customes must yeld to yâ— truth 270 Customes What customes are 271. Cut off What is meant by cutting off eo D. DAy How they were first called after chaunged 272. What is heere meant by day 273. How good daies are to be esteemed 274. why it was called the day of sweet bread eo What is meant by the day of MaÌ„dian eo Of the day of dome eod Of the obseruing of daies 276. Dagon What Dagon was eo Damnation How it is vnderstood eod Dan. Why yâ— tribe of Dan is left out 277. Daniel Wherefore he set open his windowe eo Wherfore he absteined froÌ„ yâ— kings meat eo Darknesse Of the darknesse of the land of Ievvrie 278. What is meant by darknesse 279. Dauid Of his praise to king Saule by Doeg 280. The cause why Dauid was knowne eo Of Dauids coÌ„mig to Ahimelech the Pr. eo Of Dauids lie to Ahimelech 281. Why the people flocked to him eod How Dauids adultery was punished 282 How Dauid is sayd to be righteous eod How he numbred the people eod Why Dauid and Abraham are first rehearsed 283. Where Dauid laid vp the armour of Goliah eod Daughters of men eod Daughters of Sion eod Dauncing How it is a cursed mirth eod Against dauncing vsed now 284. What daunces are honest what euil eo Dauncing taken in good part 285. The heathniks opinion of dauncing eo Deacons What the deacoÌ„s office was 286. Of the election of Deacons eod How deacons may preach and baptise eo Dead To be dead to yâ— law what it is 287 The dead shall heare how it is vnderstood 288. How
the dead praise not God eod Of the dead burieng the dead 289. To doe good to them that be dead eod Of the dead Israelites eod How the place is vnderstood 290. Of the Supper Baptime giuen ouer the dead eodem Whether the dead know what we do eo Deceit Defined 291. Deeds How they iustifie not eod Deafe man By whose faith he was healed eod Denieng of God How and when men denie him eod Deepe What the deepe signifieth 292. Desperation What an offence it is eod Let no man despaire of Gods mercy eo The meanes to keepe vs frō despaire eo Desteny 293. Destroy not The meaning thereof eod Death what death is 294. How the diuell hath power of death eo Of euerlasting death eod The meaning of the places 295. How y◠childrē of god may wish deth 296 Of foure manner of deaths eo How death is not to be feared eo Debt How it ought to be required how not 297. How the Lord forgaue his seruant 298. Diuell What diuell doth signifie eod In what respect the diuell is euill 299. How long he hath bene a lyar eod Who they be that offer to diuels eod How we must answere the Diuell eod Deuotion What true deuotion is 300. What the Popists call deuotion 301. From whō Popish deuotion sprong eo Difference To make difference of the Lords dody eo Disobedience Examples thereof 302. Diuorcement How diuorcement may be 303. Of the Bill of diuorcement 305. Why y◠Iews wer suffred to be diuor eo The meaning of the place eod Doo Whatsoeuer God willeth to doe is well 305. How the doers of y◠law are iustified eo Doctors How farre they ought to be beleeued 307. Doeg How he was a figure of Anti. 309. Dogs Who they be and what is signified thereby 310. The meaning of the places eod Domes day Of the day of dome 311. Doore An exposition of the places eod Dorcas What the word signifieth 313. Dositheans What manner of men they were eod Doubting Of the doubting of Abraham others eod Dragma What Dragma is 314. Dragon Why the King of Aegypt is called a Dragon eod The meaning of the place eod Who be the Dragons Angells 315. Of the Dragon Beast and false Prophet eod Drawing The meaning of the places eod Dreames How it is hard to discern them 316. Of dreames natural supernatural eod Dronkennesse What Dronkennesse is 317. How it is condemned by the scripture eo Prophane examples of dronkennes 318. Example thereof out of scripture 319. Drops How they shew Christ to be a true man 320. Drucilla What manner of woman shee was 321. Dwell What the word betokeneth eod How men should dwel with their wiues 322. E. EBion Of the heresie of this man 322. Edifieng What it is to edifie eod Edom. What is signified by Edom. 323 Eye A description of the Eye eod To what ende our eyes were made 324. The meaning of the place 325. Of the eyes and eye lids of God eod Eagles Of the nature of Eagles eod An exposition of the place eod Elam what is signified by Elam 327. Eldad and Medad Of their prophecie 328 Elders Why he nameth them Elders eod Eleazer The meaning of the place eod Election what y◠cause of our electiō is eo How our election is perticular and not vniuersall 332. Signes of our election eod The saieng of y◠elect within himselfe eod How to make our election sure 333. Elements what is signified by them 334. Eleuenth houre 335. Elias The Iewes opinion of him eod Of the comparing of Elias with Christ. eod Eliseus How he resisted not the king 336. Elizabeth how she might be Maries cosin eod Emanuel wherfore christ is so called 337. Emeralde The description of the stone eo Emims What kinde of people they wer eo Enach What the Enachs were 338. Enimie how an enimie is not to be despised eod Of a reconciled enimie eod Enon Salim why Iohn baptised ther. eo Enter how the places be expounded 339. Enuie how enuie came first into the world eod Examples of enuie eod Epha What an Epha is 340. Ephesus Of whom the Citie tooke his name eod Ephod What an Ephod is eod Of two kindes of Ephods 341. Ephraim Why his tribe is not reckned eo Epistle Why it is thought not to be S. Paules eod Equalitie of Bishops 342. Equinoctiall What it is eod Eares To what end their vse serue eod How by whō they must be opened 343. How God is said to haue eares eod Earth how it is founded vpon the Seas eo Earthquake how earthquakes do cōe 345 Esau Ismael What is to be thought of them 346 Essence of God What it is 347. Esses What manner of people they were eod Of the people called Esseni or Essei 348. Estrich Of his nature and propertie eod Eating Of the eating of Christs flesh eo Who doe eate drinke the body c. 351 What it is to eate God 352. Of the true sacramentall eating eod Eternall life how it is sometime called a reward 353. Euangelists Who be Euangelists eod Euer how the word euer is taken 354. Eucharist What Eucharist is eod Eutichee What men they were eod Eucharists What they were 355. Euill men how farre they are to be borne with 356. Eunomius Of his heriticall opinions eo Eustachius Of his opinions how eod Exalt What it is to exalt or humble 357 Examine how we shuld examine c. eod Excommunication What it is 358. What S. Paul ment by the excommunicating of Alexander 359. Exorcists What the office was eod Extreme vnction 360. F. FAce What the face of Christ is 360. What the face of God is eod How the place is vnderstood 361. Faith what faith is eod How faith is the grounde of all good works 362. How faith iustifieth 363. How faith is the worke of God 364. What faith is without workes 365. Of faith and deedes and how c. 366. How faith is nourished 368. How wtout charitie faith is nothing eod How faith ingendereth charitie 369. From faith to faith what it is eod How the faith that saued the old fathers shall saue vs. eod How faith is a worke 370. Of faith before workes eod How faith is perfect eod How faith ouercommmeth the world eod How faith inuocatiō are vnseperab eo How faith is called the mariage garm 371. Of faith loue and hope eod The office of faith eod What one mans faith doth profit and. eo How faith is taken in these places 372. Of the faith of Infants 374. What the faith of hypocrites is eod Of two manner of faiths 375. A comparison betweene faith and incredulitie eod Of onely faith eod Faithfull how God hath deliuered thē eo Fall how Christ is the fall vprising of many 376. False Of false Christs eod What the false Prophets are 377. Fanne What the fanne is eod Fare faire with men how it is vnderstood 378. Farthing What this farthing meneth eod Fasting
is eod How God is to be worshipped eod How God is a consuming fire 446. How his Ordinaunces may not be broken eod How God was seene eod Of Gods consolation in trouble eod What Gods cursse is eod What God appointeth and no more 447 How things come to passe by Gods wil. eod Of two wills in God eod How God ordeined sinne and yet is not the Author eod Of the God of this world eod What is ment by the God of Iacob eod What the seate of God is eod Godhead in Christ. How it is vnderstood eod How Christ in his Godhead is euerye where 448. Gods mercie Of such as presume to much thereof eod How yâ— Magistrates are called gods eo What the nature of Gods word is eod Godly sorrow What it bringeth to a man eod Godlinesse What godlinesse is 449. Gog Magog What they were eod How they shall be destroyed 450. Golde What is ment by golde siluer and precious stones 451. Of Golde frankencense Mirrhe eod Golgotha What the word signifieth eod Good What good or goodnesse is 451. How there is none good but God eod Of good and euill doing eod What a good age is eod How yâ— good life of a christeÌ„ smelleth 453 Of the good purpose of a man eod Good intent How it must agree with Gods word eod Of yâ— good intent of Nadab Abihu 454 Examples of good intents eod Goods Wher they ought to be laid vp 455. How the Church goods ought to bee bestowed eod Gortheans What they were eod Gospell What the Gospell signifieth 456. Of the Gospel preached to the dead 457. How it is likened to a bowe 458. Why the gospell is said to be euerlasting eod How it is no lesse to bee regarded then the bodie of Christ. 459. Whether the Booke or leaues bee the Gospell eod An exposition of the place 460. Goate How it signifieth Christ. eod Grace What grace is 461. The true definition of grace eod What it is to reiect grace eod The difference betweene grace and gift eod The difference betweene grace and the lawe 462. What is vnderstoode by grace and peace 464. How grace and truth are expounded eo The meaning of the place 465. Graffing How we are graffed in Christ. 466. Griefe What it is and how it is defined 467. Greekes Of whom they came eod The meaning of the places eod Great The meaning of the place 468. Groue The meaning of the places 469. Guyle The definition thereof 470. Of good and euill guyle eod H. HAlcion What Halcion was 470. What the Halcion daies be eod Hand What the hande of God signifieth 471. Of the hand that Balthasar saw eod What is ment by the place eod Hand writing what it was eod Happy The meaning of the place 472. Harden How God is said to harden 473. Heart Where the heart of man is placed eod How some mans heart is hairie eod How maÌ„s hart poisoned will not burn eo Of the heart and wombe of God eod Hart or Stag. As the Hart coueteth the water 474. Haruest What is vnderstood by har 475. Hate The meaning of the place eod When a man may hate his neighbor eod Hath The vnderstanding of the place eod Hazael How he came to his kingdome 476. Hebron What Hebron was eod Head What is ment by head of God 477 What yâ— head of the serpent signifieth eod Haires of God What they doe signifie eod Hâ—lchesaites What their opinions wer eo Helias Of the strange vision seene at his birth eod Heliseus What befell at his birth 478. Hell How it is taken in Scripture eod The meaning of the place 479. What hell meaneth heere eod Helpers of faith How men be helpers of faith eod Helindius What his heresie was 480. Hem. How we touch the hem of Christs vesture eod Hemerobapti What heretiks they wer eo Henoch What his taking vp signifieth eo Her and Anan How they wer slaine 481. Heare him How Christ is to be c. eod Heresie The definition of heresie eod The proofe of heresie 482. How it is to be auoided eod Heretikes What is to be done with theÌ„ 483. How they ought not to be compelled eo Herode Of his great crueltie 484. Why he burned the Scriptures eod Of his death 485. Of the second Herode eod How he ledde away his brother Philips wife eod Of Herode Agrippa 487. What the Herodians were 488. Heauen Of the opening of heauen eod Hide What the hiding of Gods face is eo Hienâ— Of the propertie of this beast eod Hime â—eus Of his opinion 489. High Priest How yâ— office was diuided eo How â—uery Bishop is called c. eod Hill Wâ—at is ment by this hill eod Hin Wâ—at manner of mesure it was eod Hiâ—dâ—rpart What is ment thereby eod Hipoâ— rite What an hipocrite is eod Hipocrisie described eod Hipoâ—iposis What the word signifieth 491. Hire What is ment by hire eod Why eternall life is called hire eod Historie What an historie in 492. Hobab What this Hobab was eod Holy Who is holy eod How Christ is called holy 493. What is ment by the Angels crieng Holy Holy eod The meaning of the Prophet eod Holy ghost How wheÌ„ he was c. 494. How the holy Ghost is God 495. Proued by auncient Doctors 497. Holy water How it was called of old eod Of the Popes holy water 598. Homilies Bucers iudgment thereof eod Honour What honour signifieth eod What honor is to be giuen to the wife 499 What it is to honour parents eod Of 3. manner of honours eod Hope A definition of hope 500. How hope is of things absent eod How hope hangeth vpon faith 501. Of Augustines hope eod Hormis What people they were 502. Horne What it signifieth eod Hornet What an Hornet is 503. Horseleach What hir 2. daughters be eod Hosanna What the word betokeneth eod Hot. What it is to be neither hot c. 504. Houres The distribution of yâ— houres eod What is ment by halfe an houre eod House of God What yâ— house of God is eo How the place is vnderstood 505. Humilitie A definition thereof eod Who they be that be humble 506. Hundred fold What it is to receiue c. eo Hunger and thirst eod Huâ— Of the land of Hus. 507. Husband What the husbands office is eo What is ment by the husband of one c. eo I. IAcinct The description thereof 508 What Iacinct signifieth heere 509. Iacob how he is a figure of the church eo What is ment by this word Iacob c. eo Of Iacobs Iye to his father 510. Of his wrastling with the Angell 511. What the seede of Iacob is eod How God beholdeth no sin in Iacob eod Of the finding of Iacob in Bethel eod The vnderstanding of the place eod â—am The meaning of the place 512. Iames. why he was called yâ— Lords brother eod Of the death of this Iames. eod Of the deth of Iames the brother of Iohn eod Iannes
and Iamhres What they were eod Iasper The description of the stone 513. Idlenesse How it is the Image of death eod Against idle Colligeners 514. Idoll What an Idoll is eod What it signifieth in the place eod The difference betweene an Idoll an Image eod How an Idoll is nothing 515. WheÌ„ an Idol is known to be an idol 517. Idolatrie what Idolatrie is eod Who be Idolaters eod When Idolatry first began 518. What the head of Idolatry is eod How Idolatry is punished 519. How Idolatrous things maye bee conuerted to the honour c. eod Iehouah what Iehouah is eod How the Hebrues do speake thereof 520 Ierusalem The meaning of the place eod How it was called holy eod Iesus Of the mysticall hid significa 521. What is meant by his beeing seenewith Moses and Helias eod What is ment by his sleping in the ship eo What is ment by his groning in spir 522 Iewes Of whoÌ„ they tooke their name eod Of the misery yâ— happened vnto them eo Why they were suffered to sweare eod What do stoppe the Iewes from christianitie 523. Why they wer suffered to be diuorced eo How they were driuen out of diuers lands eod Of the conuersion of the Iewes 524. Ignoraunce what a pleasure it is to Satan 525. How no man is excused thereby eod Wherevnto the maintainers may bee lykened eod â—le what is signified by the I le 526. Images The beginning of Images eod How they are not to be worshipped eod The Councel of Colen against theÌ„ 527. Godly honour forbidden them eod How they were worshipped through ignoraunce 528. To worship them is heresie 530. No religion where they be vsed eod How they are teachers of lies eod How they moue weake hearts to c. 531 How they were taken out of Churc 532â— How god cannot be presented by c. 533 The Iewes esteemed no Caruer c. eo Of the harme that commeth by Im. 534 A place of Chrisostome opened eod Against the Image of the Trinitie 535 How Christ is caled the image of god 536 Of the Image that came downe from heauen eod Of the Image set vp by Nabuâ—ho 537. Of the Image of prouocation eod An exposition of the place of Esay eod Of yâ— images called in latin Colosâ—i 538 Imber daies why they were inuented eo Immortalitie How it belongeth properly to God 539. From whence the immortalitie of the soule proceede eod Impatiencie What Impatiencie is 540. Imposition of hands Whereof the custome arose eod Impossibilitie eod Imputation What imputation is 541. Incest What Iâ—cest is 542. Infants How they ought to receiue the Supper eod Infidelitie How it is yâ— cause of all c. eo In oâ—nem terraÌ„â— The ver expouÌ„ded 543. Instruments How they serued in the olde lawe eod Intent What the word signifieth 544. Of good intents eod Intercession No intercession nor praieng to Saints eod In the Church An errour to beleeue in the Church eod Inuocation What Inuocation is 546. Proues against inuocation of saints eo Iob. His name interpreted 549. Wherfore he cursed the daie of his birth 550. How God suffered Satan to sinite Iob with sores 551. How he doth not iustifie himselfe eod How the place is vnderstood 552. Iohn Baptist. Of his buriall eod How he was thought to work miracles after c. 553. Wherefore he was called Helias eod Wherefore he did no miracles eod Of Iohns Baptime 554. Of the difference betweene his baptime and Christs eod Iohn the Euangelist Of his life 555. A notable historie of Iohn 556. How he is called a barberous felow 557 Iona. The interpretation of the name eo Iosaphat Of his supreame gouernment 558. Ioseph Of Ioseph the husband of Mary 559. Of Ioseph the sonne of Iacob eod Why they buried his bones eod Iosia How his name was prophesied eo How he remoued the groues 560. How he put out the Priests from ministring eod Ironice What Ironice is eod Isaac At what age he was sacrificed eod Isope The meaning of the place eod Israel What Israel doth signifie 561. Of Gods goodnesse towards Israel eod Of Israels aduersitie eod What S. Paule meaneth by the place eo Iubely What it signifieth 562. By whom it was first brought vp eod Iudas How the place is vnderstood eod Wherevnto he was called 563. Wherevnto he was chosen eo Of Iudas the brother of Iames. eod Iudge How christians may iudge c 564 Iudgement of spirituall matters to whom eod What iudgement is forbidden 565. The meaning of the places eod What it is to stand in iudgement 566. Whether a Iudge beeing guiltie in anie crime may c. eod Wherfore Iudges are called Gods 567. Of the last iudgement 568. Iust. Who is a iust man eod What is meant by the iust man eod The difference of a iust man and a man iustified 569. Iustice. The definition of Iustice. eod Iustification What is vnderstood therby 570. How we are iustified freely and by faith onely 571. What thing doth purchase iustification 572. How Cornelius was iustified 573. Iustified by grace what it meaneth eo Against theÌ„ that say they iustifie others eodem How God doth iustifie vs. eod Iustifieng of the vngodly 575. Of two manner of iustifications eod How God is iustified in vs. eod How wisdome is iustified 576. A liuely comparison for iustification eo Iustinus Of his martirdome 577. What moued him to embrace the faith eo K. KEy What a key is 577. How the word of God is the right key 578. How they were giuen to the Church eodem How the Dunce men interpret yâ— keies 579. How the Priests be but the key-bearers eod Of the keye of Dauid or keies of the Church eo To whom the key of the bottomlesse pit was giuen 580. How the Popish prelates haue not the keyes of heauen 581. Keepe What it is to keepe the saieng of Christ. eod How the place is vnderstood 582. Kill how the intent to kill is worse then the deede eod King How and wherefore wee are called kings 583. Of the kings of Israel Iuda how many were good eod How kings haue to do in matters of religion 584. Of Iosophats supreme gouernment 585. How kings doe raigne by Gods prouidence 586. How they were called nursses eod Of the kings that serued Iosua 587 How wicked kings are of God and not of c. eod Of two kings the one succeeding a good father c. 588. TokeÌ„s of a wicked king or kingdoÌ„e 589 How a kings word must stand eod Precepts giuen vnto kings 590 Kingdome what the kingdome of heauen is eod The place expounded eod How it is taken two wayes eod The place expounded eod The meaning of the place eod How the kingdom of God is within vs. 592. How Christs kingdome is not of this world eod Kisse The vnderstanding of the place 593 Knowledge The meaning of the place eo How Ioseph knew not Mary c. 594. Of knowing one another after this life 595. The heathen
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
By what meanes the plough goeth awry 832. Polichronicon What Polichronicon is 833. Poligamy What Poligamy is eod Poore How the place is vnderstood eo What the complaint of the poore is 834. How the poore in spirit are blessed eod How the poore receiueth vs into euerlasting tabernacles eod Pope Reasons of the Papists answered 835. Mo of the Papists fond reasons 838. How the Popes doctors proue him the head 839. Of the Popes triple crowne eod How the Pope blasphemeth God 840. How the Pope is an Idoll eod In what respect yâ— Papists may be called catholiks 841. What the Pope saith of himselfe eod What his owne lawe saith 842. How the Pope hath power ouer Angels eod How he is the diuels viceregent Antichrist eod Power None hath power to forgiue sins but God eod How all power is in and of God and not in man 843. How yâ— higher powers are to be obeied eo What absolute power is 844. Praier What praier is eod The meaning of the place 847. How prayer for the dead auaileth not 848. Praier in a strange tongue profiteth not 851. Of common praier eod Of praier and fasting 852. How praier ought to be made eod What modestie ought to be vsed in praier eod To pray continually how it is vnderstood 853. What the praiers of Saints in the Apo. meaneth 855. The meaning of the place 856. A praier for the king or chiefe gouernour eod What priuate praier is 857. Of publike praier eod Preachers What doctrine they ought to teach eod That we must not presume of inspiration without preaching eod How they ought not to yeld to the wicked 858. What weapons they must vse eod What preachers may flie c. eod Of generall preaching eod Predestination What Predestination is eod How is was the first worke that God made 861. No reason can be giuen why God doth predestinate more one c. 862. Of Gods mercy in predestination 864. Places out of S. Austen for predestination eod Obiections answered 865. Prescience what the prescience of God is 867. Pricke of the flesh The meaning of Paule therein 868. Priest What a Priest doth signifie eod Of the Priests deceiuing of the people 869. How his office ought not to be despised for his c. eod How all men be Priests 870. How to know â— true Priest 871. How they are forbidden to be at yâ— death c. eod How they eate the sinnes of the people 872. Of Priests marriage eod How the Priesthood is translated eod Who made the statute of Priests chastitie eod Princes How they ought to be obeied 873. How they haue to do in matters of rel eo How the place is vnderstood eod Priscillianus Of his damnable heresi eo Priuie contract How it is not lawful 875 Processions How they came vp eod Promise A constant rule of all humaine promises 876. How promises may be broken eod Proper and improper Speaches in Scripture eod Of proper and improper speaches in Christs words 877. Prophesie How wicked men sometime do prophesie eo Prophets What the Prophets were 878. Against false Prophets eod How the people gaue eare rather to the false Prophets eod How a false Prophet is knowne 879. The meaning of the place eod Proselite What a Proselite is eod Protestants How the name came vp eodem Prouidence What the prouidence of God is eod Prouing What the prouing of a mans selfe is 881. Pâ—olomeus Of his hereticall opinions eod Publican What the Publicans were eod Punishment How it doth not satisfie for sinne eo Pure in heart who they be that are so called 883. Purgatory How it is disproued by scripture 883. How it and pardons came ioyntly together 885. How it was not known 400. yeres after Christ. eod How it came from the heathen 886. An Argument of Purgatory eod An obiection aunswered eo How our sinnes are onely purged by Christ. eod Doctor Readmans opinion of Purgatorie eod Purple and linnen eod Putting on of hands 888. Q. QVeene of heauen Who it was they so called 888. Questions S. Paules teaching of questions eod Of good questions 889. Of vaine questions eod Of the foolish questions of schoolmeÌ„ 890 R. RAbbi What the word doth signifie 891 Racha What Racha signifieth eod Rachel The opening of the place 892 Raguel how he and Iethro were not both one person 893. Rahab How she was no harlot eod Of Rahabs lye she made 894. How she confesseth God eo Why she and Ruth are named in the Genealogy eod Rainebow What it sigifieth eo Rauen. how yâ— rauens feedeth Helias 895 How God feedeth the Rauens eod Of the Rauen and Doue sent out of the Arke eod Realitie When by whom it was inuented eo Receiued All that wee haue we receiue of God 896. Reconciliation What it is to be reconciled eod Reede What is signified by the Reed eod How the power of Aegypt is compared to a Reed eod What is meant by the brused Reede eod Reading what profit commeth by reading the Scriptures 897 Regeneration What the word importeth 898. How it is taken in these places eod Raines What they signifie 899. Reioyce Wherefore we should chiefly reioyce 900. Releasment How it and paiment cannot stand together eod Religion Of couples ioyned in contrarie religion eod The diuell is sorrie to see Christs religion flourish 901. Remember How God is said to remember eod Remnant Of the remnaÌ„t that God reserued eo Rent What is meant by renting of clothes eod What is ment by renting of the hart 903 Repentaunce What it is and how it is defined eod How it is attributed to God 904. Of Esaus repentance 905. Of two manner of repentance eod Reprobation How it is defined 906. How the iust cause thereof is hid vnto vs. 907. Reseruing of the bread eo Rest. How rest is vnderstood eo How it is taken for the land of Canaan eod Resurrection How that we all doe rise by Christ. 908. The meaning of the place eod Infallible tokens of Christs resurrection eod What the first resurrection is eod Of two resurrections eod Reward How Reward is defined 909. Riches What the true vse of riches is 910. The rich that trust therein are discommended eod Of the rich mans burieng 911. How the poore and rich are ioyned together eod Riddles Why they were put foorth in feasts eod Righteous Who are righteous 912. How and by whom we are righteous eo How the righteous is allowed to praise God eod The proues thereof 913. Righteousnesse What Righteousnesse is 914. The christian righteousnesse eod Of the righteousnesse which commeth by faith 915. How by Christs righteousnesse wee are iustified eod How righteousnesse is to be vnderstood 916. Of outward and inward righteousnesse eod How we receiue our righteousnesse c. 917. Right hand What is meant by Gods right hand 918. What the right hand here doth signifie 921. Of the right hand of Christ. eod Robbe how it is no theft when God commaundeth it 922. Rocke How Christ was
Superstition of Angells eod Sunne The meaning of the place eod What it is to regarde the rising of the Sunne eod Supper of the Lord. Wherfore it was ordeined 1062. Why it was called a sacrifice eod The Doctors mindes vpon the supper of the Lord. 1063. How the Lords death is shewed therein 1064. The meaning of the place of Iohn eod Supremacie Proues against it eod Sure How we are sure of our saluation 1065. Surples From whence the wearing thereof came eod Suspention What suspention is eod Swearing Why the Iewes were suffered to sweare 1066. Who sweareth aright eod What swearing is lawfull eod To sweare by the Lord and to the Lord. are two eod All priuate swearing is forbidden 1067 How customable swering is dangero eod The Doctous against swearing eod Lawes made against swearing 1069. How the Pharesies corrupted swering eod Of the concealing of swearing eod Sweating The cause of sweating 1070. Sweete What is ment by sweet odours eo Swine What manner of people is ment by swine eod Swoord To whom it belongeth to punish 1071. What is meant by the two swoords eod T. Table what is ment by the table 1072. The meaning of the place 1073. Tabernacle Wherefore it was ordeined and c. eod Why it was called the Tabernacle of the congregation eod How the Tabernacle was diuided eod Why it was called the tabernacle of witnesse 1074. Of the Tabernacle of Dauid eo Of the feast of Tabernacles eo Tabithae What the word doth meane and signifie eod Tacianus Of his hereticall opinions eod Talent What a Talent is eod Of the talent left to the seruants 1075. Tapers Against the vse of them eo Taught of God How it is vnderstood eo Tell no man How the places bee vnderstood 1076. Temperaunce What it is eod Temples wherefore they are ordeined eod How God dwelleth not in temples made with hands 1077. How long the Temple was a building and c 1078. The meaning of the place eo Of them that trusted in the outward seruice of the temple eod How they are not to be builded to Sa. eo How the Pope doth sit in the temple of God 1079. Temptation What temptation is eo How generally it is not euill 1080. The Israelits rebuked for tēpting the L. eo How God tempteth no man to euill eod Of the Pharesies tēpting of Christ. 1081. How Christ to tempted of the diuel eod God suffereth none to be tempted aboue his strength 1082. Ten. what the number of ten signifieth eo How the ten commaundements are diuided eod What the ten hornes do signifie eod Of the ten virgins 1083 Tents How tents were first inuented eo Of three manner of tents eod Teares whereof teares commeth eod The meaning of these places 1084. Terebint what manner of tree it is eod Tertulianistae What heretiks they wer eo Testament what a testament is eod Tetrarchae What Tetrarchae were 1085 Teudas Of his rebellion eod Thamar Why she is reckoned in the Genealogie eod How she is thought to be Dauids naturall daughter eod Thammuz What this Thāmuz was 1086 Thankeoffering what thanke offering is eo Tharsis What Tharsis is thought to be eo Thebulis What his heresie was 1087. Theft What theft is eod Thema What Thema was eod Theodotus what his heresie was eod Theraphim What this Theraphim was eod Theudas Of his rebellion 1088 Thiatria what Thiatria was eod Thinke How of our selues we cannot thinke well eod How our sinnes shall not be thought vppon 1089. This is my body The interpretation hereof 1090. Thomas How Thomas Didimus is one name 1091. How he was reproued for his vnbeliefe eod Of his death and martirdome eo Thoughts How euery thought is not sinne eod The meaning of the place 1092 Threshing Of two manner of threshings eod What is ment by threshing of the mountaines 1093 Whereto the threshing of Gilead is compared eod Thunder What the cause is that maketh thunder eod Time The meaning of the place 1095. What is meant by time times and halfe a time 1096 Tithes what is vnderstood by tithes eod Of the tithes laide vp for the poore eod To day what the saieng meaneth eod Tongue To speak with tongues what it meaneth eo How the Apostles spake with straunge tongues eod What it is to smite with the tongue 1097 What the tongue of God is eod How the tongue is compard vnto a l◠eo What is meant by the third tongue eod Topas The description of the stone eod Topheth What it is and how it was defiled 1098. How it is taken for hell eod Touch not That is spoken against traditions eod Why Mary was forbiddē to touch Ch. eo Traditions Of the traditions of men 1099. A reason that ouerthroweth them all 1100. Transmutation When it was first inuented 1101. Transubstantiation what it signifieth eod When it was first inuented 1102. Reasons against transubstantiations eo How it hath made the Turks power to increase eod The cause wherfore it is holden defended 1103 Tree The tree falling compared to death eod What the tree of lyfe meaneth 1104 VVinter The meaning of the place eod VVisedome how it signifieth Christ. eod How wisedome is iustified of hir children 1167. VVise men what these wise men are 1168 VVith the holy The meaning of the Prophet heere eo VVitnes how y◠places are to be vnder eo VVoe What woe is 1169 What is ment by the three woes eo VVood. what it is to build on wood 1170 VVolfe how a wolfe is sometimes takē in a good sense eod The meaning of the places eod VVoman of y◠woman araied in purple eo Of womans apparell 1171 How they may not weare mans appa eo Of the woman taken in adulterie 1172. Of a woman taken in warre eod How women are called ministers eo How women ought not to baptise eod What the woman clothed in the Sunne signifieth 1173 Why women are commaunded to keepe silence in the Church eo What is ment by the foolish woman 1174 What is ment by the straunge woman eod The meaning of the place eod VVord of God What the word of God is 1175. How the word was made flesh eo What is ment by the word in this pl. 1176. How the word of God is called the light 1177. How it indureth for euer eod Of the nature and strength thereof eod How it hath sundry names 1178 How the word of God is the key eod How the word of God is plaine eod The more it is troden downe the more it groweth eod How the word and flesh bee not both of one nature 1179. How it ought not onely to be rend but expounded to the people 1180 Workes how workes of the lawe iustifie not eod Of workes done before faith 1182 That worketh not how it is vnderst eo How works are not the cause of felici eo Of workes◠loue and faith 1183. How our good workes are the workes of God eod How we deserue nothing by our good workes eod Of
tearmed the Abhomination desolation for the punishmeÌ„t yâ— ensued which punishmeÌ„t was the desolation wast of al the Iewish people ¶ Meaning by desolation that Hierusalem and the sanctuarie should be vtterlie destroied for their rebellion against God and their Idolatrie or some read that the plagues should be so great that they should all be astonied at them Geneua ABIMELECH Hovv Abimelech is put in steed of Achis IN the title of the. 34. Psalme it is said that Dauid changed his countenance before Abimelech And in the first booke of kings the. 21. Chapter the storie saith he feigned himselfe before Achis Héere séemeth to be a great contrarietie to make these two places agrée manie hath taken Ahimelech for Abimelech yet there is great difference in these two names for Ahimelech is as much to saie in latine as Frater meus Rex my brother the King and Abimelech is as much to saie in latine as Pater meus Rex my Father the King So that they cannot bée all one name But admitte it were so yet it cannot be true for though Dauid did dissemble his aduersitie and persecution before Abimelech the Priest yet he did not chaunge his chéere nor countenance before him but made good semblance as though all had bene quiet betwéene king Saule him and on the other side Dauid did intreat him friendlie and verie gentlie not roughlie But when he came before Achis he fained himselfe mad as the storie saith Therefore to make this plaine ye shall vnderstand that Abimelech which is mentioned in the title of the 34. Psal. is the selfe same person that is called in the text Achis the king of Geth So that Achis and Abimelech is all one person and all one king For like as the Emperours of Rome are called Caesars of Iulius Caesar the kings of Aegypt generallie called by the name of Pharao so all the kings of the Philistines were generallie called by the name Abimelech And so in the one place he is called by his generall name Abimelech in the other by his proper name Achis Bi. Turnar ¶ Whereas in stéede of Achis there is put Abimelech it is a likelihood that the latter name was commonlie vsed among the Philistines like as the Aegyptians called their kings Pharaoz like as the Romane Emperours haue borrowed the name of Caesar of Iulius Caesar who made himselfe the first tyrant among them And we knowe that manie hundred yeares before Dauid was borne the kings that raigned in Gerar in the time of Abraham were called by the name Abimelech wherefore it is no meruaile that this name shall passe to their successors from hand to hand so as it should become common to all the kings of Palestine Caluin Of the vices of Abimelech the sonne of Ierobaal or Gedeon First he was verie ambitious he deceiptfullie and falslie accused his bretheren vseth the corruption of briberie to worke treason is a robber of the common treasurie he wrought by open violence and at the last committed murther of his bretheren called Parricidium Pet. Mar. vpon Iudic. fol. 157. ¶ Read more of his properties in Bramble ABRAHAM How Abraham is the heire of the world THere is no where by expresse words had anie such promise made to Abraham howbeit it is conteined in the promises which we haue in the Scripture For God said to him that his séede should be multiplied like the sand of the Sea the starres of heauen Wherefore heerein consisteth the promise This his séede should fill the whole world For they are not counted his séede which haue procéeded from him onelie as touching the flesh but which imitate his faith And forasmuch as such are dispersed throughout the whole world by them hath Abraham the inheritance of yâ— who le world which selfe thing is verie expreslie spoken when God made this promise to him And in thy séede shall all nations of the earth be blessed Pet. Mar. vpon the Ro. â—o 88. What is meant by Abrahams bosome Some by the bosome of Abraham doe vnderstand the faith of Abraham Other some also vnderstand it of the place where the elect and chosen that folowe the faith of Abraham do rest after their death But where that place is because the Scripture doth not expreslie determine it can we not tell And therefore maie no man be so bold as to define it W. Tindale ¶ The ecclesiasticall writers doe vnderstand by Abrahams bosome either the promise made to Abraham In thy séede shall all nations be blessed or Christ himselfe which came of the bosome and seede of Abraham or els the fellowship of them that died in the faith of Abraham Sir I. Cheeke ¶ As the Fathers in the old lawe were said to be gathered into the bosome of Abraham because they receiued the fruit of the same faith with him So in the new Testament we saie that the members of Christ are ioined to their head gathered vnto him The Bosome signifieth yâ— most blessed life which they that die in the faith yâ— Abraham did shall enioie after this world Geneua How Abrahams lie to Abimelech is excused Abraham also is obiected who said that Sara was his sister but heerein as Augustine teacheth he lied not he told that which was true but yet he spake not all the truth And that is of no man required to vtter all that is true which he knoweth He did not tell that she was his wife yet because she was his kinswoman he might according to the manner of the Hebrewes trulie saie that she was his sister but he seemeth not to be vtterlie excused for although he lied not in calling her sister yet it séemeth that therein he fell because in not opening that shée was his wife he put her in danger of léesing her chastitie for he left her naked of that aid whereby onelie she might haue bene defended from comming into strange loues Neither is it necessarie yâ— I shuld labour vtterlie to defend Abraham for he was a man by ouer much feare he might easilie fal Howbeit Augustine mentioneth yâ— Abraham was then in danger two manner of waies one least he should be killed himselfe the other was the adulterie of his wife The first daunger he might auoide by calling her sister but the other namelie least she should be defiled he was not able to repell For although he had said that he was her husband that would not haue serued to haue deliuered her from the filthie lusts of the Aegyptians Wherefore he committed vnto God that which he himselfe could not turne from him And in that which he had in his owne power he would not tempt God This séemeth to be Augustines Iudgement ¶ He said to Abimelech she is not my wife but she is my sister which was true for she was his sister by his fathers side but not by his mother the daughter of Aran his brother consequentlie of his father Forasmuch
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
his kingdome howbeit this title should séeme more conuenient for the which after the Hebrewes is a distinct Psalme from this whereas the Latinists make this and the next both one ALTAR What an Altar is and how they began AN Altar is nothing els but a thing builded to offer Sacrifices on Altare is a Latin word which is so named as the Gramarians doe saie of Altitudo or height Not that an Altar is so great and high but because the Romaines before the receiuing of the true religion of Christ they made Altars in thrée sundrie places Some they called Altaria vpon the which they did offer Sacrifices vnto the supernall Gods Other Altars they had which were made beneath vpon the plaine ground vppon the which they did Sacrifice vnto the Gods on the earth And other Altars they made vnder the earth as were in Poules vpon the which they did offer Sacrifice Dijs infernalibus vnto Gods vnder the ground And these two last kinde were called Ara or Aâ—e but the high Altars were properlie called Altaria Thus much concerning the name of the Latin word Altare In all the newe Testament where we read this Latin word Altare as in the 5. of S. Mathew the first of S. Luke 1. Cor. 9. the 13. of the Hebrewes In all these places in the Gréeke booke is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word is as much to saie in English as a Sacrificing place or a thing made to offer sacrifices on which is more plaine then the Latin word Altare is So that an Altar is nothing els but a sacrificing place or a thing made to offer sacrifices on When Noe was preserued from the generall Deluge with his wife and his thrée sons their wiues restored againe by the tender mercie of God to drie land he made an Altar vnto the Lord and offered all manner of cleane beasts and foules thereon for a sacrifice with whose doings the Lord was well pleased because he did it in the faith of Christ which was figured by the Altar and promised neuer to drowne the world anie more for mans wickednesse c. Upon the same faith did Abraham the father of all faithfull beléeuers make an Altar vnto the Lord what time as God promised vnto him that in his séede which was Christ should all the nations of the earth be blessed Likewise God commanded â—acob to build an Altar at Bethel in the remembrance that he had deliuered him from the hands and crueltie of his brother Esau. Thus in the lawe of nature Altars began But chiefelie they did flourish after the law of the ten commandements were giuen by Moses We read that God warned Moses to kéepe the people from making of Gods of gold or of siluer and to kéepe them the better from it thou shalt said he cause them to make an Altar not of gold nor siluer but make vp a litle heape of earth and therevpon do thou offer the burnt-offerings the peace-offerings And if the people be desirous to build an Altar of stone thou shale not suffer it to be made of hewen stone but of rough stone after the rudest fashion that the people take not a superstitious conceit reposing a confidence in the Altar it selfe and not in the thing that is signified by the Altar which is Christ. Yet all this while there wâ—re no perfect forme nâ—r fashion of Altars till the Tabernacle of the tastimonies was made When that was once made then Altars grewâ— to their perfection For then God commanded to make two Altars for the Tabernacle the one was called the Altar of incense which Altar was made of Sethim wood aboue couered ouer with fine gold The other Altar was made also of Sethim wood but aboue it was couered ouer onelie with Brasse and therefore sometimes it is called the brasen Altar This Altar was properlie called the Altar of burnt-offerings vpon this Altar was offered euerie daie two Lambes one in the morning and the other at night beside an innumerable sort of other Leuiticall Sacrifices Now marke in these two Altars ye must consider that it was a part of the Ceremoniall Lawe of Moses all which Lawe was but a figure and a shadowe of Christ the true light it selfe As the Apostle saith The Ceremoniall lawe was but a shadowe of good things that were then to come and giuen by Christ. But nowe hâ—erâ— maie bée thought séeing that Altars were vsed from the beginning of the world First in the lawe of Nature second in the law written by commandement giuen by Moses the man of God thirdlie frequented and vsed in Christs Church since the beginning and vsed to this daie in most places of Chrisâ—endome how is it then that the Church of England hath taken them awaie To this I aunswere that wheresoeuer Altars be vsed whether in England or in anie other places of Christendome they be an occasion of great Idolatrie blaspheming of Christs bloud and merits of his bitter passion For whereas by Christs one Sacrifice offered vpon the Altar of the Crosse we are all made cleane and inheritours of the kingdome of heauen our Altars did teach vs that he was offered vp there a newe euerie daie for our redemption by the worke of a priest which is most falâ—e and vntrue and most blasphemous iniurious to Christs merits and sacrifice offered once for all And to the end to plucke out this blasphemous opinion out of the simple peoples heads it ought to be iudged of all the Kings people as good a déede of the King and his Counsell to beate downe and destroie the Altars in England as that King Ezechias did when he brake and brent the brasen Serpent that Moses by the commandement of God did make because the people did worship it and so committed Idolatrie Though that Altars were well accepted at the handes of Noe Abraham Isaac Iacob and also commaunded during the time of Moses Lawe yet ye must vnderstand that that Lawe is now abrogated and vtterlie repelled The whole Lawe giuen by God to Moses for the people of Israel was deuided into thrée fortes lawes morall which is the lawe of the ten commaundements lawes Iudiciall or Ciuil lawes which we in the realme of England call temporall lawes The third kinde of lawes were Ceremoniall lawes The lawe of the ten Commandements doe stand in their first strength But the other two the lawe Iudiciall and the lawes ceremoniall are quite abolished and of no strength Since that Christ hath suffered his passion for our redemption And where as no nation vnder yâ— Sunne were so laden with Ceremonies as the Iewes were God did it for two purposes One was to kéepe the people from the idolatricall inuentions of their owne handes and of their owne heads The other was with pretie figures and shadows to induce the grose and stifnecked people to inbrace and beléeue the mysteries of Christes incarnation passion and resurrection which mysterie was principallie figured and sette out by
their Brides doe sette themselues foorth at the gates of the Cities by the space of seauen daies together to be abused in fornication And by this meanes Iuda was deceiued of Thamar his daughter in lawe ANABAPTISTS How this sect began and who was the Author thereof About the yeare of our Lord 1525. in Mulhausen a tâ—wâ—â— in Thuringe was a Preacher named Monetarius which taught openlie that he would reforme the state of the Church and made aduaunt priuelie that reuelations were shewed to him by God and that the sword of Gedeon was committed to him to ouerthrowe the tyrannie of the Impius He led out great companies commaunding them to spoile and rob Monasteries and the palaces of great men But while the vnrulie people were scattered and disseuered without order the Princes of Saxonie sodainlie oppressed them and tooke their Captaine whome they put to death This Monetarius was the first Author of the diuelish sect of heresie of the Anabaptists which long time after vexed Germanie and is not yet altogether extinguished The Anabaptists caused great trouble and rufling in the North parts of Germanie and at the Citie Monstere choosing to their King one Iohn a leade a Coblar as saith Sledane exercised much crueltie expelling other out of the Citie that would not condescend vnto their beliefe This Iohn a leade in token that he had both heauenlie and earthlie power gaue to his Garde gréene and blew and had for his Armes the figure of the world with a sword thrust through it He married himselfe fiftéene wiues and ordeined that other should haue as manie as they listed and all other thinges to bée common amonge them The Bishop of Monstere by the aide of other Princes besieged the Citie against the rebellious Anabaptists fiftéene or sixtéene monethes In which time the stubborne and froward people sustained so great scarsitie and hungar that they béeing aliue were like dead corses and did eate commonlie dogs cats mice with other wilde beasts and séething hides leather and olde shooes did powne the same and make bread thereof After long siege the Citie was wonne spoiled and destroied with great crueltie and slaughter of that wicked people Cooper ANANIAS How his dissembling was punished Brought a certaine part and laid it at the Apostles féete ¶ By the casting of his moneie at the Apostles féete would he haue bene counted to be one of the Christian Congregation and that one of the chiefe But in holding part backe he declared vtterlie what he was that is subtill and an hypocrite mistrusting the Holie ghost which thing because Peter would in no condition should be vsed among that sort therefore punished hée it so earnestlie Tindale How he needed not to haue sold his possession if he had lust Was it not thine owne and after it was sold was it not in thine owne power c. ¶ By this place we maie euidentlie sée that in the Primitiue Church no man was compelled to make his goods common for Peter telleth plainlie that it did lie in Ananias power whether he would sell his land or no and when he had sold it the moneie was his owne so that he might haue kept it if he had lusted ANATHEMA What Anathema is ANathema saith Chrisostome are those things which being consecrated to God are laied vp from other things and which also no man dare either touch or vse Pet. Mart. ANDREVV Of the death of Andrew the Apostle I Erome in his booke De catologo Scriptorum Eccl. writeth how that Andrew the Apostle and brother to Peter which did preach to the Scitians Sogdians Saxons and to the Citie Augustia was crucified of Eneas the Gouernour of the Edessians was buried in Patris a citie of Achaia Booke of Mar. fol. 52. Of an heretike called Andrew This man was an Italian who went about the countreie leading a blinde redde dogge and by telling mens fortunes he brought them into great misfortunes by deceiuing of them with heriticall fables Futrop ab vsperg ANGEL What an Angell is ANgell is a Gréeke word and signifieth messenger and all the Angels are called messengers because they are sent so oft from God to man on message Euen so Prophets Preachers and the Prelates of the Church are called Angells that is to say messengers because their office is to bring the message of God vnto the people The good Angels héere in this booke are the true Bishops and Preachers and the euill Angels are the heretikes and false preachers which euer falsifie Gods word with which the Church shall be thus miserablie plagued vnto the end of the world Tindale This word Angell hath vndoubtedlie sprong from the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latin is as much to saie as Nuncius a Messenger By the which it is plaine that Saint Augustine saith Angelus non nature sed officij nomen est As I am a man naturallie but I am a priest a preacher by office So naturallie an Angell is a spirit but when he is sent on message then is he an Angell Saint Augustine defineth an Angell on this wise Angelus spiritus est substantia in corpora inuisibilis rationabilis intellectualis immortalis An Angell is a spirit that word Spiritus is in the place of Genesis a spirit that is a substaunce bodilesse or a substaunce without a bodie inuisible endued with reason vnderstanding and immortall They eate not they drinke not they marrie not they sléepe not but liue euermore in heauenlie ioie and fruition of God fulfilling his blessed will and pleasure with all readinesse without anie wearinesse or slacknesse and therefore we saie in the Lords praier Fiat voluntas tua sicut in coelo in terra They serue God not with crieng of the mouth for they haue none but with crieng of minde and that they doe continuallie And as Esay the Prophet saith these be part of their holie crieng Sanctus sanctus sanctus Dominus Deus Sabaoth As they are without bodie so they occupie no circumscriptiue place that is to saie no bodilie place no seuerall nor quanticatiue place and yet their intellectiue and spirituall place is so that when they be in Heauen they be not in earth And contrarie when they be in earth they be not in Heauen For there is no power finite that can be in two places at once And if ye will knowe saith Saint Austen how Angels doe eate and drinke yée shall vnderstand that Angels taking vpon them the visible and tangible bodies of men Edent habent potestatem sed non necessitatem Rich. Turnar Wherefore Angels were made An Angell is the creature of God in spirituall vnderstanding mightie made to serue God in the Church from which end of their creation some are fallen and become enimies of the Church Other that fell not but continued in their innocencie doe serue to God and his Church How Angels ought not to be worshipped We ought saith Saint Austine to beléeue that the bountifull Angels
fol. 211. Whether Angels did in verie deede eate and drinke when they appeared Of the Schoole-men some thinke that they did eate in verie déede and other denie it Scotus thinketh that to eate is nothing els then to chawe meate and to conueigh it downe into the bellie and this thing did the Angels wherefore he gathereth that they did eate in verie déede Other doe thinke that to eate is not onelie to chawe the meate and to conueigh it downe into the bellie but moreouer to conuert it into the substaunce of his bodie by concoction through the power of vegitation This forsomuch as the Angels did not therefore they did not eate in verie déede The booke of Tobias is not in the Canon of the Hebrewes but yet it might be applied to our purpose but that there is variance in the copies for in that booke which Munster set out in Hebrewes in the twelfth Chapter Raphel the Angell saith I séemed to you to eate and to drinke but I did not eate neither drinke the common translation hath I séemed to eate to drinke but I vse inuisible meate and drinke Neither text denieth but that the Angell after a certeine manner did eate Pet. Mart. vpon Iudic. fol. 212. How Angels be by nature spirits by office messengers The Scripture declareth of the Angels that they be by nature spirits by office Angels that is to say messengers August Psal. 103. The spirits be Angels when they be spirits they be not Angels when they be sent they be Angels for Angell is the name of the office not of nature Respecting that whereof hée is he is a spirit and in respect of that which he doth he is an Angell Who maketh saith the Apostle Angels his spirits yâ— is to saie he maketh messengers of his spirits in the first Chapter of the Hebrewes They be all serueable spirites sent for the health of the elect Musculus fol. 10. How Angels be not borne but created of God Scripture teacheth vs that Angels be not gotten of God as Christ the onelie begotten of God but that they be created of God and made in like sort as the rest of the creatures That they bée not gotten of God as Christ was The Apostle witnesseth where he saith To which of his Angels did he saie at anie time I haue begotten thée this daie and againe I will be to him a Father and he to me a sonne but whereas in Iob the Angels bée called the sons of God it is not to be vnderstood that they be the naturall sonnes of God as Christ was but because they be the sonnes of grace and adoption as all the elect bée That they be created and made the Prophet Dauid witnesseth Psalme 148. 2. But when and what time they were made there is no mention in anie place of Scripture A man maie gather that they were made at that time when the foundation of the world was set by that we do read in Iob. 38. read the place But it appeareth not by that place plainlie determinatelie when they were created as it is not in anie place declared whereof and how they were made Musculus fol. 10. How Angels are appointed to waite on the faithfull Then said they it is his Angell ¶ There be manie places in the Scriptures where we doe plainlie learne that Angels bée appointed to wait on the faithfull euen from their verie birth Ag. 18. 10. Heb. 1. 14. And in thâ— Psalmes Hée hath giuen commaundement to his Angels that they kéepe thée in thy waie Such a thing is héere meant by his Disciples Sir I. Cheeke ¶ For they did know by Gods word that Angels were appointed to defend the faithfull And also in those daies they were accusâ—omed to sée such sights Geneua How we shall be like vnto Angels But are as Angels of God in heauen ¶ Héere we must note and marke that Christ doth not saie in the resurrection they shall be Angels but they shall bée like vnto Angels For Angels haue no bodies at all but we shall haue our bodies both raised from death and also glorified Sir I. Cheeke How Christ is greater then the Angels proued by this place He maketh his Angels spirits and his ministers a flaming fire ¶ The absolute meaning of which words we must learne of the Apostle himselfe in the 〈…〉 4. ver following where according to this testimonie he hath defined their nature and called them ministring spirits Then in these words he maketh his Angels spirits and his ministers a flaming fire according to the similitude in which their glorie hath bene séene as the Angels that were with Elizeâ—s his seruants sawe them in Chariots of fire The similitude of the beasts which Ezechiel saw were as coles of burning fire and the Seraphins haue their names because they be of firie coulour And these words spirits ministers we must resolue thus ministering spirits So out of this text his argument standeth thus Christ is called the sonne the first begotten sonne whom the Angels worship but the Angels are his ministring spirits therfore Chrisâ— is greater theÌ„ the Angels Deer The opinion that euerie man hath his good and bad Angell is false The opinion yâ— particular men haue of their particular Angell one good an other bad is an heresie saith M. Deering not much vnlike the Maniches who taught yâ— euerie man was violentlie drawne to do good or euill by a good spirit or euill which equalitie of themselues had rule in man c. The first author of it saith he was Empedocles the Philosopher who as Plutarch saith taught tâ—â—t euerie man had two Angels one good and an other bad c. Plut. de Animi Tranqu The degree of Angels falselie proued aunswered The Prophet Ezechiel describing the glorie of the king of Tire he nameth nine precious stones which are in his garments in which place he nameth the same king Cherub comparing him with the Angels therefore these stones signified nine orders of Angels Aunswere Touching the argument of the nine precious stones of the king of Tyrus it is nothing but follie for what though he were coÌ„pared to Angels in glorie because his garment was full of precious stones doth it therefore follow yâ— as manie kinde of stones as were in his gowne so manie orders there should be of Angels If I saw a man clothed in rich colours manie iewels about him so that I would saie he shineth like the Sunne must it néeds follow yâ— as many coulours as are about him so many colours are in the Sun But the thing is all false the king is not there compared to Angels but because the Cherubins yâ— couered the mercie seat were of beaten gold excellent workmanship with that yâ— king is compared called the couering and the anointed Cherub so that the nine precious stones must be nine orders of Cherubins vpon yâ— mercie seate or nine orders of clothing Deering What is
God doth not onelie attribute this vnto God that he séemeth to be angrie when he doth chasten and punish sinners but he doth expreslie giue vnto him a certeine commotion also which we doe call anger And I will not grudge to resite his words These things saith he which be naught must of necessitie displease him that is good and iust and he that is displeased with euill is moued when he seeth it done We doe rise to reuenge not because we be hurt and anoied but that discipline maie be kept mens manners corrected libertie refrained This is a iust anger which as it is necessarie in man for the redresse of naughtinesse so is it also in God from whom the example came vnto man For like as it behooueth vs to chasten them which be subiect vnto our iurisdiction so it beséemeth God to chasten the sinnes of all and that he maie doe that he must néedes be angrie For it is naturall for the good to bee moued and stirred at the sinne of an other Therefore they shold haue defined it thus that anger is the motion of the mind meaning to chastice sinne For the definition of Cicero Anger is a desire to reuenge is not much different from that we said afore But the same angerâ— which we maie call either furie or rage ought not to be in man because it is altogether faultie But that anger which belongeth to correction of vice neither ought to be taken from man neither can be taken from God because it is both profitable necessarie for meÌ„ This saith Lactantius by which words he doth not take from God the commotion and sturre of anger but that onelie which is ioined with fault and is vnséemelie also for man Musculus fol. 438. For some when they heard prouoked him to anger ¶ He is angrie héere because they refused wisdome and imbraced follie because they forsooke yâ— word of truth â—olowed vaine deuices because they would not enter into the rest promised them but had more desire to returne to yâ— heauie labour bondage of Aegipt This madnesse of yâ— people the Lord is angrie with as a louing Father yâ— had care ouer them So if we will haue holie anger let it be frée from all hatred reuenge arise onelie for the profit and well dooing of our neighbour Thus we read our Sauiour Christ was angrie when he sawe yâ— frowardnesse of the Iewes who by no admonitions would be made wiser Thus S. Paule prouoketh Timothie when he saith Reproue sharplie rebuke men yâ— they turne not awaie from yâ— truth So S. Iude biddeth vs all if we fall into companie with froward men to saue them with feare as if we would sodeinlie pluck them out of the fire Thus if we can haue our affections moued we are holiâ—â—e angrie for the end of our doings is yâ— profit of our brother Deering By wrath is vnderstood not a disturbance or perturbatioÌ„ of the mind for these things can haue no place in God But as Augustin hath wel interpreted in his booke of yâ— Trinitie Wrath in God signifieth a iust vengeance And God is said to be angrie when he sheweth foorth his effects of an angrie man which are to punish aâ—enge So he is said to repent himselfe that he had made man because like a man that repenteth himselfe he would ouerthrow his worke Pet Mart. vpon the Rom. 107. And the wrath of the Lord wared hotâ—e against Israel c. Wheras yâ— wrath of God wared hot against Israel is not so to be vnderstood as though God had anie affections for that perteineth onelie vnto men But according to the coÌ„mon receiued exposition of these places we féele yâ— God is like vnto men yâ— are angrie after which selfe same reson it is written yâ— he somtime repenteth wherefore God either to repent or to be angrie is nothing els but that he doth those things which men repenting or to be angrie vse to doe for the one do either alter or els ouerthrowe that which before they had done and the other take vengeance or iniuries done vnto them Ambrâ—se in his booke of Noe the Arke the 4. Chapter speketh otherwise of the anger of God for neither doth God saith he thinke as men doe as though some contrarie sentence should come vnto him neither he is angrie as though hâ—â— wore mutable but therefore these things are beléeued to expresse the bitternesse of our sinnes which hath deserued the wrath oâ— God to declare that the fault hath so much so farre increased that euen God also which naturallie is hot moued either by anger or hatred or anie passion séemeth to be prouoked to wrath c. And aptlie is there mention made of the anger before the punishment For men vse first to be angrie before they reuenge Pet Mar. vpon Iudic. fol 70. Of two kindes of Anger He was excéeding wrath c. ¶ There are two kindes of anger the one deserued the other vndeserued The deserued anger is with the which God is prouoked against sinners parents against disobedient children Magistrates against wicked subiects and maisters against negligent schollers and such like He that giueth occasion of such anger offendeth and is in fault bicause the partie against whome the offence is committed is iustlie angrie but such was not the anger of Herod The vndeserued anger is when as they are let by some meanes or other from their wicked intent and purpose He that giueth occasion to these is not in fault With this kinde of anger was Herod angrie therefore the fault was in himselfe and not in the wise men Marl. vpon Math. fol. 24. ANOINTING What is meant by the Anointing of the head But wheu thou fastest anoint thy head c. ¶ To anoint the head is meant as turning the other chéeke and of that the left hand should not knowe what the right did That is that they should auoide all vaine glorie and fast to God and for the intent that God ordeined it for And that with a merie heart and cheerefull countenaunce thereby to seeke the working of God and to be sure of his fauour Such is the meaning and not to binde them that fast to anoint their heades and wash their faces And the manner and phrase of speaking commeth of an vsage that was among the Iews to anoint themselues with swéete and odiferous ointmentes when they were disposed to be merie and to make good cheere As ye sée how Mary of Bethanie powred a boxe of precious ointments vpon Christs head as he sate at supper Tindale Of the anointing of the sicke with Oyle what was meant thereby And they anointed manie that were sicke with Oyle ¶ In healing the sicke the Apostles did vse oyle to signifie thereby that they were healed by the vertue of the holie Ghost which in the holie Scriptures manie times is signified by outward vnction Sir I. Cheeke Looke Oyle ANTES The first
inuenters of a common weale PLato saith that the first inuenters of a common weale were the Antes for as we sée by experience they liue togethers they trauaile togethers and make prouision in the winter togethers And in going and comming from their worke they hurt not one an other but each one reioiceth at others trauaile and none doe giue them to anie priuate thing but altogethers for the common wealth and they liue by thousands together in one little hillock where as two men onelie in a common weale cannot liue in peace and concord ANTICHRIST What Antichrist is ANtichrist is not the proper name of a person but of an office For as S. Iohn in his first Epistle and second Chapter saith manie are Antichrists ¶ Antichrist signifieth not anie perticuler man which as the people dreame should come in the end of the world For yée sée that in Saint Iohns time he was alreadie come But all that teach false doctrine contrarie to the worde of God are Antichrists Tindale Marke this aboue all things that Antichrist is not an outward thing that is to saie a man that should sodeinlie appeare with wonders as our Fathers talked of him no verilie For Antichrist is a spirituall thing is as much to saie as against Christ that is one that preacheth false doctrine contrarie to Christ. Antichrist was in the olde Testament and fought with the Prophets He was also in the time of Christ and of the Apostles as thou readest in the Epistles of Saint Iohn and of Paule to the Corinthians and Galathians and other Epistles Antichrist is now shall I doubt not endure vnto the worlds ende But his nature is when he is vttered and ouercome with the word of God to go out of the place for a season theÌ„ to come in againe with a new name a new raiment As thou séest how Christ rebuked yâ— scribes the pharesies in yâ— gospel which were verie Antichrists saieng Wo be vnto you Pharesies for ye rob widdows houses ye pray loÌ„g praiers vnder a colour ye shut vp the kingdome of heauen suffer theÌ„ not yâ— would to enter in ye haue taken awaie the key a knowledge ye make meÌ„ to breake Gods coÌ„mandements with your traditions ye beguile yâ— people with hipocrisie such like which things al our prelats do but haue yet got theÌ„ new names other garments are other wise disguised Ther is difference is yâ— names betwéene a Pope a Cardinal a Bishop so foorth to saie a Scribe a pharesie a Seuiour so foorth but the thing is al one Euen so now wheÌ„ we haue vttered him he will chaunge himselfe once more turne himself into an angel of light 2. Cor. 11. read yâ— place I exhort thée whatsoeuer thou art that readest this note it wel The Iews looke for Christ and he is come 1500. years agoe they not aware we also haue looked for Antichrist he hath reigned as long we not ware that because either or vs loked carnallie for him not in yâ— place where we ought to haue sought The Iewes had found Christ verilie if they had sought him in yâ— law Prophets whither Christ seÌ„deth theÌ„ to séeke Iohn 5. We also had spied out Antichrist long ago if we had looked in yâ— doctrine of Christ his Apostles where because the beast séeth himself now to be sought for he roareth séeketh new holes to hide himselfe in changeth himself into a thousand fashions with al maner wilines falsehood subtiltie craft because yâ— his excommunications are come to light he maketh it treson vnto the king to be acquainted with Christ. If Christ they may not liue together one hope we haue yâ— Christ shal liue for euer The old Antichrist brought Christ vnto Pilate saieng by our law he ought to die and when Pilate had them iudge him after their lawe they answered It is not lawful for vs to kil anie man which they did to the intent yâ— they which regarded not the shame of their false excommunications shold yet feare to confesse Christ because yâ— the temporall sword had condemned him They do all things of a good zeale saie they They loue you so well yâ— they had rather burne you then yâ— you should haue fellowship with Christ. They are zealous ouer you amisse as saith S. Paul Gal. 4. 17. They would deuide you from Christ his holie Testament and ioine you to the Pope to beléeue his Testament Tindale fol. 60 It is to be noted that as oft as anie mention is made of Antichrist it must not be restrained vnto anie one man but rather be extended to some whole kingdome which sets it selfe against Christs kingdome For ther haue ben many Antichrists from the beginning according as Iohn declareth 1. Iohn 2. 18. namelie euen as manie as haue gone about to lead Christs Church awaie from the purenes singlenes of Gods word by their vntoward noisome errors c. Marl. vpoÌ„ the Apo. fol. 183 A prophesie of Antichrists birth While king Richard was yet in the land of Palestine he sent to the I le of Calabria for Abbas Ioachim of whose famous learning woÌ„derfull prophesies he had heard much Among other demaunds he asked him of Antichrist what time in what place he should chieflie appeare Antichrist saith he is alredie borne in the citie of Rome will set himselfe yet higher in yâ— seat Apostolike I thought saith yâ— king that he shold haue ben borne in Antioch or in Babilon to haue come to the stocke of Dan. I reckoned also yâ— he shold haue raigned in the temple of God within Hierusaleâ— onelie haue trauailed for yâ— space of three yeares a halfe wheras Christ trauailed to dispute against â—noch Helias Not so saith Ioachim but as the Apostle reporteth he is the onelie aduersarie which extolleth himselfe aboue al yâ— is called God For whereas the Lord is called but holie he is called the most holie father This Antichrist shal be opened him shall God destroie with yâ— spirit of his mouth light of his coÌ„ming c. Bale The time of Antichrists disclosing If ye will weigh Paules words diligentlie we shall also know the time wherin Antichrist must be disclosed to the world For writing to yâ— Thessalonians yâ— thought yâ— Christ should shortlie come to iudgement minding to bring them out of yâ— opinion saith yâ— there shall a departing come before the daie of iudgmeÌ„t yâ— is to say yâ— men must fal from yâ— Emperour of Rome as Hierom Anselme Theophilact Bede Dionise almost all yâ— rest of yâ— interpreters take it True it is yâ— Paule spake this thing dark lie least he shold offend mens minds Therfore then saith Paul yâ— great wicked bodie shall shew foorth himself yea he shal not onlie succéed especiallie at Rome in his owne strength but also as Daniel writeth he shall bring to naught yâ—
fall away from the obedience of the Emperour Moreouer Iohn in his Apocalips setting foorth the Church of Rome vnto vs to be not the spouse of Christ but of Antichrist saith That he saw a certeine whore the mother of all vncleannesse abhomination of all the world holding a golden Cup in her hand of whose mingled liquor all the dwellers of the earth should be made dronke from the highest to the lowest And further this whore shall be made dronke with the blood of Saints and of the Martirs of Christ and vpon hir forhead she had written Babilonia And least any man should doubt whether Iohn speake of Rome or not hée saith plainlie that the Whore sate vpon seauen hills which thing is well knowen to be agréeable vnto Rome wherevpon it is called the Citie with seauen hills wherefore Antichrist seate must be at Rome which thing is euident both by holie scripture and also by Hierom in an Epistle he wrote to Fabiola against Iouinian to Marcello and Aglasia in the 47. Chapter of his Commentaries vpon Esay and in the second Chapter vpon Ose The same is confirmed by authoritie of Tertulian writing against the Iewes and the Gentiles in a booke of the resurrection of the bodie and of Saint Austen also in his booke De ciuitate Dei In the same opinion is Nicolaus de lyra and many other beside Bar. Ochine Of Antichrists disciples Saint Paule foretelleth of Antichrists disciples 1. Timo. 4. that they shall beare a great countenaunce of continent life forbid mariage And of such Saint Hierom saith Iactant pudicitiam suam inpudenti facie They make bragge of their chastitie with whorish countenaunce Iewel Of Antichrists progenie Antichrist was the sonne of a certaine wicked person called Sinne hauing to his mother a certaine woman called Perdition who caused him to be brought vp of a corrupt nursse called dame Falsehood the daughter of Satan The person of this Antichrist is not simple but compounded of two natures that is to say diabolicall and humaine as Iesus Christ is compounded both of diuine and humaine And as of God and man is made one Iesus Christ so of the Diuell and of the Pope is made one Antichrist And as Iesus Christ is the head of the beléeuing Church which is his bodie so is Antichrist likewise the head of the malignaunt Church which is his bodie and doth receiue of him béeing hir head all manner of corrupt humours running downe into her And because he is borne into the world onelie to bée contrarie to Iesus Christ therefore all his thoughts all his will all his workes all his doctrine and briefelie all his life is repugnaunt to IESUS CHRIST euen to the drawing of his sword against him Albeit he would haue the world beléeue that hée doth all this for the better obseruing of Christian religion F. N. B. the Italian ¶ Looke more of Antichrist in Rome Pope ANTIPAS Of his faithfull seruice to God ANtipas my faithfull witnesse was put to death among you ¶ It is a likelihood that this Antipas was some one of the notable Ministers of the Church whom the seruants of Satan could the lesse away with because he taught Christ there more earnestlie and stronglie then other did and stood more stoutly against the aduersaries in defence of the things which the true faith conteineth and that is to be coniectured vpon this that he calleth him a faithfull witnesse such a one as Stephen was at Hierusalem And trulie this name agréed verie well vnto him for this word Antipas is as much to say as before or against all men For nothing ought to moue a Christian heart from the constancie of faith and pure confession of the truth Marl. vpon the Apoc. fol. 44. ANTROPOMORPHITAE What a kinde of Heretikes they were THese were Monkes inhabiting the Desarts of Aegypt who affirmed that God had a bodie and members as a man had And héere vpon it rose saith Socrates li. 6. cap. 7. that God the father hath bene painted like an olde man in a graie beard They were about the yeare of our Lord. 380. The Antropomorphites perswaded themselues that God might be known by the senses as men which did attribute vnto God a humane bodie but their opinion is vtterlie reiected for the holie scripture testifieth that God is a spirit and it also putteth a manifest difference betwéene a spirit a bodie when our Sauiour saith Féele and sée because a spirit hath neither flesh nor bones And there is none which vnderstandeth not that a humaine bodie and his members cannot consist without flesh and bones Further their foolishnesse héereby appeareth because there is not a bodie found which is euerie way pure and simple for let it be as equall as thou wilt at the least way it hath parts whereof it is composed and that all composition is against the nature of God euen the Ethnicke Philosophers perceiued c. Pet. Mar. vpon Iudic. fol. 118. APPARICIONS OF SOVLES ¶ Looke Soule APELLES What his heresie was APelles was a Marcionite he said that Prophecies were of a contrarie spirit he was guided by one Philumena a woman He thought it was not for men to reason of religion but euerie one to continue as he beléeued Eusebius li. 5. cap. 12. How Tertulian confuteth his heresies Apelles the Heretike being in manner ouercome with the foresaid reasons of Tertulian graunteth that Christ had indéed true flesh but he denied that he was borne but brought from heauen and he obiected that the bodies which were taken by Angels were true bodies but they were not borne such a bodie saith he had Christ. Tertulian aunswereth héerevnto They saith he which set forth y◠flesh of Christ after the example of the Angels saieng that it was not born namely a fleshly substance I would haue them compare the causes also as well of Christ as of the Angels for which they came into the flesh No Angel did at any time therefore descend to be crucified to suffer death and to rise againe from death If there were neuer anie such cause why Angels should be incorporate then hast thou a cause why they tooke flesh and yet were not borne They came not to die therefore they cannot be borne But Christ being sent to die it was necessarie that he should be borne that he might die for none is woont to die but he which is borne c. Pet. Mar. vpon Iudic. fol. 210. APOLINARIS Of the heresies he fell into THis man was Bishop of Laodicia Who notwithstanding he had written 30. bookes of our faith against Porphirius fell into heresie saieng that Christ receiued no flesh of the Uirgin Mary but that in the act of his incarnation◠some part of the word was conuerted into flesh He said that Christs soule was not of that part that was rationall but onlie of that part which kept the bodie liuing And therfore in his incarnation he tooke onelie the bodie and not the
the Minister to the Archbishop aboue the Bishop so we sée no cause of inequalitie why one Minister should be aboue another Minister one Bishop in his degrée aboue another Bishop to deale in his diocesse or an Archbishop aboue another Archbishop And this is to kéepe an order dulie and truelie in the Church according to the true nature and definition of order by the authoritie of Augustine lib. de ciui Ordo est parium dispariumque rerum sua cuique loca tribuens dispositio M. Fox ARCHONTICI THese were heretikes in Palestina which referred the creation of all things to mans powers They said that the Sabaoth was the God of the Iewes and that the Diuell was the sonne of the Sabaoth Epiphan haeres 40. August li. de haeres They denied the resurrectin of the bodie Eliote ARCHDEACON When the Archdeacons beganne THe Archdeacons began then to be created when the plentie of the goods required a new and more exact manner of disposing them albeit Hierom doth saie that it was euen in hiâ— age In their charge was the summe of their reuenewes possessions and store and the collection of the dailie offerings Whervpon Gregorie declareth to the Archdeacon of Salon that hée should be holden guiltie if anie of the goods of the Church perished either by his fraud or negligence But where as it was giuen to them to read the Gospell to the people to exhort them to praier whereas the power admitted to deliuer the Cup in the holie Supper that was rather done to garnish their office that they should execute it with more reuerence when by such signes they were admonished that it was no prophane Bailiwicke that they exercised but a spirituall function and dedicate to God Caluine 4. li. cha 4. Sect. 6. Damasus calleth Stephen an Archdeacon Hierom in his Epistle Ad Euagrium hath this name Archdeacon Sextus in his decrées saith that Laurence the Martir was an Archdeacon Sozomenus lib. 7. cap. 19. maketh mention of an Archdeacon reading the Scriptures and these be his words And this also is a strange thing in the Church of Alexandria whiles the Gospell are a reading the Bishop doth not rise vp which I heard of others This holie booke a Monke that is an Archdeacon readeth there in other places Deacons in manie places the Priests onelie but in principall Feasts Bishops Socrates in the seuenth booke of his Ecclesiasticall historie speaketh of one Timothie an Archdeacon I. W. Fol. 344. 345. ARKE What the Arke of couenaunt was THis was a Cofer or Chest made by Moses in the Desart fiue cubites in length and thrée in breadth wherein were put the Table of the olde Lawe and Rod of Moses and part of Manna It was made of strong wood and soote and couered as well within as without with fine golde And on the top were two Images of Angels Cherubins Cooper ¶ Tindale saith it was a Cofer or Chest as our Shrines saue it was flat And the example of ours was taken thereof Tindale fol. 11. What is meant by the Arke of the Testament And the Arke of his Testament was séene ¶ That is to saie Christ is now disclosed in the doctrine of his Gospell and in all the new Testament in whom all the treasures of wisdome and knowledge are bestowed Col. 2. 3. Who hath fulfilled the olde Testament and filled the new For Christ being man is the true Arke of the couenaunt because the whole fulnesse of the Godhead lieng inclosed in him as in an Arke or Chest dwelleth in him bodelie Col. 2. 9. At the beholding of whom God is become at one with vs. For God the Father hath set him foorth to be the attonement maker through faith by the meanes of his bloud Rom. 3. 25. In respect whereof he is also called the Attonement for our sinnes 1. Iohn 2. 2. Marl. vpon the Apoc. fol. 166. Of the Arke of Noe. The Arke of Noe was a great Uessell which God commaunded Noe to make that he his wife his thrée sonnes and their wiues might be preferued from the vniuersall floud the yeare of the world 1652. And before the Incarnation 2310. yeares The Uessell contained in length 300. Cubites Geometricall euerie Cubite containing as Saint Augustine saith sixe common cubites which is 9. foote And so it was in length two thousand seuen hundred foote And in déepenesse from the vpper decke to the bottome 30. Cubites which was 270. foote And the roofe ouer it was one Cubite which was 9. foote This Arke was not by mans power brought into the Sea but by the course of the waters rising vp it was borne away and rather by diuine prouidence then by mans policie it was gouerned from running to wracke And Noe began to build this Arke in the 533. yeare of his age and before the floud as Berosus saith 78. yeares Lanquet Grafton ARMAGEDDON The interpretation of this word WHich in Hebrue is called Armageddon ¶ In the Scriptures places take their names either of some notable aduenture or by some notable mischaunce As for example the Graues of lust in Nu. 11. 34. Meriboth or the waters of strife Nu. 20. 24. And other like in the Scriptures So also doth Armageddon by preuention in this place which maie be interpreted the Armie of wasting or slaughter representing euen by the vnluckie name of it what shall beâ—all at length to the armie of Antichrist Hierom whom Aurigallus followeth in his Hebrue places interpreteth Armageddon to be a certaine Mountaine where the Israelites wer wont to pitch their tents Other thinke rather that Armageddon should be called Gospell hill or the Hill of glad tidings or Apple hill or the Hill of choice fruits And trulie the Kings and Princes of the Earth haue none other quarrell to fight against the godlie but onelie for Christes Gospell wherevnto all power ought to bée subiect Mâ—lorate vpon the Apocalips fol. 233. ¶ Armageddon As if he would saie the craftinesse of destruction when as Kings and Princes shall warre against GOD but by the craft of Satan are brought to that place where they shall be destroied Geneua ARME What is to be vnderstood by the Arme of God THe Arme of God signifieth Christ of whome Ieremie 32. 21 writeth thus Thou hast brought the people of Israel out of the lande of Aegypt with a mightie hand and stretched out Arme. ¶ By the Arme we vnderstand the mightie power of GOD to saue for so Paule defineth the Gospell that it is the power and might of GOD to saluation Neither is there anie cause but that also by the Arme of GOD wée maie well vnderstande Christ for as euerie man by the Arme doeth all things that hée doeth So GOD by his woorde createth gouerneth and iustifieth and therefore his word which is Iesus Christ is called his Arme. Neither is this word Arme applied onelie to a man but also the long snout of an Elephant is called an hand or an arme for
5. 6. BATHES How bathes without God are of no force or vertue IF the Bathes that be in Swicerland◠in Iuliers in Sicilie in Valeria in England and diuers other countreies doe helpe those that are diseased the same is to be attrributed to the goodnesse of God For there is no earthlie things which haue in them any force or vertue to help men except they be made effectuall by the power of him is y◠Omnipotent Neuertheles those benefits which are giuen to vs by meanes are not to be contemned neither ought we to abuse them For all the giftes of God ought to be vsed to the glorie of God to our soules health and for the necessitie of our bodie But we must alwaies beware that we doe not ascribe that to Creatures which belongeth onelie to God Marl. vpon Iohn fol. 147. Of Bath a certaine measure And it contained two thousand Bath ¶ Bath Epha séeme to be both one measure Euerie Bath conteined ten pottels The Epha conteined in drie things that which Bath did in liquor Read Eze. 45. 10. Geneua BEELZABVB An Idoll whom the Philistines worshipped GOe and enquire of Beelzabub the God of Ekron ¶ The Philistines which dwelt at Ekron worshipped this Idoll which signifieth the God of flies thinking that he could preserue them from the biting of flies Or els he was so called because flies were ingendred in great abundance of the Sacrifices that were offered to that Idoll Geneua If they haue called the master of the house Beelzabub ¶ It was the name of an Idoll which signified the God of Flies and in despite thereof was attributed to the Diuell and the wicked called Christ by this name Geneua BEHEMOTH What beast this is thought to be THe word Behema signifieth simplie a Beast and vnder that name are Oxen al other Beasts comprehended Héere it is said in the plurall number Looke vpon Behemoth whom I created with them◠although y◠word Behemoth be the plurall number in the Hebrue yet it is spoken wit of one Beast no moe Howbeit forasmuch as God meant to betoken héere one sort of beasts that is the cause why he setteth Behemoth in the plural number Neuertheles it cannot be coniectured what kinde or beast it is that he speaketh except it be an Elephant by reason of the hugenesse of that beasts bodie c. Caluine vpon Iob. fol. 730. ¶ The Hebrues vnderstand by Behemoth the greatest beast in the earth that is an Elephant Other vnderstand thereby anie earthlie beast that is great but vnto an Elephant doe all the properties héere recited right well agrée wherfore it séemeth most agréeable to the truth that by the word by signified in Elephant T. M. BELEEVE What it is to beleeue TO beléeue is not to doubt of the promises of God but rather to be fullie perswaded of the promises of God that as God hath promised so shall it vndoubtedly chaunce vnto vs. Basill ¶ To beléeue is certainlie to be perswaded and assured in minde through the holie Ghost that by the Lord Iesus we are purged from our sinnes and made the children of God that by his mans nature we are made pertakers of his Diuinitie by his mortalitie we haue obtained immortalitie by his cursse euerlasting blessing by his death life brieflie that by his descending into the earth we ascend into heauen Traheron ¶ To beléeue in the name of Christ is to receiue him as the Sonne of God and the Sauiour of the whole world which is done of vs when we depende whollie vppon him by a sincere faith and trust and commit our selues whollie as disciples vnto him c. Marl. vpon Iohn fol. 18. ¶ To beléeue in God is to be sure that all thou hast is of him and all thou néedest must come of him Which if thou doe thou canst not but continuallie thanke him for his benefites which continuallie without ceasing receiuest of his hande and therto euer crie for helpe for thou art euer in néede canst no where els be holpen And thy neighbour is in such necessitie also wherefore if thou loue him it will compell the◠to pittie him and to crie to God for him continuatlie and to thanke as well for him as thy selfe Tindale fol. 238. How it is prophecied that few will beleeue Christs words Who will beléeue our report and to whom is the Arme of the Lord reuealed The Prophet sheweth that very few shall receiue this their preaching of Christ of their deliuerance by him Iohn 12. 38. Rom. 10. 16. And that none can beléeue but whose hearts God toucheth with the vertue of his holie spirit Geneua Lord who hath beléeued our report ¶ Meaning the Gospell and the good tidings of saluation which they preached Geneua How men are driuen to beleeue through the workes of God Then beléeued they his workes ¶ The wonderfull workes of God caused them to beléeue for a time and praise him Geneua The meaning of this place following He that beléeueth shall not make hast ¶ He shall be quiet and séeke none other meanes but be content with Christ. Geneua I beléeued therfore did I speake ¶ I felt all these things therfore was moued in faith to confesse thē 2. Co. 4. 13. Geneua BEAME What this beame signifieth O Hypocrite cast out first the Beame that is in thine owne eie c. ¶ Thou vnderstandest all Gods lawes falselie and therefore thou kéepest none of them trulie his lawes require mercie and not Sacrifice moreouer thou hast a false intent in all thy workes that thou doest and therefore are they all damnable in the sight of God Hipocrite cast out the Beame that is in thine owne eie learne to vnderstand the law of God truly and to doe thy workes aright and for the intent that God ordeined them and then thou shalt sée whether thy brother haue a mote in his eie or not and if he haue how to plucke it out or els not Tindale fol. 237. BENEDICT Why he is set among the Heretikes THis man was the first founder of the order commonlie called Saint Benedicts and died saith Volateran li. 21. in the yeare of our Lord. 518. He was the first and the onelie deuiser of a seuerall trade of life within y◠first 600. yeares after Christ and because he presumed to inuent a new waie which all the godlie Fathers before him neuer thought of I saith the Authour laied him heere downe for a Schismatike couched him in this Catalogue of Heretikes BERILL The description of Berill and what is betokened thereby THe eight a Berill ¶ This stone glittereth like water when the Sunne shineth vpon it and it is said to heate the hand of him that holdeth it It betokeneth men enlightened with the grace of the holie Ghost which bring other to the loue of heauenlie things by preaching and teaching the same grace Marl. vpon the Apoc. fol. 300. ¶ The Berill is of a pale
to Bethel and transgresse to Gilgal c. ¶ He speaketh this in contempt of them which resorted to these places thinking that their great deuotion and good intention had bene sufficient to haue bound God vnto them Geneua But séeke not Bethel nor enter into Gilgal c. ¶ In these places they worshipped new Idols of which afore time serued for the true honour of God therefore he saith that these shall not saue them Geneua Reade Ieromie 48. 13. BETHLEEM How Bethleem was made famous by the birth of Christ. AND thou Bethleem in the land of Iuda art not the least ¶ Though thou meaning Bethleem be a small towne yet shalt thou be verie famous and noble through the birth of the Messias who shall be borne in thée Beza ¶ Understand because Christ was borne there Bethleem betokeneth the Christentie which in the eies of the world is little and vile but in the eies of God is great precious Tindale And thou Bethleem Epâ—rathah art little to be among the thousands of Iuda ¶ For so the Jewes diuided their countrie that for euerie thousand there was a chiefe Captaine And because that Bethleem was not able to make a thousand he calleth it little But yet God will raise vp his Captaine and gouernour therein And thus it is not the least by reason of this benefite Geneua BETHPHAGE What manner of village it was AND were come to Bethphage ¶ Bethphage was a little village at the bottome or foote of the mount Oliuete which was néere to the citie of Hierusalem béeing distant from the same not aboue two miles as we maie read in the first Chapter of the Actesâ— Marl. vpon Math. fol. 458. BETHSEDA What this word signifieth BEthseda or as some writeth Bethesda is as much to say as a spittle or an hospital whereas poore folks hath their being which place was by a poole where the Shéepe that were offered in the temple were kept And the sicke remained there looking for the mouing of the water T. ¶ If signifieth the house of powring out because the water ranne outby conduits Geneua ¶ Of this name there are diuerse interpretations and diuerse translations also for according to the Hebrue word it is sometime called Betzaida sometime Bethesda and other while Betheder wherevpon some interpret this word to signifie the house belonging to the flocke and other some the place of fishing But their opinion is more probable which expound the same to the place of effusion For so much doth the Hebrue word Eshed sound but the Euangelist hath pronounced the two last silables thus Esda as Beth-esda according to the Chaldes tongue which at that time was much vsed It is verie likelie that the water was brought to this place by conduct pipes Also this place or poole was called in latin Probatica piscma that is to saie the pond where the Priests did wash the shéep that shold be sacrificed for the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or probation signifieth a Shéepe Marl. vpon Iohn fol. 145. BETRAIENG What it is to betraie TO Betraie seemeth in Latine to signifie thrée thinges namelie to bewraie to deceiue and deliuer vp Proditio therefore is an action whereby by guile bewraieng or deliuering vp our neighbour or their goods are hurt and that especiallie of those which ought rather to defend the same Pet. Mar. vpon Iudic. fol. 37. BIBLE In whose daies it was translated into our vulgar tongue SAint Bede saith that one Cedman an English Poet translated the booke of Genesis and Exodus with diuerse other stories of the Bible into English Rime Likewise king Adelstone about a nine hundred years past caused the whole â— Bible to be translated into English S. Iohn Treuisa saith that Bede himselfe turned Saint Iohns Gospell into English Also hée saith that Alâ—red caused the Psalter to hée tourned into English Therefore it is vntruely said that this I le hath continued thirtéene hundred yeares without hauing the Scripture in English Iohn Treuisa li. 5. Chap. 24. and li. 6. Chap. 1 ¶ Theodoretus writeth thus Ye maie commonlie sée saith he that not onelie the teacher of the people and rulers of the Churches but also Taylers Smiths and Clothworkers and other artificers do vnderstand the principles of our religion And further yâ— not onlie learned women if there be anie such but also such women as liue by their labour sewsters and maid seruants but also husbandmen and dichers heard men and graffers can reason of the holie Trinitie and of the creation of the world and of the nature of mankinde a great deale more skilfuller then either Plato or Aristotle were euer able to doe ¶ In Policronicon it is shewed how when the Saxons did inhabite the land the king at that time which was a Saxon did himselfe translate the Psalter into the language that then was generallie vsed Yea I haue séene a booke at Crowland Abbeie which is kept there for a relique The booke is called Saint Cuthlakes Psalter and I wene verilie it is a copie of the same that the king did translate for it is neither English Latine Gréekâ— Hebrue nor Dutch but somewhat soundie to our English And as I haue perceiued sith the time I was last there béeing at Antwarpe the Saxon tongue doth sound likewise after ours and it is to ours partlie agréeable Lambert in the booke of Mar. fol. 1273. BILNEY Of the comfort he had of his friends and they of him the night before he died THe Fridaie at night which was before the daie of his execution béeing Saint Magnus daie and Saterdaie Bilney had diuerse of his friends resorting vnto him into the guilde hall where he was kept Among whom one of the said friends finding him eating of an Albrew with such a chéereful heart and quiet minde as he did said that he was glad to sée him at that time so shortlie before his heauie painfull departure so heartelie refresh himselfe Oh said he I followe the example of the husbandman of the countrie who hauing a ruinous house to dwell in will yet bestow cost as long as they maie hold it vp so doe I now with this ruinous house of my bodie and with Gods creatures in thankes to him refresh the same as ye sée Then sitting with his said friendes in godlie talke to their edification some put him in mind that though the fire which he should suffer the next daie should be of great heate vnto his bodie yet the comfort of Gods spirite shoulde coole it to his euerlasting refection At that word the said Thomas Bilney putting his hand toward the flame of the candle burning before them as also he did diuers times beside séeling the heate thereof O sayd he I féele by experience haue known it long by philosophie the fire by Gods ordinance is made naturally hot But yet I am perswaded by Gods holie word and by the experience of some
Bishop whom Saint Paule willeth to be both watching and sober and also modest herberous in 1. Cor. 9. proueth that it is lawfull for him not onelie to eate drinke at the Corinthians costs and charges as in the. 4. verse But also to enterteine a wife as in the. 5. verse and generelly to liue well and honestlie as in the. 14. verse Of vnpreaching Bishops and Pastors The world saith Gregory is full of Priests but yet in the haruest there are seldome workemen found because indéed we take vpon vs the office of Priests but we fulfill not the work of the office Againe because they haue not the bowels of charitie they will séeme Lordes They acknowledge not themselues to be Fathers They chaunge the place of humilitie into the aduauncing of lordlinesse Againe But what do we O Pastors we receiue the reward and are not workmen We are fallen to outward businesse and we take in hand one thing and performe an other we leaue the ministrie of preaching and to our punishment as I sée we are called Bishops and keepe the name of honour but not of vertue Cal. in his inst 4. b. Chap. 5. Sect. 12. How Bishops are vnlike they were in Paules time A great pitie it is to sée how farre that office of a Bishop is â—egeneraâ—â— from the origiâ—â—â— in the Scripture It was not so at the beginning when Bishoppes were at the best As the Epistle of Paule to Tit. testifieth that willed him to ordeine in euerie Citie of Crete a Bishoppe And in case there were such loue in them now as was then toward the people they would saie themselues there were more to doe for the best of them in one Citie then he could doe They knowe that the primatiue Church had no such Bishoppes as be nowe a daies as examples testifie vntill the time of Syluester the first a little and a little riches crept so into the church that men sought more hir then the wealth of people and so increased within few yeares that Bishoppes became Princes and Princes were made seruauntes So that they haue set them vp with their almes and liberalitie in so high honour that they cannot plucke them downe againe with all the force they haue Whooper What regard Bishops ought to haue in feeding the poore Manie godlie Bishops and ministers after the Apostles were so studious for the poore that they spent not onelie vppon them the goods of the church but also their owne patrimonie when that would not serue they laboured with their owne handes that by this meanes they might supplie that which lacked according to the example of Saint Paule They hired not men to kéepe the poore out of their gates but appointed men to stand before their gates after the example of Abraham and Lot to call the poore into their houses The glorie of a Bishop saith S. Hierome is to prouide for the poore but the ignominie of all Priestes to looke for their owne ease and profit Hierome de vita clericorum The Popes lawe saith Hospitalitie is so necessarie for Bishops that if they be found to be no mainteiners thereof they maie lawfullie be deposed Againe a Bishop to the vttermost of his power ought to minister vnto the poore and to the sicke which through weaknesse are not able to labour with their owne hands meate drinke and cloth ¶ A Bishop ought to haue a liberall hand he should helpe them which are in néede and thinke other mens necessitie to be his owne necessitie if he be not thus affected and minded he beareth the name of a Bishop in vaine ¶ Bishops build houses in bignesse not vnlike to Churches They haue a great delight to haue their chambers painted and set out with most goodlie and precious colours and hanged with rich and costlie clothes but the poore man goeth naked I may trulie saie the poore are manie times spoiled and robbed that stones and stockes may be garnished They garnish their halls with great and mightie pillers They set lodges before their dores but would God they were made to receiue and not to deceiue the poore ¶ S. Hierom saith Let other build Churches hang walles make great pillers and gylde the tops of them decke Altars with golde and precious stones But be thou of another minde I meane to cloath Christ in the poore to feede him in the hungrie to visite him in the sicke to receiue in them that want lodging speciallie in them that are of the householde of faith ¶ Saint Barnard likewise saith O vanitie passing all vanities and yet no more vaine then mad The Church shineth in the walles and lacketh in the poore It garnisheth hir stones with golde and leaueth hir children naked That which should be spent vpon the poore is bestowed to please the eies of the rich Thus much for this matter out of the workes of Theodore Basill Of the equalitie of Bishops ERasmus expounding S. Hieroms words saith thus Hieronimus aequare videtur omnes Episcopes c. Hierom séemeth to match all Bishops together as if they were all equallie the Apostles successours and he thinketh not anie Bishop to bee lesse then other for that he is poorer or greater then other for that he is richer For he maketh the Bishop of Eugubium a poore towne equall with the Bishop of Rome And farther hée thinketh that a Bishop is no better then a Priest sauing that the Bishop hath authoritie to order Ministers Iewel fol. 109. ¶ S. Cipriane saith Nemo nostrum c. None of vs appointeth himselfe Bishop of Bishops much lesse the Prince of all Pastours In Cons. Cartha ¶ Againe he saith that the authoritie of the Bishops in Affrica is as good as the authoritie of the Bishop of Rome And calleth them all lewd and desperate persons that will say the contrarie ¶ The words of the Counsell of Affrica Ad transmarina c. Whosoeuer shall thinke he ought to appeale to the Iudgements beyond the Seas that is to the Bishop of Rome let no man within Affrica receiue him to Communion ¶ Sain Peter calleth Christ the Prince of Pastors and not the Pope saieng thus That when Christ the Prince of Pastors shall appeare ye maie receiue the vncorruptible crowne ¶ In the Counsell of Constantinople it was decréed that the Bishop there should haue euen and equall authoritie with the Bishop of Rome Iewel fol. 112. What is meant by these two names Bishops and Deacons With the Bishops and Deacons grace be with you ¶ By the Bishops are meant both the Pastors which haue the dispensation of the word and the Elders that gouerne And by Deacons are meant those that were stewards of the Treasurie of the Church and had to looke vnto the poore Beza ¶ By Bishops héere he meaneth them that had charge of the word and gouerning as Pastors Doctors Elders By Deacons such as had charge of the distribution and of
the Iewes did weare borders on their garments ANd make large borders on their garments ¶ Read Nâ— 15. chapter and verse 38. and there thou shalt learne why the Iewes did weare such borders on their garments Sir I. Cheeke ¶ Looke Gardes Philacteries BORNE ¶ Looke Water and Spirit BOSOME How it is diuerâ—lie taken For I haue giuen my maide into thy ' Bosome ¶ Bosome after the manner of the Hebrues is taken for companieng with a woman And it is also taken for faith as in Luke 16. 23. of Lazarus T. M. In the Bosome of the father ¶ This is a speach borrowed out of the custome of 〈…〉 For when we will signifie that we will commit our secret to anie we saie we will admit him to our Bosome So the meaning is that he meaning Christ is priuie to all Gods secrettes and therefore can shew vs such heauenlie mysterie as no man can declare And this exposition Saint Austen followeth Cyrill thinketh that in the Bosome is as much to saie as in the Father and of the Father and as you vsing manie wordes in the inward part of the Father for he is not a péece cut off and deuided from the substaunce of the Father as it fareth in mans begetting but hee so begotten as he is still in the Father Traheronâ— Of the bosome of Abraham Looke Abraham BRAMBLE The propertie of a bramble compared to Abimelech Plinie in his 24. bookâ— and 14. Chapter writeth of this kind of Thorne And as â—ouâ—hing this matter these are the properties thereof â—t is a 〈…〉 it was Abimelech who was a bastard and borne of an handmaide so that he was not to be compared with his bretheren And as he without any vtilitie gouerned the Israelites so is the bramble wont to bring foorth no fruit The Bramble also priâ—keth euen as Abimelech verie much huried the Israelites Moreouer some write that the boughes of Brambles are 〈…〉 〈…〉 so vehementlie shaken and moued with the winde that out of theâ—â— is fire kindeled where with not onelie they themselues brent but the whole woode wherein they growe is burnt which thing Iothan now foretelleth to come to passe of Abimelech wherefore the properties doe wonderfullie well agrée Pet. Mar. vpon Iudic. fol. 160. ¶ Sée more in Abimelech BOOVV DOVVNE What it is to Boow downe TO bowe downe is to cap andâ— to knée to ducke with the head and bend the bodie to fall downe to honour to worship and to reuerence Bullinger fol. â—22 Bowe downe their backes c. ¶ To bowe downe their backes doth not onelie signifie that they should be brought vnder of the Gentiles and oppressedâ— with all kinde of euill but thatâ— they should not onceâ— looke vp to call on the Lord with sure beliefe of heart Tindâ—le BOVVE How the Gospell is likened to a Bowe ¶ Looke Gospell BRAVNCHES Who are the braunches cut off Though some of the braunches be broken of The braunches that are broken off are the Iewes which are forsaken and cast off The wilde Oliue trée are the Gentiles The right Oliue trée is the Couenaunt or faith and vocation of the Sainte The fatnesse thereof is the grace of God and the glorie of the elect The Iewes then being come of the fathers were as a man might say naturallie grafted in the couenaunt but the Heathen being come of Idolaters were as wilde Oliue trees grafted therein Sir I. Cheeke ¶ These broken braunches were the vnbeléeuing Iewes which for their vnbeliefe were cut off from the promise of God in whose stéede was the wilde Oliue that is the Gentiles grafted through faith The Bible note BREAD What Bread is in Scripture BRead in scripture is taken for all that is necessarie to this present life And I will fet a morsell of Bread to comfort your hearts withall And as we saie in our Lords praier Giue vs this daie our dailie Bread Tindale How Bread is called Christs bodie Ireneus writing against the Valentinians in his fourth booke saith that Christ confessed bread which is a creature to be his bodie and the Cup to be his bloud and in the same booke hée writeth thus also The Bread wherein the thankes be giuen is the bodie of the Lord. And yet againe in the same booke hée saith that Christ taking bread of the same sort that our bread is off confessed that it was his bodie and that the thing which was tempered in the Chalice was his bloud And in the fift booke he writeth further that of the Chaliceâ— which is his bloud a man is nourished and doth growe by the bread which is his bodie ¶ These words of Ireneus be most plaine that Christ taking verie material bread a creature of God and of such sort as other bread is which we doe vse called that his bodie when hée said This is my bodie and the wine also which doth féede and nourish vs he calleth his bloud ¶ Tâ—ertulian in his booke written against the Iewes saith that Christ called bread his bodie And in his booke against Marcion he oftentimes repeateth the selfe same words ¶ Saint Cipriane in the first booke of his Epistles saith that Christ called such bread as is made of manie cornes ioined together his bodie and such wine he named his bloud as is pressed out of manie Grapes and made into wine And in his second booke he saith these words Water is not the bloud of Christ but wine And againe in the same Epistle he saith that it was wine which Christ called his bloud and that if wine be not in the Chalice then we drinke not of the fruite of the Uine And in the same Epistle he saith that meale alone or water alone is not the bodie of Christ except they be both ioined together to make thereof bread ¶ Epiphanius saith that Christ speaking of a loafe which is round in fashion and cannot see nor féele said of it This is my bodie ¶ Saint Hierom writing ad Hedibiam saith these words Let vs marke that the bread which the Lord brake and gaue to his Disciples was the bodie of our Sauiour Christ he said vnto them Take and eate this is my bodie ¶ Saint Augustine saith that although we maie set foorth Christ by mouth by writing and by the Sacrament of his bodie and bloud yet we call neither our tongue nor words nor inke letters nor paper the bodie and bloud of Christ but that we call the bodie and bloud of Christ which is taken of the fruite of the earth and consecrated by mysticall praier Also he saith Iesus called meate his bodie and drinke his bloud ¶ Cyrill vpon Saint Iohn saith that Christ gaue to his disciples péeces of bread saieng Take eate this is my bodie Cyrill in Iohn li. 4. ca. 14. ¶ Theodoretus saith When Christ gaue the holie mysteries he called bread his bodie and the cup mixt with wine and water he called his
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
perfect faith Of the spirituall sacrifice that the Christians doe dailie offer vnto God Looke Rom. 12. 1. Phi. 4. 18. 1. Pet. 2â—5 Ric. Turnar Sée more in the word Sacrifice CAINE How and by what meanes Caine was slaine IN the beginning of the world most people went naked sauing that they were partlie couered with skinnes of some beast at that time they had no dwelling house to defende them neither from the colde neither yet from heate but after their owne phantasies they made with pretie boughs and twigs of trées such little pretie lodgings as we call Cabens or Boothes And it so chaunced that Caine béeing verie olde and also wearie happened one daie to laie him downe to rest in a bush that was enclosed with gréene boughs as aforesaid And Lamech one of yâ— kinred of Caine in the fift degrée who by reason of his greate age had lost his sight and yet at a time was disposed to go abrode to kill some wilde beast And taking his Bowe and Arrowes he toke also a little boie to leade and direct him where hee might haue a good shoote And when he drew somewhat néere vnto the bush where Caine laie the little boie espieng the bush to wagge séeing as it were a great thing in the midst therof he imagined that there laie some wilde beast and the boye béeing afraide thereof gaue knowledge to olde Father Lamech that in a bush standing right before him not farre off there laie a great and terrible beast And Lamech vppon the report of the childe stretched out his arme drew a straight draught toward the bush where he slew his cosin Caine that laie in the same after he had liued 730. yeares as saith Philo Graftonan his Chro. fol. 7. ¶ Lyra saith that when Lamech perceiued he had slaine Caine whom the Lord had forbidden him in paine of greate punishment he fell vpon his owne seruant beat him so that he died Of a certeine sect called Caini Caini were heretiks which honoured Caine and tooke him for their father They highlie estéemed of Esau Chore Dathan Abiram with the Sodomits They called Iudas the traitour their cosin honouring him for betraieng of Christ affirming yâ— he foresawe how great a benefit it would become vnto maÌ„kinde They reade a certeine Gospell written as they saie by Iudas they reuiled the lawe and denied the resurrection Epiphani haeres 38. August de haeres CAIPHAS How he was the mouth of God and the mouth of the diuell all at one time HE was the mouth of God in as much as God made him to saie that his people could not be saued but onely by the death of his sonne Iesus Christ but he was the mouth of the diuell according to his intent after the which he so spake for he did not speak according to the meaning of the holie Ghost but as a murtherer an enimie of truth pretending the death of Iesus Christ because of the hatred which he bare towardes him ¶ God made him to speake neither could his impietie let Gods purpose who caused this wicked man euen as he did Balaam to be an instrument of the holie Ghost Geneua ¶ The spirit of prophesie doe manie times speake by the mouth of an vngodly man for the vngodlie are so excecated and blinded that they do oftentimes speak against theirown selues vnwittinglie and that to their vtter vndoing and destruction â— Sir I. Cheeke CALL What it is to call vpon the name of the Lord. IN that time beganne men to call vppon the name of the Lord. ¶ To call vpon the name of the Lord is to require all things of him and to trust in him giuing him the honour and worship that belongeth vnto him as in Gen. 12. 8. T. M. ¶ In these daies God began to moue the heartes of the godly to restore religion which a long time by the wicked had ben supprest Geneua Of three mnner of callings Manie are called c. ¶ Christ speaketh of the externall calling by the preaching of the Gospell of yâ— which there are three degrées All men are called yea euen they which heare not these which are dumme and are deafe minded are also called The second sort enter in and promise that they will serue God neuertheles their consciences condemneth them because they haue not the true root As Symon Magus which did faine himselfe to beléeue of the faithful being conuicted in his conscience by the truth of the Gospell professed the same but he had no roote as Peter casteth him in the téeth Such are they trulie to whom the Lord sendeth his holie spirit and whome for a time he illuminateth but at the length by the iust desert of their ingratitude he forsaketh them and striketh them with great blindnesse The third calling is speciall of great efficacie by the which God doth verie much aduance the elect faithfull onelie when that by the inward lightening of the spirit he bringeth to passe that the word preached abideth in their hearts To these testimonie is giuen by the same spirit that they are the adopted sonnes of God We cannot iudge who are the elect and who are the reprobate for we ought to leaue this iudgement vnto God Notwithstanding by signes there maie be some coniecture had but we must alwaies beware of rash iudgement Euerie man that is elected and chosen of God is fullie certified in himselfe of his calling The which thing we maie dailie beholde For manie are brought into the Church which afterward fall awaie from the same either béeing terrified by persecution or els béeing ouercome with some other temptation Such trulie are of the number of them that are called but are not elected for héereby our election is proued if we perseuer vnto the last end Mar. fol. 51. ¶ First all men be generallie called euen those that doth not heare the word for vnto them both heauen and earth and and the creatures comprehended therein doth not cease to preach the almightie power of God and also his goodnesse and mercie so that all men as the Apostle saith are vnexcusable before the maiestie of God And with them maie be comprehended those that heare the word who though they be called be so deafe in their hearts and mindes that they will neither giue care nor héede to the calling The second sort that be called doe professe the Christian religion receiue the word but it hath no true root in them as Symon Magus being conuinced in his heart yâ— the gospel was true did for a time professe but because it had no root in him he did soone fall awaie from it Such are them to whom yâ— Lord doth giue his holy spirit illuminating theÌ„ for a time but after ward he doth forsake them because of their ingratitude and vnthankfulnesse doth strike them with great blindnesse The third manner of calling is both particular and also most effectuall For by it the Lord
doth onelie call his elect and chosen and whom he hath ordeined before vnto life euerlasting working so in them by the inward operation of his holie spirit that the word preached to them doth take root in their hearts and bringeth foorth fruit vnto life eternall He doth also by the same spirit testifie vnto them I meane vnto their spirites that they be the children of God and heires of the kingdome of heauen I. Veron Of two manner of callings There are two sortes of vocation the one outward and the other inward By the outward vocation I meane a common and generall vocation by the which God doth call by his outward preaching all those to whom the Gospell is preached bée they chosen or reprobates And by the inward I vnderstand a vocation wherby God doth not onelie call men by the outward preaching of his word but maketh them to feele the power and efficacie of the same by his holie spirit in such sort that they doe not onelie heare it with their outward eares but doe also receiue it into their hearts by faith whereby they are iustified Pet. Viret ¶ The calling of God is of two sorts the one is common whereby men in déede are after a sort stirred vp but they â—â—â—not bowed for that those things which are offered please them not but the other is a conuenient apt mighty calling wherby the mindes are touched and truelie chaunged After this manner was Iacob called and not Esau. Therefore the one was beloued and the other hated the one drawne and the other forsaken Caluine in his insti fol. 257. God doth call men two waies the one is a generall calling by the which God with the outward preaching of 〈…〉 word doth inuite al meÌ„ vnto him yea those to whom his word is propounded for their dampnation The other is a special â—â—ling that is a calling according to Gods purpose by the whâ—â—â— he worketh so through the inward lightening of the spirit 〈…〉 the word preached is also grounded in our hearts tru◠〈…〉 stoode faithfully beléeued Euen as we see yâ— wil of God 〈…〉 two sortes the one preached and reuealed in his holie Scripture whereby he willeth that all men should be saued albeit for their iniquities few be saued The other vnsearchable and also vnknowne to vs whereby he worketh his will both in heauen and in earth F. N. B. the Italian ¶ Sée more in these wordes Election Predestination Chosen Manie are called and few be chosen ¶ All nations and people are by the outward preaching of the Gospell called but onelie they that are ordeined chosen to life euerlasting doe beléeue and giue credit to the word Sir I. Cheeke CALFE Of the Calfe that Aaron made ANd made of it a molten Calfe They smelled of their leuen of Aegypt wher they saw calues oxen and serpents worshipped Geneua ¶ The Hebrues when they compelled Aaron to make them a Calfe to worship had not that minde to fall from the true God when they confessed that he brought them out of Aegipt This was onelie their intent to worshippe him vnder some signe or visible forme and they chose that forme whereby they had séene the Aegiptians expresse their God by Pet. Mar. vpon Iudic. CAMEL How the Latin word Camelum is taken two waies IT is easier for a Camel c. ¶ The latin text is Facilius est Camelum acus transire This worde Camelum a Camell in yâ— English translation is expounded of some to signifie in this place the Cabell of a Ship and truelie that doth better agrée to the eie of a nedle And yet Pollux writing of yâ— instruments perteining to a ship maketh mention of this word Camelus Suidas onelie is found to vnderstand this word in that signification yet vnderstanding it so as it is written with i not with e as Camilos and not Camelos For though there be a little difference in the wordes yet notwithstanding in sense there is greate contrarietie for the first signifieth a beast called a Camell and the other signifieth a Rope or Cable of a Shippe Other some doe rather agrée to Hierom which followeth Origen which taketh this word Camelum being a Gréeke word as we shewed before for the beast called a Camell For Christ would haue it seeme altogether as impossible for a rich man trusting in his riches to enter into the kingdome of heauen as for a Camell being a monstrous beast to goe through the eie of a néedle But if this saieng seeme to anie man obscure let them remember the man reprehended of the Lord which went to plucke yâ— mote out of his brothers eie and could not sée the beame in his owne eie What can be more absurd then to saie that a man carieth a beame in his eie But this absurditie of his words hath a great Emphasis and force Marl. fol. 434. CANDELS OR TAPERS Against the superstitions of Candels and Tapers in the Church ANd whereas they bring thether burning Candels and that at noone daies it must néeds come from the superstition of the Ethnikes The old christian men vsed burning candels but it was in the night time because they durst not assemble together in the daie season and it was not very hansome to sit in the darke Wherevpon Hierom also saith We doe not light candels at broad daie as you doe slaunder vs without cause but by this comfort we doe delaie the darknesse of the night and doe watch by light least like blinde folke we should sléepe in darkenesse like as thou dost Musculus fol. 291. ¶ Lactantius inueighing the Heathenish or Popish superstition of Candels that hath bene vsed saith Accendimus lumina velut in tenebris c. They light candels vnto God as it were in the darke But if they wil behold heauenlie light thei we cal the sun they maie vnderstand that their God lacketh no lights that for the vse of man hath giuen so cleare a light And yet whereas in so small a circle which by reason of the distaunce séemeth no bigger then a mans head ther is so great a oliâ—â—ering that the engine of mans eie is not able to looke directly vpon it And if for a while you fixe your sight thereon diâ—â—esse darknesse doe follow your dazed eies What light what clearenes maie we thinke to be with God with whom there is no night at all Who hath so ordered this light of his that neither by too much shining beames nor ouer parching heate he should hurtâ— the Cattell And yet of both hath departed so much as either the bodies of men maie beare or riping of the fruite require wherefore he concludeth with these words saieng Is he to be thought to be in his right wits that to the Authour giuer of light offer vp the light of Candels and Tapers for a gift CANDELSTICKE Why the Church is likened to a candelsticke ANd the 7. Candlestickes which thou sawest are the 7. churches ¶
that Christ was borne of the virgin Mary saieng he was gotten of the séede of Ioseph Also that his bodie suffered and that his soule onelie was receiued into heauen He liued about the yere of our Lord. 142. CARREN OR CARKAS ¶ Looke Eagles CASTOR AND POLLVX What these two were and how they were worshipped Whose badge was Castor and Pollux ¶ These in olde time were estéemed as Gods which if they appeared both together were counted fauourable and luckie to mariners and such as trauailed the Seas If one after another or but one alone vnfortunate and cruell The owner of the ship caried the badge of them not without great confidence therein that these two Gods would prosper his voiage because he honoured them with the carieng thereof Tindale ¶ Those the Panims fained to be Iupiters children and Gods of the Sea Geneua ¶ So they vsed to decke the fore-part of their ships wherevpon the ships were called by such names Beza CAVE OR DENNE What difference is betweene a caue and a denne MAde them dennes in the mountaines and caues raelits to auoid the miseries made them caues For so doth this Hebrue word Manaharoth signifie denies It is in Hebrue writeten Mearoth But what difference there is betwéen these two words as much as I can gather by the Hebrâ—es I will declare Those first places were in bankes of hills and were so called because from the vpper parts they had certaine chinkes and holes which were like windowes so that through them they had light sufficient within And yâ— same places were verie hansome for men to dwell in theÌ„ R. Leui. saith yâ— through those holes and cliftes which were like windowes spies when they saw the Madianites comming did vse either by kindeling of fires or by some other token to giue knowledge vnto the Hebrues whereby they might gather their stuffe fruits and cattels into the dennes and lead them awaie from the enimies which were comming by For dennes were not in mountaines but places vnder the earth in the fields being darke and without light wherein men did not dwell but they might after a sorte hide their things and goods But Caues in Latine are called Specus a speciendo which is to behold and looke vpon because out of them as out of high places they which were ther vsed to looke through c. Pet. Mar. vpon Iudic. fol. 112. CAVSE What the cause of vnbeliefe is and also of faith Obiection What is the cause that the one sort through vnbeliefe do reiect the Gospell when it is offered them that the other receiue it by faith Aunswere It is not to be meruailed at when men by their vnbeliefe and vnkindnesse reiect the Gospell but it is meruaile that some are found that doe receiue it by faith For that all men being corrupted with sin is of such peruerse nature wickednes that they cannot nor will not beleeue in God nor follow his word And though that manie of contrarie nature be found which not onelie receiue by faith the word of God Iesus Christ our Lord but are also readie to laie downe their life to adandon the same for the confession of their faith vnderstand they are not such of nature but by the grace of God by the which they are renued transformed into a new nature are new creatures For it is not flesh and bloud that hath reuealed it to them but the heauenlie father Pet. Viret How the cause of sinne is not to be laid vnto God God compelleth no man to sinne but euerie man willinglie sinneth wherefore the cause of sinne is not to be laied in him Pet. Mar. vpon ludic fol. 163. How the successe maketh not the cause either good or bad If the successe be euill the cause is not therfore straight way euill Neither if the successe be good is yâ— cause therfore straight way good Nabuchodonozer destroied Iewrie and led away the Nations that were adioining captiues into Babilon yet was not his cause therefore good Gods cause indéede was iust for he would by that meanes take vengeance of a rebellious people But Nabuchodonozer thought nothing els but to exercise his tyrannie Ioseph because he would auoid adulterie was cast into prison and yet was not his cause therefore euer a whit the worse Dauid was reiected of Absalom yet was not Absaloms cause therefore any whit the better In our time Princes that are Protestants haue had euill successe in warre yet is therefore not yâ— cause of the Gospell to be thought yâ— worse The Beniamites now got the victorie more then once or twice in a cause most wicked The holie Martyrs in our time are most miserarablie slaine of Tyrants that with most cruell kinde of torments and yet we nothing doubt but their cause is most excellent England had of late as touching the word of God truth a Church most rightlie instituted which was afterward miseblie disiected and seperated neither followed it thereby that the cause of Religion was euill But now thankes be giuen vnto God that hath restored it Pet. Mar. vpon Iudic. fol. 271. ¶ Looke Sinne. CENCHREA How Paule vesd himselfe at Cenchrea what Cenchrea as ANd he shore his head in Cenchrea ¶ Cenchrea is an hauen at Cormth where Paule taking ship did sheare his head according to his vowe For according to the Lawe of Moses they that vowed themselues to God were commanded to suffer their haire to growe as long as they would continue Nazarites and afterward to sheare it to burne it This did Paule not forgetting what he had before decréed with yâ— Apostles touching the abolishing of yâ— law But lest the Iewes which beleeued shuld be offended he fained himselfe a Iew to win yâ— Iewes Tindale CERDON Of the wicked opinions of this man HE taught that Christ was neuer borne of a woman that he had no flesh nor suffered anie passion but séemed onely to suffer He affirmed that God which is declared in the Lawes Prophets to be God was not the father of our Sauiour Christ forsomuch as he was knowen the other vnknowen The one was iust the other was good It was his doctrine also that some creatures of themselues were euill that they were not made of the God that was the chiefe goodnesse but of another God of all naughtinesse whom he called the chiefe or principall mischiefe He was about the yeare of our Lord. 144. Eliotâ— Eusebius li. 4. cap. 10 11. CEREMONIES What Paule meaneth by Ceremonies ¶ Looke Rudiments When Ceremonies maie be retained when not SO long as it maie be vnderstood of all people what is ment by them and so long as they serue the people preach one thing or other they hurt not greatlie Although the free seruant of Christ ought not to be brought violentlie into subiection vnder bondage of mens traditions As S. Augustine complaineth in his daies how that the condition and state of the
Testament Currus falcati sickle Carts The Horses yâ— did draw these Cartes were wel harnessed especiallie the men yâ— rode vpon them These Chariots was a terrible kinde of Engine and in great price among the Aegyptians as it appeareth by king Pharao when he followed the Children of Israel with â—00 of chosen Chariots And in what estimation they were in among the Philistines ye shall find in the first booke of the Kings 13. Chapter that they came against king Saule with thirtie thousand Chariots beside other horsemen and warriours a great number Vigetius in his third booke de re militari saith that Chariots wer most vsed of Darius Antiochus and Mithridates but at length the Romanes inuented a trick that caused Chariots to be nothing set by The inuention was this They inuented Caltropes which when the Chariot came nigh vnto them with a great race mightie force they did cast from them their Caltropes which pricked their horses in the féete so sore that down came the Chariots horsemen and all This inuention saith Vigetius caused chariots to be laid down But héere in this realme of England they were had in vse and great price at such time as Iulius Caesar after he had conquered Fraunce came into the land called Britaine Iulius Caesar doth not call them Currus falcatus but he in his 5. booke of his Commentaries doth cal theÌ„ Esseda the chariot driuers Essedarij These be his words Equites Britaniorum Essedarijâ— acriter praelio cum equitatu nostra in itinere confluxerunt The horsemen of the Britaines and their chariot men verie fiercelie did sette vppon our men saith Iulius Caesar. Thus ye sée in what estimation Chariots were in the old time insomuch that the Prophet Dauid which had all his confidence in the Lords helpe said Hij in curribus hij in equis c. Some put their trust in horses and some in chariots but we will put our trust in the name of the Lord our God Ri. Turnar Because they had yron Chariots ¶ He that shall reade the Iliades of Homer shal easelie perceiue that the men in the olde time vsed Chariots in battailes and also the same may be gathered both out of the most auncient histories also out of the later writers amongst other Quintus Curtius writing the life of Alexander doth plainlie make mention of such Chariots in the battaile â—ought against Darius But I thinke no Writer writeth more plainlie of them then doeth Plinie For he in that Battailes wherein Antiochus was ouercome of the Romanes which is in the 4. Decade and 7. booke thus describeth Chariots which he calleth hooked He saith that they were chiefelie fonsed after this manner The points about the draught trée standing out from the yoke had as it were hornes wherewith whatsoeuer they met they might thrust it through and two hookes hong out at the ende of the Cart the one euen with the Cart the other fastened downeward to the earth The former serued to cut a sonder whatsoeuer came on the side of it the other was made to crush them which fell downe and went vnder There were also two sundrie hookes fastened after the same sort to the Exeltrées of both the wheeles c. The vse therfore of these Chariots endured till yâ— time that Anâ—ochus was ouercome Howbeit we neuer read that yâ— Romanes vsed them And that they were horible to behold and hard to be conquered maie manifestlie be gathered by the booke of Iosua for there in the 17. Chapter when the Tribe of Ioseph complained because it was so manie in number and had obtained so narrow a Lot Iosua commaunded this that if they had not roome inough they should go and dwell or els conquere the places of their Enimies adioining vnto them They excusod themselues yâ— they could not doe so because their neighbours had yron Chariots But to repeate more auncienter things Pharao as it is written in the booke of Exodus when he persecuted the Israelites which fled is said to haue had Chariots and with the same he tooke vpon him to enter into the Sea but they being ouerthrowen by the power of God he was punished for breaking his fidelitie Pet. Mar. vpon Iudic. fol. 32. CHARITIE What Charitie is CHaritie is the loue of thy neighbour The rule of Charitie is this Doe as thou wouldst be done vnto for Christ holdeth all alike the rich the poore the friend the foe the thankfull and the vnthankefull the kinsman and straunger Booke of Mar. fol. 1112. ¶ Charitie is a good a gracious effect of the soule wherby mans heart hath no fantasie to estéeme valour or ponder anie thing in this wide world beside or before the care and studie to know God c. Lupset ¶ Looke Loue. CHASTISE What the word Chastise betokeneth TO chastise is to correct one to his behoofe And therefore héere is to be noted the difference betwéene the afflictions of the godlie and the vngodlie For the godlie are afflicted to their owne profit namelie that they maie be nurtured vnto patience and helde fast in the feare of the Lord according as ye maie sée in Iob. â— 17. Iere. 31. 18. 46. 28. Pro. 3. 11. Heb. 12. 10. But the correction of the vngodly is called a consuming of them Iere. 30. 23. 24. and 46. 10. And therefore the chosen to amend at the Lords chastisement as Dauid 2. Reg. 12. 13. But the reprobate are hardened the more by Gods scourges as Pharao was Exo. 9. 7. 35. Marl. vpon the Apoc. fol. 69. O Lord correct me but with iudgement ¶ Considering that God had reuealed vnto him the certaintie of their captiuitie meaning the Iewes chap. 7. 16. He onelie praieth that he would punish them with mercie which Esay calleth in measure chap. 27. 8. measuring his rods by their infirmitie 1. Cor. 10. 13. For héereby Iudgement is ment not onlie punishment but also the mercifull moderation of the same as chap. 30. 11. ¶ Looke Affliction Punishment CHASTITIE How Hierom expoundeth chastitie HE expoundeth it of virginitie onelie as though they that were married could not be chast or though the Apostles did write these things onelie to virgins In the first second chapter to Tit. he warneth also Bishops young men and maried folkes both man and wife to be chast and pure Luther vpon the Gal. fol. 262. And there be some chast which made themselues chast c. ¶ He maketh himselfe chast for yâ— Kingdome of heauen sake which either hauing the gifte of sole life vseth the same to the setting foorth of Gods word or els béeing a perfect and a naturall man taketh to himselfe an honest yoake-fellowe and liueth in chast wedlocke with hir setting foorth neuerthelesse GODS truth to his vttermost power Sir I. Cheeke ¶ The word Chast signifieth Gelded and they were so made because they shuld kéepe the chambers of noble women for they were iudged chast Geneua ¶ There he some
c. which haue the gifte of continence and vse it to serue God with more frée libertie Geneua Obiection How can ye proue that they which make themselues chast or gelde themselues for the kingdome of heauens sake haue receiued the gift of chastitie before Aunswere When the Apostles had said If the matter be so betwéene man and wife then it is not good to marie Our Sauiour Christ did aunswere and say All men be not able to comprehend or receiue this saieng but they to whom it is giuen Now if ye will aske me who they be that geld themselues or make themselues chast for the kingdome of heauens sake I will answere that they gelde themselues and make themselues chaste for the kingdome of heauen sake vnto whom it is giuen He that is able to receiue this let him receiue it ¶ This gifte meaning Chastitie is not common for all men but is verie rare and giuen to fewe therefore men maie not rashlie abstaine from mariage Geneua How in breaking of Chastitie the one part may offend and not the other An adulterer abuseth a womans bodie against hir will the man doth sinne and yet the woman is vndefiled because hir minde is chast and vnspotted Lucretia the Romane Matrone liueth chast for euer of whose bodie though proude Tarquinius Sonne had his pleasure yet hir minde continued still most chast and faithfull to hir husbande and therefore shée not consenting in heart to sinne is by Fame recorded to bée the Ornament of all womanhood and perfect Chastitie and therefore saith Saint Hierom verie well Corpus mulieris c. Not violence but will doth defile a womans bodie S. Augustine to Victorianus saith Ad Deum ingemiscentibus c. He will euer be present with his that sigh grone to God as he hath wont to be present with his and either he suffereth nothing to be done in their chast bodies by diuelish lust or if he doth suffer where are their minde is not defiled with anie filthinesse of consent he doth defend his owne flesh from offence And whatsoeuer either the lust of the patient hath either not consented vnto nor suffered it shal be the fault of the onelie doer And all that violence shall not be imputed for the filthines of corruption but for the wound of suffering For the soundnesse of Chastitie is of such force in the minde that when the minde is vndefiled chastitie cannot be defiled in the bodie whose members might haue bene disseuered one from another In another place Magis timeamus c. Let vs feare more least the inward vnderstanding being corrupt the chastitie of faith doth therewith perish rather then least women should be violentlie defiled in their flesh for chastitie is not defiled by violence if it be kept sound and cleare in the minde forasmuch as none is defiled when the will of the suffered doth not filthelie vse the flesh but suffereth that thing without consent which another doth worke by violence Of counterfait Chastitie S. Paule foretelleth of Antichrists disciples 2. Tim. 4. that they shall beare a great countenance of continent life forbid mariage And of such S. Hierom saith Iactant pudicitiam suam impudenti facie They make bragges of their chastitie with whorish countenaunce Iewel fol. 482. CHAVNCE How nothing commeth by hap chaunce THe prouidence of God is of that nature that through the immutable certaintie thereof whereby all things be ruled it excludeth all chaunces and hap of fortune I call it chance and hap of fortune whatsoeuer appeareth and betideth vnlooked for vnforeséene at all aduentures and without anie sure cause or reason so that it appeareth to be done by no foresight at all neither of God neither of man such as without number doth befal among men in the world Therfore looke how much any doth yéeld vnto chaunce and fortune so much hée doth pul awaie from the prouidence of God Unto good christian men it is a cléere case y◠ther chaunceth nothing throughout all the whole world at hazard or all aduentures with the prouidence of God which disposeth all Wherfore my iudgement is sayth Musculus that chaunce and fortune be vaine words and to no purpose Musculus fol. 432. Achab the king when he went on warre-fare chaunged his apparell and would not be knowne to be the king but bée counted a rascall souldier yet was he slaine with an Arrow which was shot at aduenture which thing might haue bene seemed to haue bene done by chaunce when as yet God in verie déede gouerned the shot And in like manner as Plutarch telleth Pirrhus was slaine of a woman in besieging Thebes she throwing downe a Tyle from the house toppe Uerie manie such thinges are done in our time which séeme vnto vs therefore to haue happened by chaunce because we know not the causes of things and iudgements of God Pet. Mar. vpon Iudic. fol. 172. ¶ Looke Fortune CHAVNTER What this word signifieth TO the Chaunter ¶ That is héere translate to the Chaunter is in Hebrue Lamnazah which word after y◠minde of Abrah Ezra Dauid Kimhi expositours in Hebrue signifieth to the chiefe of the singers which we commonlie cal in English setters of the quiers or chaunter◠This interpretation also do both the most best learned of the Latinists best alow and therefore haue I folowed the same the whole Psalter through Expressing it by this word chaunter Notwithstanding diuerse Authors doe diuerslie interpret it Some saie it signifieth to the victor or ouercommer Some to the victorie which maie thus agrée and concord together if thou take a Psalme to bée a stirring and an exhortation to put our trust in God béeing sure to obteine the victorie And where some interprete vnto the end vnderstand euen the same For therefore doe we put our trust in God that we maie come to the end of the victorie Some translate the title thus A vehement and often made exhortation in instruments of musike a Psalme to Dauid that is as they themselues expound it a Psalme reuelate to Dauid for Dauid is in Hebrue the Datiue case and not the Genitius T. M. CHEEKE What is meant by turning of the cheeke WHosoeuer saith Christ shall smite thée on the right chéeke turne to him the other also ¶ To turne the other chéeke is a manner of speaking and not to be vnderstood as the words doe sound and it is to cut of the hand and to plucke out the eie And as we commaund our children not onelye come nie a brooke or water but also not so hardie to looke that waye either to looke on fire or once to thinke on fire which are impossible to be obserued More is spoken then meant to feare them and to make them perceiue that it is earnest that wée commaund euen so is the meaning heere that we in no wise auenge but be prepared euen to suffer as much more neuer think it lawful to auenge how great so euer
we are chosen WE are not chosen of God to breake his commaundements but for to liue in holinesse and righteousnesse all the daies of our lyfe How God hath chosen vs and we not him You haue not chosen me saith Christ but I haue chosen you ¶ Who hearing this saieng of our Lord dare bee so bolds as to saie that men are chosen through beliefe whereas rather they are chosen that they maie beléeue least y◠they should bée found to haue chosen Christ first contrarie to the sentence of the truth vnto whom Christ saith you haue not chosen me but I haue chosen you Pet. Viret Obiection We were chosen do some saie before the foundations of the world were made because that God did foresee that we shoulde be good and not that he himselfe should make vs good Aunswere God saith ye haue not chosen me but I haue chosen you for if he had therefore chosen vs because he had foreséene that we shoulde bée good he should also haue knowne before that we should haue chosen him Veron How God is said not to haue chosen manie wise men Paule saith that God hath not chosen manie wise men after the flesh nor manie men of power nor manie noble men borne And yet the same man saith God will haue all men saued how then doth he nor choose God is said not to haue chosen them not because he would not haue them saued but for the sequele of it that is to saie because the wisedome of this world power nobilitie of birth do like baits entice and withdrawe manie from the obedience of the Gospell Dauid was rich and puissant and so was Nero. But Dauid was not entised by the riches and power to fall from the Gospell as Nero was to his owne destruction And so foorth of other like Hemmyng Of Marie Magdalens good choosing Marie hath chosen that good part which shall not be taken from hir ¶ She hath chosen the hearing of the word of God which euer endureth is the onelie waie to euerlasting life Tindale ¶ The good part that is the hearing of the word of God from the which it was not méete that she should bée drawne hauing not alwaies opportunitie to heare the same The Bible note How God chooseth two manner of waies I haue chosen you twelue saith the Lord and one of you is the diuell ¶ It is to bee vnderstood that there is two manner of choosing The one whereby the Apostles were chosen to that most worthie office of Apostleshippe that they were in and the other wherby they wer chosen into life euerlasting Therfore when Christ saith that Iudas was chosen with the other Apostles that same must be vnderstood of the office wherevnto he was called and chosen with the other For when he speketh of the election that doth perteine to life euerlasting hée doth altogether exclude him from the number of the chosen I doe not saith he speake of you all I know whom I haue chosen I. Veron ¶ Looke Iudas Calling Election Predestination Of the choosing of Ministers Looke Ministers CHRISOLITE The nature of this stone and what it betokeneth The seauenth a Chrisolite ¶ This stone glittereth like gold and casteth out burning sparkes Wherby are ment those that vnderstand the diuine Scriptures both in word worke doe vtter that vnto others which they themselues vnderstand Marl. fol. 300. ¶ The seauenth foundation is of a Chrisolite or Turcas which shineth as golde and séemeth as it shoulde send foorth sparkes vnder this are they comprehended which hauing the wisdome of the spirit inflameth other with it prouoking them thereby to the loue of God and their neighbour This did Moses Esau Barnabas and Paule in whom the glorie of the Lord appeared plenteouslie Bale CHRISOTRACE The description of this stone and what it betokeneth THe 〈…〉 a Chrisoprade ¶ This is of a greene colour intermedled with golde and it betokeneth such as resembleth the freshnesse of the euerlasting countrie by charitable intercommuning one with an other Mirl vpon the Apoc. fol. 300. ¶ The tenth was a Chrisoprace whose condition is to shine like golde and yet he is greene in sight Such are they which hauing godlie wisdome vttereth it according to the talent giuen them of the Lord thereby renuing the dull spirits of other vnto heauenlie things Among this sort maie 〈…〉 be numbred which sawe manie wonderfull visions And so maie Simeon and Anna in the Gospell Bale CHRIST How Christ was first promised to Adam WHen the first man Adam through the craft and subtiltie of the Serpent whom the diuell had set for his minister to deceiue him had lost the felicitie of Paradise and made himselfe and all his posteritie for euer subiect to death and all other calamities and nuseries of this world where afore it was in his power alwaies to haue liued Then almightie God for the saluation of mankinde promised that of the séed of the woman Christ should come and destroie the power of Satan and deliuer vs frée from sinne and death Lanquet How Christ grew in age and wisdome Christ as touching his Godhead did not grow in age wisdome and fauour but in respect of his manhood in that he was verie man whose example would God we could follow that as we grow in yeares so we might grow in wisdome and fauour with God and men Hemming How Christ is called Dauids sonne If Dauid call him Lord how is he then his sonne ¶ Christ in that he is a verie naturall man is Dauids sonne but in that he is a true and a naturall God equall with the Father he is also his Lord. Sir I. Cheeke How Christ had moneie Looke Moneie Whie Christ became man As through a naturall man we were banished out of Paradise made the children of dampnation so it pleased the almightie trinitie neither by an Angell nor Archangell but by a naturall man to restore vs againe and made vs heires of saluation as Paule witnesseth By a man came death and by a man commeth the resurrection of the dead for as by Adam all die euen so by Christ all be made aliue R. Hutchynson Whie Christ fasted Like as it pleased God to giue power vnto Moses xl daies twice in the mountaine not for the auoiding of temptation but for to set foorth the glorious lawe and will of the Father then to be published And Elias béeing sent to anoint a king ouer Siria a king and a Prophet ouer Israel by whom both these kingdomes should be cleane altered and chaunged did fast fortie daies from all maner meates for the declaring of the power of God in his works So did it please Christ of his owne power to fast fortie daies that the Iewes shoulde haue none occasion to thinke him inferiour to those tw◠their great Prophets in the publishing of his Gospell and gladde tidings vnto the world and his renuing of all things not to the
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
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.
And the same meant also S. Hilarius by this word Naturallie when he said Christ dwelleth naturallie in vs. And as Saint Paule when he said that in Christ dwelled the full diuinitie corporall by the word corporallie he meant not that the Diuinitie is a bodie and so by that bodie dwelleth bodilie in Chist But by the word corporallie he ment that the diuinitie is not in Christ accidentallie lightly slenderlie but substanciallie and perfectlie with all his might and power so that Christ was not onelie a mortall man to suffer for vs but also he was an immortall GOD able to redéeme vs c. Cranmer What Christ is in the holie Scripture In the holie Scripture Christ is nothing els but a Sauiour a Redéemer a iustifier and a perfect peace-maker betwéen God and man The prooues He shall saue the people from their sinnes Christ is made our righteousnesse our satisfaction and our redemption For the wretchednesse of my people haue I striken him There is none other name giuen vnto men wherein they must be saued He it is that hath obtained grace for our sinnes He sent his sonne to make agréement for our sinnes ¶ Héere is the verie nature of Christ and his verie properties full and whole And whosoeuer denieth anie thing thereof or taketh anie part of them applie them or giue the glorie of them vnto anie other person then to Christ onelie the same man robbeth Christ of his honour and denieth him How Christ entred the dores being shut ¶ Looke Dores How Christs naturall bodie is in one place S. Augustine saith as it is alledged by Gracian Corpus Domini in quo resurrexit The bodie of our Lord wherein hée rose againe must néedes be in one place Againe he saith Christus secundum presentiam corporalem c. Touching bodilie presence Christ could not be in the Sunne in the Moone and vpon the Crosse and all at once Iewel fo 85. 86. The heauens saith S. Peter must containe and hold him vntill the time that all things be restored ¶ Cyrillus in Iohn li. 11. cap. 3. saith Christus non poterat c. Christ could not be conuersant with his Disciples in the flesh after he had ascended vnto the Father I. Frith ¶ Looke Bodie of Christ. How Christ is called Messiah ¶ Looke Messiah How Christ is called our Altar Ireneus calleth Christ our Altar And Origen calleth our hearts our Altar not that either Christ or our hearts be Altars indéed but by a Metaphore or a manner of speach How Christ is called sinne ¶ Looke Sinne. How Christ is the Fathers word ¶ Looke Word How Christ is onelie the Image of God ¶ Looke Image How Christ in his Godhead is euerie wher Loo Godhead How Christ is not carnally presēt with vs nor in the sacramēt Christ by his Godhead saith S. Austen is euer with vs but vnlesse he had departed awaie bodilie from vs we should euer more carnallie sée his bodie These words are speciallie to bée noted If Christ were bodilie héere he should carnallie be séene Therfore S. Austens iudgement if Christ wer bodilie present in the Sacrament we should sée him carnallie in the sacrament A man maie haue Christ verely present though he haue him not in his mouth For thus S. Austen saith Habes Christum in presenti c. Thou hast Christ in the time present by his signe or token in the time present by faith in the time present by the Sacrament of Baptime Christ is present in the Sacraments as they teach that hée is present in his word when he worketh mightelie by y◠fame in the harts of the hearers by which manner of speach it is not ment that Christ is corporallie present in the voice or sound of the speaker which sound perisheth as soone as the words be spoken but this speach meaneth that he worketh with his word vsing the voice of the speaker as his instrument to worke by as he vseth also Sacraments whereby he worketh and therfore is said to be present in them Cranmer The same flesh that was giuen in Christs last supper was giuen also vpon the Crosse is giuen dailie in the ministration of the Sacrament But although it be one thing yet it was diuerslie giuen for vpon the Crosse Christ was carnallie giuen to suffer and to die at his last Supper he was spirituallie giuen in a promise of his death in the Sacrament he is dailie giuen in the remēbrance of his death yet it is al but one Christ that was promised to die that died indéede whose death is remembred that is to say the very same Christ the eternall word that was made flesh the same flesh was also giuen to be spirituallie eaten was eaten indéed before his supper yea before his incarnation also Of which eating not of the sacramental eating he spake in the 6. of Iohn My flesh is verie meate my bloud is verie drinke he that eateth my flesh and drinketh my bloud dwelleth in me and I in him Cranmer fol. 21. How Christ dranke of it himselfe He also dranke of it least when they heard his words they should saie whie doe we then drinke bloud eate flesh and so should be troubled for when he spake these things they were offended with his words because that should not also chance he himselfe dranke first of it that he might cause them to come without feare to the partaking of those mysteries ¶ Heere Chrisostome noteth that Christ dranke of it to draw them from the grose vnderstanding of his words by his drinking to testifie vnto them that it was not his naturall flesh indéed but memorials representations of his bodie and bloud I. Frith How Christ bare himselfe in his owne hands S. Augustine hath a saieng that in the Sacrament Christ was borne in his owne hands doth expound himselfe in another place saieng Ferebatur tanquam in manibus that is he was borne after a certeine manner in his owne hands And by that y◠he saith after a certaine manner we may soone perceiue what he meaneth Howbeit if S. Austen had not expounded himselfe yet he saith ad Bonifacium that the Sacrament of a thing hath a similitude or propertie of the thing which it signifieth And so he saith y◠he bare himselfe because he bare the sacrament of his bodie and bloud which did so earnest expresse himselfe as nothing might more doe it I. Frith Of Christs name and Offices First he is called by the name of Iesus which signifieth Sauiour to admonish vs that he was sent vnto vs from the father to saue vs that we maie haue saluation by none other but by him onelie His Offices be these thrée A Prophet a King a Sacrificator for the name of Christ signifieth annointed because that in the auntient Church of Israel y◠Priests Kings and
Sacrificators were annointed by the ordinance of God in testimonie of their vocation and office they were called by that name And because they were true figures of yâ— verie anointed of the Lord which is the verie sonne of God which was annointed by the holie Ghost which was giuen to him without measure aboue all other men And therefore Christ is named with that name as well because of the same vnction as because that all those Offices were enioined to him by the father Pet. Viret Who they be that come before Christ. All that come before me saith Christ are théeues and robbers ¶ He meaneth all the false Prophets who led not men to Christ but from him Geneua To come before Christ is to despise Christ and to séeke other meanes beside him to enter into the folde They also come before Christ which doe attribute and ascribe vnto themselues or to their owne inuentions that thing which onelie ought to bée ascribed vnto Christ. Sir I. Cheeke ¶ This place hath bene diuerslie expounded being restrained of some to Iudas of Galilee and to such like but Christ generallie compareth all false doctrines with the Gospell and all false Prophets with godlie Teachers c. For to come before Christ in this place is not to goe before Christ in time but to teach other doctrine beside the doctrine of Christ. Moses was before Christ the Prophets also were before Christ but they taught the church of the Lord by the spirite of Christ and preached Christ plainlie though he laie hid vnder shadows tipes For Peter saith that the spirite of Christ was in them also hée saith that the holie men of God spake being inspired with the spirit of Christ wherefore they are with true Pastours because they enter into the church by the word of the Lord and fedde the people of God in the Pastures of Christ c. All the teachers of humane Traditions and the carnall interpreters of the Law are théeues and murtherers for with their pestilent doctrine they murther soules For they which beleeue lies doe perish together with the lies which they beléeue Marl. fol. 364. Of the right hand of Christ. ¶ Looke Right hand Wherefore Christ is worshipped ¶ Looke Worship How we cannot haue Christ heere alwaies But me ye shall not haue héere alwaies ¶ We cannot haue Christ alwaies with vs touching his manhood for he is ascended vp into heauen with it and sitteth on the right hand of the Father but as touching his Godhead he is alwaies with vs vnto the worlds ende Sir I. Cheeke ¶ Christ is not present with vs bodilie or to be honoured with anie outward pompe Geneua How Christ is our Apparell our House our Roote c. Chrisostome saith Christ is become all things vnto thée thy Table thy Apparell thy House thy Head and thy roote How is Christ our Table S. Iohn saith Who so eate me shall liue through me How is he our Apparell S. Paule saith As manie of you as are baptised in Christ ye haue put on Christ. How is he our House S. Iohn saith Who so eateth my flesh dwelleth in me and I in him How is he our Roote S. Iohn saith I am the Uine and ye are the braunches How Christ was subiect to the Lawe After the Lawe of Moses c. ¶ Christ was subiect vnto the Lawe and in all things obeied the Lawe that so he should deliuer vs from the tyrannie and cursse of the Law and also therby to giue vs an example that we though we be made frée by him from the cursse thereof ought to be obedient vnto all ordinaunces and lawes How to know Christ aright That I maie knowe him ¶ The most excellent and the most perfect knowledge of Christ is to knowe that Christ is both a true naturall God and a true naturall man who hauing pitie and compassion vpon vs came downe and was incarnate and at length nailed vpon the Crosse for the satisfaction of our sinnes Sir I. Cheeke ¶ To knowe Christ aright is to knowe and confesse that of him onelie and by him commeth our saluation that by him our good déedes are acceptable vnto almightie God the Father that by him the Fathers wrath is pacified that by him we be enfraunched from the captiuitie and thraldome of the Diuell And to be short that by him we are adopted chosen to be the children of God and inheritâ—â—s of the Kingdome of heauen Erasmus in his Paraphrasis How Christ suffereth in his members And fulfill that which is behinde of the passions of Christ. ¶ Saint Paule doth not meane that there wanteth anie thing in the passion of Christ which maie be supplied by men for the passion of Christ as touching his owne person is that most perfect and onelie sufficient Sacrifice whereby we are made perfect as manie as are sanctified in his bloud But these words ought to be vnderstood of the elect and chosen in whom Christ is and shall be persecuted vnto the worlds ende Act. 9. The passion of Christ then as touching his mysticall bodie which is the Church shall not be perfect till they haue all suffered whom God hath appointed to suffer for his sonne Sir I. Cheeke As Christ hath once suffered in himselfe to redéeme his Church and to sanctifie it so doth he dailie suffer in his members as partaker of their infirmities and therefore a reuenger of their iniuries Geneua ¶ Looke Passion Affliction How Christ is the head of the Church militant and not the Pope God saith Saint Paule hath raised vp Christ from the dead set him at his right hand in the heauenlie places farre aboue all principalities and powers might dominion and euerie name that is named not in this world onelie but also in that that is to come And hath made all things subiect vnder his féete and hath appointed him ouer all things to bée head to the Curch which is his bodie euen the fulnesse of him that filleth all in all things Bullinger fol. 865. Which is the head that is to saie Christ in whom all the bodie is coupled and knit together c. ¶ Héere we learne that as the spirit of life doth come downe from the head into the whole bodie which is sundrie wise compact made of manie members so is the Congregation of the faithfull quickned by the spirit of Christ which is the head of the Church The Ioint that ioineth this mysticall bodie together and wherewith the grace of God is ministred to euerie member is loue and vnitie For neither the hande nor yet the foote being cut off can be partaker of the heauenlie vertue that commeth from the head Sir I. Cheeke How Christ doth call â— bretheren Narrabo nomentuum fratribus â—eis I will spreade abroad thy name among my Bretheren ¶ These be the words spoken in the person of Christ vnto the Father of Heauen The blessed Apostle Saint Paule in the
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
saie as he that kéepeth the commaundements is entered into life For except a man haue first the spirit of life in him by Christs purchasing it is impossible for him to kéepe the commaundements or that his heart should be loose or at libertie to lust after them for of nature we are enimies vnto the lawe of God Tindale fol. 76. Obiection If our frée will saith fleshlie reason can doe no goodnesse what neede God to commaund so manie good things what néed God to giue those Commaundements that he knoweth wel to be impossible for vs and if they be impossible what right is in him that damneth vs for that thing that is impossible for vs to doe Aunswere It is a great presumption to enquire a cause of our makers will or to murmure against his holie ordinaunce which maie not be chaunged And if he do giue vs commandements which be impossible for vs by our owne naturall strength to keepe he doth it that we thereby might knowe our weaknes so to séeke and call to him for helpe As S. Austen declareth well in these words saieng If a man doe perceiue that in the commaundements is anie thing impossible or els too hard let him not remaine in himselfe but let him runne vnto God his helper the which hath giuen his commaundements to that intent that our desire might be stirred vp that he might giue helpe c. ¶ Héere we sée S. Austen saith that the commandements be impossible for our strength but we must call to God for strength D. Barnes Whereas S. Augustine hath these saiengs That God neither could commaund things that were impossible because he is iust nor would condemne man for that he could not auoide And that God would neuer condemne the slothfull seruaunt if he had commaunded that he coulde not atchieue And also that God who is iust and good could neuer commaund things that were impossible to be done yet in his booke of refractions whereas he better aduising himselfe writ on this wise All the commaundements saith he are accompted to be done when that is pardoned which is not done A reason of the Pelagians aunswered The Pelagians did recken that they had got a great victorie when they had made this carnall reason that God would condemne nothing that were impossible of this reson did they glorie and triumph and thought they must néedes haue some naturall strength and power to fulfill the Commanndements of God séeing that God would commaund nothing impossible to man Aunswere The Pelagians saith S. Austen thinke that they knowe a wonderfull thing when they saie God will not commaund that thing the which he knoweth is impossible for man to doe Euerie man knoweth this But therfore doth he commaund certaine things that we cannot doe because we might know what thing we ought to aske of him Faith is she that by praier obtaineth that thing the Lawe commaundeth Briefelie he that saith if thou wilt thou maist kéepe my Commaundements in the same booke a little after saith He shall giue me kéeping in my mouth Plaine it is that we maie keepe the Commaundements if we will But because our wil is prepared of God of him it must be asked that he maie so much will as will suffice vs to doe them Truth it is that we will when we will but he maketh vs to will that thing which is good ¶ Heere S. Austen saith that the Commaundements of God be impossible to our naturall strength and therefore be thâ—â— giuen that â—wée shouldâ— knowe our weaknesse aske strength to fulfill them for faith by praier obtaineth strength to fulfill the impossible commaundements of the lawe Héere haue we also that God moueth vs and causeth vs to be good willers and giueth vs a good will or els we would neuer will but ill D. Baâ—nâ—â— You saie Gods Commaundements are easie and yet ye are able to shewe vs no man that euer fulfilled them altogether Againe Sette not thy face against Heauen to mockâ— fooles eares with these wordes Bée and can be For who will graunt you that a man can doe that thing that no man euer was able to doe Iewel fol. 317. A prophane example Scelurus Scitha when he gaue his children euerie one a faggotte commaunding them to breake it knewe right well before that they were not able to doe it and yet in so dooing he did both fatherlie and wiselie to the intent his children might learne thereby to sée their owne weaknesse and not to trust to their owne priuate strength too much ¶ Looke Lawe Free-will COMMON How and when all things wer in common among the people WHen the Disciples of Christ were few in number and liued al in one place at Hierusalem they had all things coÌ„mon whiâ—â—order continued but a while as it doth appeare by S. Paul which he exhorteth the Corinthians to giue almes to the poore liberallie 1. Cor. 16. And also willeth Timothy that hée charge them which are rich in this world to be redie to distribute vnto the necessitie of their bretheren 1. Tim. 6. which néeded not at al if all things had ben common among theÌ„ D. Whiteg Of Common praier ¶ Looke Praier COMMVNION Of the receiuing of the Communion THe Canons of the Apostles do excommunicate them which being present at the Common praier do not also receiue the holie Communion And vâ—to the same agréeth the decrée of Anaâ—â—tus When the consecraâ—ion is done saith he let all such communicate as intend not 〈…〉 〈…〉 excommunicate H. Latimer Augustine testifieth of his owne time The Sacrament with he of this thing of the vnitie of the Lords bodie is some where dailie some where by certaine distances of daies prepared vpon the Lords Table is there receiued at the Table to some vnto life to other some vnto destruction And in yâ— first Epistle to Iannaâ—iâ—s some doe dailie communicate of the bodie bloud of the Lord some receiue it at certaine daies in some places there is no daie lette passe wherein it is not offered in some other places onlie vpon the Saterday and the Sunday And in some other places neuer but on the Sundaie But forasmuch as the common people was as we haue said somwhat slacke the holie men did call earnestly vpon them with sharpe rebukings least they should séeme to winke at such slothfulnesse Such an example is in Chrisostome vpon the Epistle to the Ephesians It is not said vnto him that dishonored the banket Wherefore didst thou sit downe But Wherefore didst thou come in Whosoeuer is not partaker of the mysteries hée is wicked and shamelesse for that he standeth heere present I beséech you if anie be called to a banket washeth his handes sitteth down séemeth to prepare himselfe to eate and then doth tast of nothing shall he not shame both the banket and the maker of the banket So thou standing among them that with praier doe prepare themselues to receiue the holie meate hast
same presentlie in the Church he should be accursed for euer 7. Reason Basil saith Amphilochius being once made Bishop besought God that he might offen vp the vnbloudie Sacrifice with his owne words be fell in a traunce came againe to himselfe so ministred euerie daie On a certaine night Christ with his Apostles came down to him from heauen brought bread with him awoke Basil had him vp and offer the Sacrifice Up he rose was straight at the Altar said his praiers as he had written them in his paper lifted vp the bread laid it downe againe brake it in peeces receiued one reserued another to be buried with him hung vp the third in a golden Doue And all this was done Christ his Apostles being still present who came purposelie from heauen to helpe Basil to Masse Aunswere This storie is a méere fable put foorth vnder the name of Amphilochius as shal appeare by the circumstaunce weighing of the likelihood Basile besought God that he might make the sacrifice with his owne words And shall we thinke he had more fancie to his owne wordes then he had to the words of Christ He awoke stoode vp and sodeinlie was at the Altar at midnight What shall we thinke he was the Sextine there or laie all night like Elie Samuel in the Church and yet being so famous a Bishop had no man to tend vpon him He diuided the bread and laide vp the third part of it in a golden Doue that hang ouer the Altar which Doue was not yet readie made For it followeth immediatly in the next lines After Basile had done thâ—se things and had communed with Eubolius and other mo the next daie he sent for a golde-smith made a Doue of pure golde If this Doue were made before howe was it made afterwarde and if it were not made afore howe could it hang ouer the Altar or how could Basile put his bread therein before it was made and to what end was the bread so kept in the Doue and wherein or where was the other third part kept that Basile thus reserued purposelie to be buried with him which portion in the end of seuen years he receiued in his death bed Now iudge what kinde of bread yâ— would haue ben after seuen yeares kéeping to be giuen to a sick man The true Amphilochius was a godlie and worthie Bishoppe But this Amphilochius which wrote the storie of Thomas Becketts life 700. yeares before he was borne was a manifest and an impudent lyar Iewel Bucers opinion of the communion bread The third Chapter saith he is of the substance forme and breaking of bread which all doe well inough agrée with the institution of Christ whom it is manifest to haue vsed vnleuened bread and easie to be broken For he brake it and gaue it to his Disciples péeces of the bread broken Touching the forme and figure whether it were round or square there is nothing declared of the Euangelist And because this bread is commonlie vsed for a signe not for corporall nourishment I sée not what can be reprehended in this description of the bread which is in this bookâ— except some would peraduenture haue it thicker that it maie the more fullie represent the forme of true bread D. W. fol. 594. CONCOMITANCIA A new word deuised of the Papists AFter that a new religion was deuised it was necessarie for aide of the same to deuise new wordes Whereas Christ saith This is my bodie they saie this is my bodie and my bloud Whereas Christ saith This is my bloud they saie this is my bloud and my bodie and in either part they saie is whole Christ God and man If ye demaund how they knowe it they saie not by the word of God but by this new imagination of Concomitancia CONCORD A definition of concord COncord is a sure consent of mindes and wils in anie matter so that whatsoeuer God saith to will the same whose parent and concernatrice similitude as farre foorth as the nature of thinges doe beare and suffer bringeth all thinges to vnitie Who is the mother of concord Similitude by interpretation is called likenesse and it is named among learned men to be the mother of concord because that whereas men be of like faith there is peace and vnitie and whereas they be not there is strife and debate A praise of concord Salust called as I maie vse Saint Austens words Historicus veritatis that is to saie a writer of true stories saith that by concorde small substaunce doth increase And againe by discorde most greate riches will waste awaie and come to naught Publius a writer of merrie verses neuerthelesse full of wise senteÌ„ces affirmeth weak help to be made strong by sure consent The Psalmograph or the writer of Psalmes commending concord as a necessarie thing saith Behold how good and ioyfull a thing it is for brethren to dwell together in vnitie And in the last end of the Psalme it followeth there hath the Lord promised his blessing and life for euermore Can Giusta a Scithian which made or builded the dominion of the Tartarians exhorting his xii sonnes which dieng he left behind him vnto concord as vnto the only sure stabilitie of the publike weale by the example of a sheafe of Arrows which being surelie bound together none of them was able to breake a sunder But the shaftes being loosed one from an other they did verie easille cracke them in péeces Chria Serterius by the like example afore did bring his hoast into a concord shewing that the strongest men of warre could not drawe out the haires of an horse taile all at once but taking the weake haires diuided asunder they might soone pull them out one after an other without anie paino Bibliander CONCVBINE How a Concubine is taken in holie Scripture A Concubine and an whoore after the manner of our English speach is all one For we in England do vnderstand by a Concubine a woman that is not married yet secretlie vnlawfullie keepeth companie with anie man as though shée wer his wife But the Scripture doth not so take this word Concubine As by these examples Abraham was a good man yet he had both a wife two concubines For Sara was his obedient louing wife Agar Ketura were his concubines as it is expreslie written in the 25. of Genesis on this wise Abraham beside Sara had an other wife called Ketura by Agar he had onlie one sonne by Ketura he had sixe sonnes Now when Abraham died he gaue his inheritaunce and his chiefe possessions to Isaac Filijs autem concubinarum largitus est munera But vnto the sonnes of his concubines Abraham gaue rewards and legacies and yet was Abraham no fornicatour nor Agar neither Ketura were no whoores Also in the. 8. Chapter of Iudicum ye reade that Gedeon had 70. sonnes Hée had one named Abimelech Natus de Concubina whose name as Iosephus saith was Droma This Abimelech
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
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
Saint Mathew calleth Prima Sabbati Saint Marke in the 16. Chapter doth call it Vna Sabbati saieng Cum transisâ—et Sabbatum Maria Magdalena Maria Iacobi Salomi emeruÌ„t aromati vt venientes vngerent Iesum valde mane vna Sabbatorum veniunt ad monumentem orto iam sole These places doe proue that the Iewes did vse to call the first of the wéeke Prima Sabbati and the second daie Secunda Sabbati the third Tercia Sabbati the fourth Quarta Sabbati the fift Quinta Sabbati And the sixt which we call Fridaie they did call Sexta Sabbati vell dies parascenes the daie of preparation to the Sabboth The Gentiles following the Hebrues in the number of daies concerning the wéeke they did yet chaunge the names of the daies according to the names of their Gods which they did wéekelie worship Primum dicabant sole secundum lunae The first daie in the honour of the Sunne which they did count the giuer of light they did call Dies soli Sundaie The second in yâ— honour of the Moone which they did count the giuer of the bodie they did call Dies lunae Mundaie The third daie in the honour of Mars whome they did worshippe as the giuer of lustie courage they did call Dies Marti Tuesdaie The fourth day in the honour of Mercurie to whome they did ascribe the gift of wisdome and eloquence they did cal Dies Mercurij Wednesdaie The fift daie in the honour of Iupiter to whome they did ascribe the gift of temperaunce sobernesse and discreation they did call it Dies louis Thursdaie The sixt daie in the honour of Venus the Goddesse of loue they did call Dies Veneris Fridaie The seauenth daie in the honour of God Saturne the promoter of men to lumpish lowring and heauie dulnesse they called it Dies Saturni 〈…〉 Now Siluester Bishoppe of Rome about a 300. yeares after the ascention of Christ made manie lawes and decrees ecclesiasticall of the which this was one that the daies of the wéeke should loose their olde name The day which before was called Dies Solis shuld now be called Dies Dominicus Mundaie he called Feria secunda Tusedaie Feria tertia Wednesdaie Feria quarta Thursdaie Feria quinta And Fridaie Feria sexta The name of Saterdaie he reteined stil onely altering the feast into Sundaie ¶ This word Feriae is alwaies vsed in the plurall number and neuer in the singuler number as Siluester did abuse it Hae Feriaâ— arum in latine be properly called all daies of rest which we call holidaies Ric. Turnar ¶ Fabian and other Chronicles tell that when the Saxons inuaded the realme and ther were 7. kings ruling héere at once they brought with them two Idols the one called Wed the other Fria Or els as other write it was a noble Captaine and his wife which for their worthinesse were made Gods and when they had ouercome the English men they made two daies in the wéeke to be called Wednesdaie and Fridaie by the names of their false Gods or Captaines and so to bée worshipped which names be kept still What is meant by the daie heere in this place For the daie shall declare it and it shall bée shewed in fire ¶ Daie héere signifieth the time when God bringeth to light things that is hid By fire vnderstand exquisite and perfect true iudgement the which when it hath opened the fault and errour affliction of forethinking and repenting doth followe Saint Paule intreateth héere of preachers that succéeded him when he was departed from the Corinthians He had laied a good foundation let other take héed saith hée what they build thereon If they build things worthie for Christ their works wil remaine and abide euen when it is séene in the light which thing he signifieth when he saith the daie shall declare it but if they bring in Iewish fashions they shall happelie deceiue for a time but at length their deceit shall be opened as soone as it is begunne to be examined with true and sincere iudgement which is signified by this word fire Thus doth Erasmus expound this place in his Annotations vppon these wordes Haie and Stubble Prouing also by the authoritie of Ambrose 〈…〉 and other olde authours that it maketh nothing for Purgatorie though manie haue wrongfullie laboured to wrest it to that purpose Tindale◠¶ The daie c. ¶ Or the time which is when the light of the truth shall expell the darknesse of ignoraunce then the curious ostentation of mans wisdome shal be brought to naught Geneua How good daies are to be esteemed Saie not thou what is the cause that the daies in the olde time were better then they bée now for that were no wise question ¶ Good daies are not to be estéemed by prosperitie but by vertue and true religion as the daies of Christ are better then the daies of Moses The Bible note Whie it was called the daie of sweete bread In the first daie of swéete bread ¶ They were called the daies of swéete bread because that by the space of seauen daies no leauened bread was vsed among the Iewes where they kept their Easter Exo. 12. 15 Sir I. Cheeke This was the fourtéenth daie of the first moneth and the first daie of vnleauened bread should haue bene the fifteenth but because this daies euening which after the manner of the Romanes was referred to the daie before did belong to the Iewes manner to the daie following therfore it is called the first daie of vnleauened bread Beza What is meant by the daie of Madian As the daie of Madian ¶ By the daie of Madian is meant the daie wherein Gedeon with thrée hundred men fiue an innumerable multitude of yâ— Madianâ—â—s as ye read Iudic. 7. thâ—â— fought the Lord for him and deliuered the people from borâ—dage Euen so hath he now deliuered vs from the captiuitie of the diuell death and hell by Christ. T. M. ¶ Thou gauest them perfect 〈…〉 by deliuering the 〈…〉 that had kept them in cruell bondage as thou diddest deliuer them by Godeon from the Madianites Geneua Of the daie of dome called the last daie I saith Saintâ— Austem for the 〈…〉 of mine vnderstanding doe testifie and declare that neither the daie nor the moneth nor yet the yeare of the comming of the Lord can bée knowne Augustin his 79. Epist. Againe we doe in vaine trouble and foâ—ie our selues to reâ—ken and define how manie yeares there 〈…〉 of the worlde Augustin the 〈…〉 As for wée saith Saint Austenâ— I dare hot verilie number and count the time of the Lords 〈…〉 that is looked for in the end And a little after in the same Epistle hoe saith To recken therefore the times that we maie knowe when the ende of the world or the comming of the Lord shall bée séemeth to me none other thiâ— thâ—n to goe aboâ—â—t to knowe that that hée himselfe saith that no man
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
because through his manifest temptations he maketh men sin by which death raigneth c. Deering Of euerlasting death He shall neuer sée death ¶ What els is the meaning of this which Christ saith he shall neuer sée death but because he sawe another death from yâ— which he came to deliuer vs. That is to saiâ— the second death euerlasting death death of hell fire the death of damnation with the Diuell and his Angells that is death indeede Therfore neuer to see death is nothing els but to haue euerlasting life So that we maie note and learne héere that faith is the waie to immortalitie and that Christians doe trulie liue and neuer die although in this world they bee more like to dead men then to liuing men to die in bodie by other men For the saieng of Christ héere is most true to the which also agreeth this place Euerie one which liueth and beleeuth in me shall neuer die Marl. vpon Iohn fol. 329. How this place following is vnderstood Some there be standing heere shall not tast of death til they shall sée the Sonne of man come in his kingdome ¶ The same is to be vnderstood of his glorious transfiguration as if he should saie there are some standing among you which shall not die till they haue seene me in the same glorie and maiestie that I shall come in at the last daie of Iudgement Sir I. Cheeke This was fulfilled in his Resurrection and was as an entrie into his kingdome and was also confirmed by sending the Holie Ghost whereby he wrought so great and sundrie miracles The meaning of this place following In death there is no remembraunce of thée ¶ His meaning is that if he shall by Gods grace be deliuered from death he wil be thankfull and mindfull of it And he bewaileth that this power shall be â—erefte him if he should be taken out of this world because he should be no more conuersant among men so set out the praise of God But héerevpon doe some wrongly vnskilfullie gather that the dend are void of all sense and that ther remaineth no perseuerance at all in them wheras in this place he intreateth of nothing els but of the mutuall praising of Gods grace wherein men exercise themselues while they be aliue For we knowe wée are placed on this earth to this purpose thâ—â— wee shoulde with one consent and one mouth praise GOD which thing is the ende for which wée liue Now â—hen although that death make an ende of such praisings yet doth it not followe that the faithfull soules which are loosened from their bodies are bereft of vnderstanding or touched with no affection to God ward Caluine vpon the 6. Psal. ¶ He lamenteth that occasion should be taken from him to praise God in the Congregation Geneua In what respect the children of God maie wish death O that God would begin to smite me that he would lette his hand goe and take me awaie ¶ True it is that Gods children maie well wish death howbeit to another ende and for another respect then Iob doth héere like as all of vs must with S. Paule desire to be let loose from the bondage of sinne wherein we be helde prisoners Saint Paule is not mooued there with anie temptation of his flesh but rather the desire that he hath to imploie himselfe in Gods seruice without let seemeth him to wish that he might passe out of the prison of his bodie Why so For so long as we be in this worlde we must be wrapped in manie miseries and we cease not to offend God being so weak as we be S. Paule is then sorie that he must liue so long in offending God and this kinde of desire is good and holie and procéedeth of the holie Ghost Cal. vpon Iob. fol. 108. Of foure manner of deaths Beside the mortall and eternall death bée other two the spirituall death and the temporall death which be not so well knowen nor so soone espied of the simple as the naturall and eternall death is The spirituall death is when the bodie is yet liuing the soule is dead as the Apostles proueth by the widdowes that liue at pleasure béeing aliue in bodie and yet dead in soule The temporall death is when the affections lusts of the bodie are so killed that the spirit maie liue wherof the Apostle speaketh Col. 3. exhorting vs to mortifie our earthlie members to kill all the strength of our corrupt nature that striue against the spirite For by obaieng our lustes at the first came death into the world as it appeareth by Eue when she eate of the forbidden fruit M. Luther How death is not to be feared Example of a Panim I finde that a learned Panim wrote that we should neither care for life by it selfe nor yet for death by it selfe Hée saith that we should care to liue well and to die well and let life and death passe without care for life is not good but to liue well is good If Panims haue this right consideration of life and death what shame is it for Christen men to care for death Seeing Christ whose wordes cannot but be true so vehementlie forbiddeth vs the same that Panims sawe by reason to be done c. Lupset DEBT How debtes ought to be required and how not ESaie the Prophet seemeth to account it in the Iewes a great fault to aske their debt saieng Et Omnes debitores repetitis Ye chalenge and charge all your debters ye call all debts back againe Whie is it not lawfull for a good christen man to cal for his debts Yea and if neede so require to sue for them by the lawe God forbid else otherwise there could no good order no pollicie no ciuilitie nor Common wealth endure If buyeng and selling keeping of contracts couenants were not lawfull then all things should be common then we should liue like lawlesse beasts wée needed no king no maigistrate But yée must vnderstand that in a case charitie will not suffer right to call for her debt The case shall bée this My brother my neighbour is burnt with fire is lamed of his limmes is robbed of his sight at one word is so oppressed with pouertie that he is not able to paie In this case charitie will commaunde iustice to giue place and not to aske her debt but rather to giue more of their owne The Iewes were so hard hearted that they spared not forgaue no debters were they neuer so poore nor so pitifull And therefore Esaie layeth it to their charge saieng Omnes debitores vestros repetitis Ye cal vpon al your debters as wel them that be in extreame néede and vnable to paie as they that be wealthie and able inough to paie Beside this the Iewes had a certeine ciuill lawe giuen vnto them by God vnto the which we now are not bound The lawe was this Euerie seauenth yeare thou shalt kéepe a frée yeare
and the crueltie of the Iewes toward Christ. Like dogges are they at all times which Iewishlie and heinouslie persecute the members of Christ that is the faithfull T. M. A quicke dogge is better then a dead Lion ¶ This Prouerbe is the saieng of the Epicures the which beléeueth not the immortalitie of the soule The Bible note ¶ He noteth the Epicure and carnall man which made their bellie their God had no pleasure but in this life wishing rather to be an abiect and vile person in this life then a man of authoritie and so to die which is meant by the Dogge and Lion Geneua Beware of Dogges c. ¶ Beware of Dogges which barke against the truth to fill their bellies Geneua DOMES DAIE ¶ Looke Daie DOORE An exposition of these places following I Haue set a doore open before thée ¶ Paule glorieth that a doore was open vnto him 2. Cor. 2. 12. that is to saie that occasion was giuen him by God wherby to enter into the hearts of the heathen by the word of the Gospell In this wise must this present place be taken namely yâ— Christ had opened a way whereby the Church of Philodelphia might allure other churches to the faith of Christ by her owne example howe much so euer their aduersaries brabled against them whether they were Iewes or Gentiles or false Apostles And therefore by saieng and no man can shutte it his meaning is this namely no man shall be able to â—et you but that you shall preferre my Gospell to manie So at this daie there is a great doore set open vnto Gods seruaunts while the Antichrists and persecutors burst a sunder that is to saie the waie is opened for them to enlarge the bounds of Christes kingdome by preaching his worde and to beate downe the grose errours of vngodlinesse by the brightnesse of the Gospell Because that when God determineth to enlarge the borders at Christs Kingdome there is no power so high that is able to let it Marl. vpon the Apoc. fol. 61. For so much therefore as I finde thée thus grounded in faith bée thou certeine and sure of it I haue sette before thee an open doore I haue illumined thy sences and cléered thy vnderstanding to knowe the holie Scriptures and perceiue the high mysteries written therein so admitting thee 〈…〉 my Kingdome And this doore canne no man 〈…〉 againe Neither shall the power of this worlde nor 〈…〉 the gates of â—ell be able to preuaile against this opening Bale And when the doores were shut ¶ In this place the Euangelist doth diligentlie note the time that Christ our Sauiour came in to his disciples not meaning that he went in through the doores for the Gréeke hath not Diasâ—roon Kekleismenoon that is to saie through the doores beeing shutte but Toonsnroon Kekleismenoon that is to saie The Gates or Doores béeing as a man might saie late in the euening and at that time that the Gates and Doores be wont to be shut Or els could not Christ our sauiour through his diuine power cause the doores were they neuer so surelie shut to open vnto him of their own accord as when he deliuered Peter out of prison by his Angel then not onelie the chemes that he was bound withall fâ—ll off from him but also all the doores locks did open of their owne selues and did giue him passage Act. 12. 7. Againe how the Apostles were deliueredâ— Reade Act. 5. 19. Sir â— Cheeke ¶ Whereas some thinke that doores were opened for him that he might enter in according to the manner of men it disagréeth much with the minde of the Euangelist Therefore we must not thinke that Christ entered in without myracle to the ende he might declare his diuine power to make his Disciples the more attentiue Neuerthelesse that is most false which the Papists doe affirme as that Christs bodie pearcâ—d the doores which were shut This they therefore affirme that they might make his glorified bodie not onely like vnto a spirit but also so incomprehensible that no place can coâ—rein the same But the wordes of the Euangelist sound no such thing because he saide not that he entered through the doores that were shut but that he stoode sodeinlie in the middest of his disciples when the doores were shut we know that Peter came foorth of the fast barred prison shall we therefore saie that hée pearsed through the midst of the yron Gates This were too absurde and childish Let vs content our selues with this that Christ purposed by a notable miracle to confirme the Apostles in the fayth of his resurrection Marl. vpon Iohn fol. 594. ¶ So that no man opened him the doores but hée by his diuinepower caused them to open of their owne accord As of Peter is read Act. 5. 19. and 12. 10. Geneua DORCAS Looke Tubitha DOSITHEANS What manner of men they were THe Dositheans were such as in diuers Ceremonies seuered themselues from the Iewes some of them would marrie yet liue and continue Uirgins They fasted from all liuing creatures They began of Dositheus Who showing his followers an example of fasting famished himselfe to death thereby proued himselfe a foole â—pipha li. 1. tom 1. haeres 1â— DOVBTING Of the doubting of Abraham other holie persons WHether Abraham anie thing doubted when God promised to him a childe the Scripture séemeth to leaue in suspence For in the 12. of Genesis it is written that he laughed said Shall a childe be borne vnto me of an hundred yeares of age And shall Sara bring forth a childe being 90 yeares of age I would to God Ismael might liue in thy sight These words haue a showe both of ioie and admiration being ioined notwithstanding with some doubting And this Scripture therfore maketh mentioÌ„ of these things yâ— the faith of Abraham which is so highlie coÌ„mended shuld in no wise be thought to haue bene without doubting which are accustomed to spring of the flesh humane sence but because the faith of the Patriarke ouercame those doubtings therefore it is praised Neither do we read there that Abraham was accused of incredulitie as Sara was which also laughed And if a man weigh the outwaâ—d laughter they were both alike But God which is the searcher of the hearts vnderstood right well the faith of either of them Holie men although they beleeued the promises of God yet sometime through humane weaknesse they somewhat doubted and therefore it came to passe oftentimes that they required signes and miracles to confirme their weaknesse which thing we read in Gedeon and Ezechias the King But in this place is shewed a remedie against such temptations namelie to call backe our thoughtes from humane lets and to fixe our eies onelie vpon the power of God Of this thing the Angell admonished the blessed Uirgin saieng No word is impossible with God although it appeared not by the words of the Uirgin that she doubted but onelie asked how that should come to passe
iudge the world thether shall all gather together vnto him Tindale ¶ That is according to S. Paules interpretation when Christ commeth to Iudgement we shall betaken vp to méete him in the aire and so we shall be with him for euer ¶ That is the faithfull that beléeue the Gospell will repaire vnto him as rauenous birdes to the carion The Bible note And how I caried you vpon Eagles wings ¶ For the Eagles by flieng high is out of daunger And in carieng hir Birdes rather on her wings then in hir talents declareth hir loue Geneua ¶ The Eagle carieth hir young ones vpon hir wings fearing onelie mans violence which rather then they should take harme she would receiue the harme in hir owne bodie In stéed thereof serued the cloud that kept of the Aegyptians force The Bible note ELAM What is signified by Elam I Will breake the bowe of Elam 〈…〉 ¶ By Elam is signified Persia so called of Elam the sonne of Sem. And because the Persians were good Archers he sheweth that the thing wherein they put their trust should not profit them Geneua ¶ The Elamites were good bowe men in battaile and therefore is their bowe prophecied to be broken c. By which is meant that they should be ouercome in battaile of their Enimies and scattered abroad vnto the foure coastes of the earth T. M. ELDAD AND MEDAD ¶ Looke Moses ELDERS Why he nameth them Elders and not Priests IN the olde Testament the temporal heads rulers of the Iewes which had the gouernaunce ouer the laie or common people are called Elders as ye maie see in the foure Euangelists Out of which custome Paule in his Epistle and also Peter call the Prelates and spirituall Gouernours which are Bishops and Priests Elders Now whether ye call them Elders or Priests it is all one to me so that ye vnderstande they be officers and Seruaunts of the word of God vnto the which all men both high and lowe that will not rebel against Christ must obaie as long as they preach and rule trulie and no farther Tindale fol. 38. ELEAZER The meaning of this place that followeth THe childe of the stewardshippe of my house is this Eleazer of Damasco ¶ Eleazer was then Steward of Abrahams house which Eleazer had a sonne called Damascus which child because Sara was barren Abraham had thought to haue adopted for his sonne Of this Damascus tooke the Citie of Damasco his name Lyra. ELECTION What the cause of our Election is and how it is defined ELection is the frée mercie and grace of God in his owne will through faith in Christ his sonne chusing and preferring to life such as pleaseth him Bradford in the booke of Mar. The onelie good pleasure of the will and franke mercie of God by Iesus Christ without respect of anie works either present or for to come is the cause of the diuine Election F. N. B. the Italian The cause of our election is onelie the will of God And to proue this Saint Paule saith which sawe as farre in mens deseruings as we can doe bringeth in an euident example of Iacob and Esau how Iacob was elected and Esau reproued before they were borne or had done either good or bad To the which some will saie that God sawe afore that Iacob should bée good and therefore chose him and that Esau should doe no good and therefore repelled him But to those that will iudge of that that God sawe it maie be demaunded how they knowe that GOD sawe that and if he sawe it yet how knowe they that that was the cause of Iacobs election Saint Paule knoweth none other cause but the will of God whatsoeuer other discusse And if they should saie the cause whie God sawe before that Iacob shoulde doe good was because that God would giue him his grace therfore God sawe that he should doe good and so shoulde also the other haue done if God would haue giuen him that same grace Saint Paule concluding with these Scriptures saith I will shewe mercie to whome I shew mercie and will haue compassion on whome I haue compassion So lyeth it not in mans will and running but in the mercie of God He saith not I will haue mercie on him that I sée shall do good but I will shew mercie to whom I will He sayth not I will haue compassion on him that shall deserue it De congrua but of him of whom I will haue compassion This doth Austen wel proue in these wordes The disputation of them is vaine the which do defend the prescience of God against the grace of God and therfore saie that we were chosen before the making of the world because that God knew afore that we shuld bée good because he shoulde make vs good But he that saith you haue not chosen me saith not so for if he did therefore choose vs because that before he knew that we should be good then must hée also haue knowne before that we should first haue chosen him Héere it is plaine that the election of God is not because he saw afore that we should doe well But onelie the cause of the election is his mercie and the cause of our dooing well is his election And therefore Saint Paule saith not of workes but of calling I. Veron So then election is not of the willer but of God that taketh mercie ¶ It is euident by this Text that our works or merites doe not iustifie vs but that our saluation doth wholie depend vpon the frée election of GOD which béeing righteousnesse it selfe doth choose whome it pleaseth him vnto lyfe euerlasting Sir I. Cheeke Blessed are the people whome the Lorde hath chosen to bée his inheritaunce c. ¶ Of the Lordes frée election and choosing of his Citizens whome he hath predestinate and appointed to be saued the Scripture both in the olde and newe Testament speaketh much In the 20. of Saint Mathew verse 16. our sauiour saith Multi vocati pauci vero electi◠Manie bée called but fewe bée chosen All they bée called which haue had the word of GOD preached vnto them And they onelie are elect which finallie and eternallie shall be saued and inherit the euerlasting kingdome with Iesus Christ the first begotten and the onelie purchaser of lyfe eternall The elect haue these properties and blessings of GOD following them Though they doe fall and sinne of tentimes yea and peraduenture verie gréeuouslie as Dauid did or committing as Saint Peter did with his denieng and forswearing of CHRIST As Marie Magdalene and the woman of Samarie did with their fraile and foolish yéelding vnto the pleasure of the flesh yet they neuer fall from GOD but their grose and naturall falles doe cast them into such a shame of themselues and abhorring of sinnes that by their falling they rise vp the more stronger So that the elect cannot finallie bée seduced nor carried awaie from GOD. For whome Christ loueth In finem diligit hée
referred to the true Children of Abraham borne according to the promise and not according to the flesh which are heires of the true Lande of Canaan Geneua Shall kéepe it holie for an ordinaunce for euer ¶ That is vntill Christs comming for then Ceremonies had an end Geneua And shall serue him for euer ¶ That is to the yeare of Iubile which was euerie fitieth yere Deut. 15. 17. Leuit. 25. 40. Geneua EVCHARIST What Eucharist is EVcharistia in Latine is Englished a Thankes-giuing and is now taken for the Sacrament of the Altar Eliote When the Fathers saie that Eucharist is but bread they speake hyperbolicallie and vnderstande that it is not bread onelie or alone or common bread because vnto the bread is added the word of God whereby it receiueth the nature of a Sacrament And this is a strong reason against the Anabaptists which haue euer in their mouth that saieng of Paule vnto the Corinthians Circumcision and vncircumcision is nothing but the obseruation of the Commaundements of God so they saie that Baptime the Eucharist the Ecclesiasticall mysterie are nothing but pretend onlie the obseruing of yâ— commaundements of God But we aunswere them that other things are nothing if they be alone without faith and pietie and a holie life Pet. Mar. vpon the Rom. fol. 49. EVTICHAE What manner of men they were THey were a sect of Heretikes called also Psalliani of whom Epiphanius maketh mention contra Massilianos Saint Austen de haeresibus who for mumbling vp of their long praiers wer called the praieng heretikes for so soundeth the Gréeke word lukâ—eaâ— They would neuer cease praieng and singing of Psalmes daie and night And so much they gaue themselues to praier that they thought themselues bound to doe nothing els not to get their liuing with the sweate of their browes not to trouble themselues with anie Office that concerned the Common-wealth not to studie or to put their hand to anie kinde of labour but to liue in continuall idlenesse in onlie eating drinkking sléeping and praieng Of whom also thus writeth the auncient Greeke Authour I heodoret And the miserable wretches being deceiued giue themselues to no kinde of worke for they call themselues spirituall men But giuing themselues to praieng they sléepe the most parte of the daie Pomet fol. 117. Eutiches maintained the opinions of Nestorius and said that our Lord consisted of two natures before the â—iuinitie was coupled with the humanitie but after the vniting of them to bée of one nature and that the bodie of Christ was not of one substaunce with ours The Councell of Constantinople deposed him but he appealed to Theodosius and procured the Councell of Ephesus to be summoned where Dioscorus the Heretike restored him Euagr. lib. 1. cap. 9. This Eutiches béeing condemned in the Councell of Chalcedon brake out into these wordes This is the faith that I was baptised in this is the faith that I haue learned of the Fathers and in this faith will I die Tom. 2. Concil EVCHRAITES What they were EVchraites were Heretikes after the Etimologie of their name continent The Authour of their heresie was Tacianus of Mesopotamia the disciple of Iustinus Martir He abhorred mariage he forbad the vse of liuing creatures he offered water in steede of wine in the Sacrament he denied that Adam was saued The Euchraites preuailed in Pisidia and Phrigia Euseb. lib. 4. cap. 27. Epiphan haeres 46. 47. EVILL MEN. How farre euill men are to be borne withall SAint Augustine saith the good are not to be forsaken for the euill but the euill are to bée borne withall for the good Héere ought to be adedd other words which the same writer hath expreslie in other places that is if those euill men doe cast abroad no séedes of false doctrine nor lead other to destruction by their example How euill men eate not Christ bodie Looke ¶ Eating EVNOMIVS Of his hereticall opinions EVnomius Bishop of Cyzicum and the Scribe of Aetius said yâ— God had no more knowledge then man He termed Aetius the man of God rebaptised all that came vnto him in the name of the vncreated God in the name of the Sonne created and in the name of the sanctifieng Spirite created of the created Sonne Socrat. li. 4. cap. 7. Theodor. li. 2. cap. 29. Epiph. haeres 76. He affirmed moreouer that they which kept the faith that he taught should be saued had they committed neuer so great a sinne and continued therein He was about the yeare of our Lord. 353. EVSTACHIVS Of his opinions and how they were condemned EVstachius Bishop of Sebastra in Armenia went in such attire as was not decent for a Priest He forbad marriage made lawes of fasting he parted maried couples asunder He caused such as refrained the Churches to raise Conuenticles at home He tooke seruaunts from their masters vnder colour of religion He commaunded his followers to weare the Philosophers habit He caused the women to be shauen He forbad the accustomed fasting daies commaunded they should fast on the Sundaie Hée detested the praiers of married men he abhorred the Offering and Communion of maried Priests not remembring that his owne Father was a Priest and Bishop of Caesarea in Cappadocia He was first condemned of his owne Father in a Councell helde at Caesarea afterwards in a Councell of Gangra and last of all at Constantinople Socrates lib. 2. cap. 33. EXALT What it is to exalt or humble a mans selfe EUerie one that exalteth himselfe shall be brought low he that humbleth himselfe shall be exalted ¶ The Pharisie exalted himselfe thinking himselfe righteous by his déedes of the Lawe which was nothing at all and therefore he was brought low by the sentence of damnation The Publican humbled himselfe acknowledging his sinnes by lawlie praier by trust in Gods mercie by Christ and therefore he was exalted Hemmyng EXAMINE How we should examine our selues before we goe to the Lords table BUt let a man examine himselfe and so let him eate of this Bread and drinke of this Cup. ¶ There be thrée principall points the which euerie man ought to examine and prooue himselfe before hée goe to the Table of the Lord The first is true repentaunce and a true acknowledging of his offences and sinnes for the which Iesus Christ died as he declareth vnto vs in the same Chapter The second is true faith in the onelie grace and mercie of God which is offered and graunted to vs in Iesus Christ and by Iesus Christ as that Sacrament also testifieth The third true Charitie and vnion towards all the members of Christ Iesus as it presenteth vnto vs in that wee there eate all of one felfe Bread and drinke of one selfe Cup. Viret This prouing and examining of a mans selfe is first to thinke with himselfe with what lust and desire he commeth to the Maundie and will eate that bread whether he be sure that he
the faith that iustifieth in effect cannot As. 1. Iohn 2. 9. Geneua Hast thou faith haue it with thy selfe before God ¶ He speaketh to him saith Origen which knoweth beléeueth that all kinde of meats are now frée through Christ. Let him vse this his faith towards God giue thanks to him And let him not by reason of his faith campell an other man to eate with a wauering resisting conscience And let the same man haue his â—aith with himselfe let him not boast of it to the hurt of his neighbour Neither let him with ouermuch licenciousnesse vse what meats he list Paule seemeth by a certein preuencion to answere to those which said they would liue freelie and defend the faith which they had receiued Paule aunswereth haue thou this faith before God kéep it to thy selfe Pet. Mar. vpoÌ„ the Rom. foâ— 441 ¶ Faith héere is taken for a full perswasion of the christian libertie in things indifferent as the Apostle interpreteth it in the 14. verse where he saith I know and am perswaded through the Lord Iesus that ther is nothing vncleane of it selfe but vnto him that iudgeth anie thing to be vncleane to him it is vncleane Geneua If ye haue saith like â—graine of mustard séed c. ¶ But least anie man should by by gather as certeine peruerse men do that whosoeuer hath faith as a graine of mustard séed maie remoue mountaines doe all things else say we beléeue therefore that we are able 〈…〉 all things yea if néed be to remoue mountains also to cast out euill spirits we must note of what faith the Lord speaketh heere let vs vnderstand therefore yâ— ther are thrée kindes of faith The first is that by the which certeine things are beléeued to be such as they are declared to be in the Scriptures As in Scripture we heere yâ— ther is one God being omnipotent the creatour of all things this faith is called an historicall faith The second is yâ— which we beléeue the promises of God apprehend yâ— mercy grace of God in Christ Iesu this faith is said to be a iustifieng faith The third is that by the which a man doth firmeliâ— beléeue that ther is nothing impossible vnto God the minde armed by a certeine inspiration of the spirit to doe meruailous things this is called the faith of myracles The first kinde of faith is most general insomuch yâ— it perâ—eâ—eth euen to the wicked with the which faith also Satan is indued as appeareth by the words of the Apostle Thou beleeuest that there is one God thou dost well the diuels also beleeue tremble The second kinde of faith perâ—eineith onlie to the elect chosen of God as witnesseth the Apostle Paule in his Epistle to Titus by the which faith we are made members of Christs bodâ— are saued Of this â—aith Christ speaketh not heere neither doe al they the haue the same wâ—â—â— miracles straight way The third kind of â—aith perleineth so certein christians that not at all times but it hath a certeine consideratioÌ„ also This faith maie also be called a perticular of speciall faith it is no doubt a singuler gift of the holie Ghost as S. Paule teacheth saieng To some faith is giuen by the same spirit the which truly cannot be said of the iustifieng faith which perteineth not to a certeine onely but vnto all the elect and chosen of God This faith saueth no man neither doth it change the hearts of men therfore it is such a faith as is also giuen vnto the wicked therfore we haue alredie heard in the 7. chapter going before how the wicked at the day of iudgement shall say vnto Christ Lord Lord haue we not prophesied in thy name by thy name cast out diuels done manie miracles in thy name To whom it shall be answered I neuer knew you depart froÌ„me ye the worke iniquitie And in an other place the Apostle saith If I had all faith so the I could remoue mountains haue no loue it is nothing Of this faith Christ speaketh héere wher he saith If ye haue faith like a graine of mustard seed Mar. fo 387. Of the faith of lnfants Indéed saith S. Austen albeit the faith which doth consist in the will of the beléeuers do not make the childe faithfull yet the sacrament of the faith doth make him â—aithfull for it is answered that he doth beléeue so he is called also faithful not by censenting in minde to the matters itselfe but by receiuing the sacrament of the verie same matter effect And in an other place he saith This word of saith is of so great strength in the church of Christ the it doth cleanse the infant by him that doth beléeue offer blesse and wâ—â—h him neuer so little although he 〈…〉 not yet able to beléeue in heart to righteousnesse and to confesse in mouth vnto saluatâ—â— Thus â—â—saith he Epi. 2â— ad ques Bonifacâ—â— Whaâ— the faith of hypocrits is The faith of hipocrits is yâ— god forgiueth works deserueth and the same false faith in their owne works raineth the mercy promised to the merits of their own works so is Christ vtterlie excluded Tindale fol. 187. Of two manner of faithsâ— There be two manner of faiths an historicall faith a feeling â—aith The historicall faith hangeth of the truth and honestie of the telâ—er or of the common fame and consent of manie As if one had tolde me the Turke had wonne a cidie I beléeued â—o moued with the honestie of thelmâ—n Now if â—here come another yâ— seemeth more honest or that hath better 〈…〉 that it is not so I thinke immediatlie the he lied so loose my faith againe And a feeling faith is as if a man wer ther present when it wer won there were wounded had ther lost all yâ— he had were taken prisoner there alsoâ— that man should so beléeue that all the world could not turne him from his faith Tindale fol. â—66 A comparison betweene Faith and Incrudelitie Faith is the root of all good Incrudelitie is the root of al euil Faith maketh God man friends Incrudelitie maketh them foes Faith bringeth god man togethers Incrudelitie sundreth theÌ„ All the faith doth pleaseth God All the incrudelitie both disuleseth God Faith onely maketh a man god 〈…〉 〈…〉 only maketh him vniust euil Faith maketh a maÌ„ a meÌ„ber of Christ Incrudelitie maketh him a meÌ„ber of yâ— diuel Faith maketh a man yâ— inheritour of heauen Incrudelitie maketh him yâ— inheritour of hel faith maketh a man yâ— servant of God Incrudelitie maketh him yâ— seruant of yâ— diuell Faith sheweth 〈…〉 God to be a sweet father Incrudelitie sheweth him to be a terrible Iudge Faith holdeth 〈…〉 by yâ— word of God Incrudelitie wauereth here there faith counteth boldeth God to be true Incrudelitie holdeth him false
a liar Faith knoweth God Incrudelitie knoweth him 〈…〉 Faith loueth both God his neighbour Incrudelitie loueth neither of them faith only saueth vs Incrudelitie only condemneth vs. Faith extolleth God and his deeds Incrudelitie extolleth her selfe and her owne déeds Of onelie faith ¶ Looke Onelie FAITâ—â—VLL Hovv God hath deliuered the Faithfull God deliuered Noe from the floud Ge. 6. 8. 7. Lot was deliuered from the Sodomitâ—â— Ge. 19. 10 Iacob froÌ„ the wrath of his brother Esau Ge. 33. Ioseph out of prison Ge. 41. 14. The childreÌ„ of lsrael out of Aegiptâ— Exo. 14. 21. Moses froÌ„ yâ— rebellion of Corah Nâ— 16 The two messengers froÌ„ yâ— meÌ„ of Ierâ— cho Io. 2. Mardocheus froÌ„ the coÌ„spiracie of Amâ— Hoster 6. 7. Dauid froÌ„ the persecutioÌ„ of Saul 1. Reg. from the. 18. Chap. to the. 26. Elias from the hands of Iezabel 3. Reg. 19. Heliseus from the Assirians 4. Reg. 6. 18. Ieremie out of prison Iere. 39. 13. Toby from deuouring of the fish Toby 6. 2. Iudith vndefiled from Holofernes Iudith 13. Daniel from the lyons Dan. 6. The thrée children from the strie â—uen Dan. 3. Susan from the false Iudges Dan. 13. Paule froÌ„ laieng in wait of the gouernour of Damascus Act. 9. 2. Cor. 12. Peter from the hands of Herode Act. 12. FALL How Christ is the fall and vprising of manie Behold this child is appointed for the fall rising againe of manie in Israel ¶ To be the fall of the reprobaâ—e which perish through their owne default raising vp of the elect to whom God giueth faith Geneua Obiection How is Christ will some saie a fall to yâ— vnbeléeuers which are alreadie cast awaie Aunswere The vngodly do perish two maner of waies first they are lost through their owne vnbeliefe secondly for that they wilfully depriue themselues of the saluation that is offered vnto them by Christ. As if a man that is once condemned of theft should afterward not regard the kings sonne that sueth for his parâ—â— but vtterlie â—espiâ—e yâ— deliueraunce offered by him Hemmyng FALSE ¶ Of false Christs MAnie shall come in my name saie that I am Christ. ¶ Iosephus maketh mention in his 20. booke the 12. chapter of a certeine Aegiptian which was a false Prophet who in his own opinion thinking himselfe to be a prophet gathered almost thirtie thousand together whom when he brought out of the wildernesse of the mount of Oliues or Oliuet he went about to take Hierusalem but they were oppressed by Felix the presideÌ„t at that time of the which Felix ther is mention made in the. 21 of the Act. Lastlieâ— the same Iosephus writeth of another also which promised the people quietnes rest froÌ„ all euils if they wold follow him into the desart By many such were the people of the Ieâ—ws mocked deceiued al which as they promised liberty saluation of the people so they affirmed yâ— they were Christs And vnder this name they â—ossed the theÌ„selues also for the true promised 〈…〉 of whoÌ„ yâ— prophets scriptures testifieth Such one was Simon Magus which perswaded the Samaritanes that he was the power of God which was called great ¶ Looke Teudas who was such another Marl. fol. 557. What the false Prophets are Beware of false Prophets which come vnto you in shéepes clothing but inwardlie they are rauening Wolues c. ¶ False Prophets are Preathers that â—eruert wrest the word of God Sheepe â—innes signifie the appearaunce of outward holinesse Rauening Wolues are Tyrants that delight in persecuting and shedding of bloud Tindale False Prophets shal euer impugne the faith of Christs bloud and inforce to quench the true vnderstanding of the lawe and the right meaning and intent of all the workes commaunded by God which fight is a fight aboue all fights First they shall be in such number that Christs true Disciples shall be but a small stocke in respect of them They shall haue workes like Christ so that fasting praier pouertie obedience and chastitie shall be the names of their profession For as Paule saith to the Corinthians The Angels or messengers of Satan shal change themselues into the Angells or messengers of light and truth They shall come in Christs name and that with signes miracles and haue the vpper hande also euen to deceiue the verie elect if it were possible Yea and beyond all this if thou get the victorie of the false Prophets plucke a multitude out of their hands there shall immediatelie rise vp of the same and sette vp a new false sect against thee And against all those Amalechites the onelie remedie is to lifte vp the hands of thy heart to God in continuall praier which hands if thou for wearinesse oncelet fall thou goest to the worse immediatelie Tin fo 239. FANNE What the Fanne is Whose Fanne is in his hand c. ¶ Which is the preaching of the Gospell whereby he gathereth the Faithfull as good Corne and scattereth the Infidells as Chaffe Geneua Another Expositor saith thus The Fanne is Gods word The Flower is the people of Israel the Garner is the kingdome of Heauen â— By the Wheate he vnderstandeth the elect and true Israelitâ—s by the Chaffe he vnderstandeth the vnfaithfull FARE FAIRE VVITH MEN. How this place is vnderstood SEing then that we knowe the feare of the Lord we fare faire with men ¶ We fare faire with men that is wée plaie not the Tyrants with cursings excommunications neither vse we violence malitioustie among the people but feate God and intreat the people louinglie to draw them vnto God Tindale FARTHING What this Farthing meaneth THou shalt not goe thence till thou haue paid the last Farthing ¶ Christs meaning is that he shall neuer come outâ— for that he must euermore paie the last farthing while he â—uâ—fereth euerlasting punishment for his sinnes committed in this world Hier 〈…〉 b. cha 1. vpon the Lam. of Ierem. I. North bridge And that some make Purgatorie of the last Farthing they shew their deepe ignoraunce For first no similitude holdeth euerie word and sillable of the similitude Furthermore when they dispute till he paie the last farthing Ergo he shall paie but not in Hell Ergo in Purgatorie a wise reason Ioseph knewe not Marie till she had borne his first sonne Ergo she bare the second or he knew hiâ— afterward I will not forgiue thee till I be dead nor while I liue Ergo I will do it after my death And a thousand like Tin fol. 204. FASTING A Definition of Fasting FAsting was a certaine discipliue and measurable castigation or chaâ—â—isoment of the bodie alwaies vsed of the auncient fathers and Saints of God vsurped to this ende that the substaunce of heauenlie things might the more be inflamed that the fleshlie desires of the bodie might the more be quenched Marl. fol. 126. What true Fasting is True fasting saith Basile consisteth in fréenesse from â—ites in continencie
with inward eyes that is spirituallie to vnderstand them ¶ In these wordes S. Chrisostome sheweth plainlie that the words of Christ concerning the eating of his flesh and drinking of his bloud are not to be vnderstoode simplie as they be spoken but spirituallie and figuratiuelie Chrisostome in Iohn Homil. 46. Tertulian writing against Marcion saith these words Christ did not reproue bread whereby he did represent his verie bodie And in the same booke he sayth That Iesus taking bread and distributing it among his Disciples made it his bodie saieng This is my bodie that is to saye sayth Tertulian a figure of my bodie And therefore saith Tertulian that Christ called bread his bodie and wine his bloud becausâ— that in the old Testament bread and wine were figures of his bodie and bloud Tertulian contra Marcionem The wine refresheth and augmenteth the bloud â—or that cause the bloud of Christ is not vnproperlie figured by the same Inasmuch as al that commeth vnto vs from him doth make vs glad with a true ioie and increaseth all our gladnesse c. A little before he saith the Lord gaue vnto his Disciples the Sacrament of his bodie in remission of their sinnes for to kéepe loue and charitie to the end that hauing remembrance of that déede he would doe alwaies in a figure that which he thought to doe for them and should not forget that charitie This is my bodie that is is to saie a Sacrament c. Druthmarus Monke of S. Benet in his Comment vpon S. Ma. ¶ Looke more in Bodie Bread Bloud This is my bodie Figures of Christs resurrection Christs resurrection saith Saint Austen was prefigured in our first father Adam because like as Adam rising after sléepe knew Eue shaped out of his side So Christ rising againe from the dead builded the Church out of the wounds of his side Iosua Ioseph Samson Iames were figures of Christs resurrectioÌ„ FIGVRATIVE SPEACH How to know a figuratiue speach TO knowe a figuratiue speach S. Austen hath these words Whensoeuer the Scripture of Christ séemeth to commaund anie foule or wicked thing then must that text be taken figuratiuelie and that it is a phrase allegorie and manner of speaking and must be vnderstood spirituallie and not after the letter Except saith he ye eate the flesh of the sonne of man and drinke his bloud ye shall haue no life in you he séemeth saith S. Austen to commaund a foule wicked thing it is therefore a figure ¶ Now seeing that Saint Austen calleth it a foule thing to eate his flesh we maie soone perceiue that he thought it as foule as wicked a thing to eate his bodie séeing his bodie is flesh And then consequentlie it must followe that either this word eate where Christ said take this and eate it must be taken spirituallie or els yâ— this saieng of Christ. This is my 〈…〉 spokeâ— But this word 〈…〉 is taken after the lâ—tter for thy did indeed â—â—o bread must bée figuratiuelie spoken I. Frith Wee euen vâ—e to saie when Easter draweth nigh that tomorrowe or the next daie is the Lords passeouer and yet it is manie yâ—aâ—es sinâ—e he suffered and that passion was neuer done but once And vppon that Sundaie we saie This daye the Lorde did rise againe and yâ—t it is manie yeares since hée rose Now is there no man so foolish to reproue vs as liars for so saieng because wee name those dayes after the similitude of those in which those things were done So that it is called the same daie which is not the same but by the reuoluâ—ion of time like it And it is named to be done the same daie through the celebration of the Sacrament Through keeping the menâ—oriall of the thing once done which is not done yâ— daie â—â—t was done long before Was not Christ once crucified in his owne person yet in a mysterie which is the remembraunce of his verie passion he is crucified for the people not onlie euery â—east of Eaâ—â—er but euerie daie Neither doth he lie which when he is asked aâ—â—swereth that he is crucified For if Sacraments had not certeine similitudes of those things whereof they are Sacraments then should they â—e no Sacraments at all And for this similitude for the most part they take the names for the vâ—rie things And therefore after a certeine manner tâ—e sacrament of Christs bodie and the sacrament of Christs blâ—ud is Christs bloud So the Sacrament of faith is faith for it is none other to beléeue then to haue faith And therefore when a man aunswereth that the infant beleeueth which hath not â—he effect of â—aith he aunswereth that it hath faith for the Sacrament of faith And then it turneth it sâ—lfe to God for the Sacrament of conuersion For the aunswere it selfe perteineth vnto the ministring of the Sacrament As the Apostle writeâ—h of Baptime We be buried saith hée with Christ through baptime vnto death he sayth not wée signifie buriâ—ng but vtterly sayth we are buried He called also the Sacrament of so great â— thing euen with the proper name of the verie thing it selfe c. ¶ Heere doth Saint Austen plainlie set foorth the matter For euen â—s the next good Fr 〈…〉 e shal be called the day of Christs passion and yet he shal not suffer death againe vpon that day for he died but once and nowe is immortall euen so is the Sacrament called Christes bodie And as that daye is not the verie daye he dyed vppon but onelie a remembraunce of his bodie breaking and bloud-shedding And likewise as the next Easter daye shall bée called the daye of his resurrection not that it is the verie same daye that Christ did rise in but a remembraunce of the same euen so the Sacrament is called his bodye not that it is his bodie indéede but onelie a remembraunce of the same c. I. Frith Of Figuratiue speaches The Arke was called God 1. Reg. 4. 7. Iohn is Helias Math. 11. 14. My Father is an husbandman Iohn 15. 1. I am the Uine you are the braunches Iohn 15. 5. One of you is a Diuell Iohn 6. 70. Herode is a Foxe Luke 13. 32. This is the Lordes passe-by or passe-ouer Exo. 12. 1â—â— This is my bodie Math. 26. 26. This is the newe Testament Luke 22. 20. ¶ Looke Flesh. FINDING OF THINGS LOST How they ought to be restored and not kept SAint Austen toucheth this thing in his 19. Sermon De verbis Apostolis And it is had in the Decrees 14. Questi 5. Chap. Si quid inuenisti Where he sayth That thinges which are founde must be restored Which thing if thou doe not thou hast rapt them for as much as thou hast done what thou couldest so that if thou haddest founde more thou wouldest haue rapt more c. There the Gloâ—â—r verie well declareth what is to be done with thinges that are founde Either sayth hée the same thinges are counted for thinges
cast awaye as if anie owner hath cast awaye anie thing the same thing if a man â—eteine when he hath founde it hée committeth not theft But if that thing which is founde be not willinglieâ— cast awaye neither thought to haue bene willlinglie lost of the owner As when a Ring is founde or a Purse or anie such thing which is not wont to bée cast a side the same thing if thou retaine it is theft vnlesse thou kéepe it by thee with a will and minde to restore it againe Wherefore thou must publiklie testifie that thou hast â—ounde those thinges whereby the owner maye come to his owne agayne as it is decréedâ— in the Digestes De furtis In the lawe Fâ—ssus in the Paragraphe qui alienum But if thou kéepe it by thée with the minde not to restore it it is theft Which thing Augustine in the place now alleadged reproueth Pet. Mar. vpon Iudic. fol. 283. FINGER OF GOD. What the Finger of God is GOds finger is the holye Ghost Luke 11. 20. If I cast out Diuells in the finger of God c. Where Luke hath in the finger of God it is in Math. 22. 28. If I cast out Diuells in the spirit of God Gods finger therefore is the holie Ghost FIRST Of the first begotten sonne An aunswere to Helindius the heretike Obiection Our Sauiour Christ was called her first begotten sonne and none sayth Helindius canne hee called first begotten but hée that hath bretheren euen as hée is called the onelie begotten sonne which is the onelye sonne of his Father Aunswere That is not true for euerie onelye sonne is the first begotten although he haue no brethren and therefore in the booke of Numbers the almightie God doth define who or what is the first begotten saieng All that breaketh the matricâ— in all flesh whether it bée of men or of beastes shall bée slaine neuerthelesse the first borne of man thou shalt redéeme Héere the worde of the Lorde doth define what first borne is that is euerie one that openeth the matrice first namelye whether it be onelye begotten or first begotten The Lorde saith not tarrie vnto the sccond be borne but he saith Those that are to be redéemed shalt thou redéeme from the age of a moneth for the value of a moneth namelie for fiue Sickles For if it shoulde haue bene so that he that first openeth the matrice shoulde not be called the first borne vntill he haue bretheren then might some man haue saide I owe nothing vnto the Priest till that he be brought foorth by whome he that is alreadie borne be made first begotten Also in Exodus it is said And at midnight the Lorde smote all the first borne in the lande of Aegypt both of man and beast Now if it be true that none are first begotten but they that haue brethren then the onelie begotten although they were first borne perished not Marl. fol. 19. What is meant by breaking of our first Faith Prima fides is not taken for the vow of chastitie but for the faith we promise in Baptime after the minde of Saint Hierome who wrote on this wise Non sunt digoi fide c. They be not worthie to be beléeued that haue forsaken their first faith I meane Marcion and Basilides These two famous heretikes Marcion and Basilides were not condemned for anie vowe of chastitie but for the refusing of the faith of Christ. Which Saint Hierome calleth the first faith Iewel fol. 170. They haue not onelie done dishonoâ—r to Christ in leauing their vocation but also haue broken their faith Geneua ¶ Looke more in this word Widowe What the first fruits signifie in the lawe In the lawe it was commaunded that of all the increase and fruits of the earth shuld be giuen vnto God the first fruits yea also the first borne of liuing creatures were due vnto him And when Paule maketh mention of the masse or 〈…〉 he alludeth to that which we reade in the 15. Chapter of the booke of Numbers that some part of the lumpe of new dowe was commanded to bée separated for God before that the new bread should be tasted of for thereof were made swéete cakes which were offered vnto God Which thing he therefore caused to be done that men by that ceremonie might vnderstand and of their owne accorde testifie that God is vnto them the giuer and distributer of all fruites Wherefore that oblation increased not the riches of God which are otherwise infinite but also nourished in men a gratefull memorie of benefites receiued As oftentimes Emperours and greate and mightie kings giue vnto some one man a citie or prouince or some certeine dominion with this condition That he shall paie vnto him euerie yeare some thing of small value in the name of a Tribute not that they séeke by that talent to be enriched but that they maie perpetuallie vnderstande and testifie that he dependeth vppon that Prince and that he hath at his handes obteined that dignitie which he nowe enioyeth Moreouer this commoditie had the Common weale by that ceremonie that by such oblations the holie ministrie was susteined whose vse is so great that it ought to be mainteined yea though with great charge Moreouer in all the first fruites was signified Christ the first borne of all creatures and namelie the first fruites of them that rose againe from the dead whereby all the faythfull are sanctified for by first fruites was made holye that which was remaining and left at home to susteine the familie Yea and this manner of offering first fruites was deriued also vnto the Ethnikes for the Uirgins called Vestae offered first fruites vnto their domesticall Gods And as Plutarch telleth in Symposiacis the men in olde time dranke not anie Wine before that they had first offered sacrifice to some God that that which they dranke might not hurt them And at Athens the xi daie of the moneth they offered the first fruites of Wine In all these things wée maie beholde the steppes of that holie institution Although yâ— Ethnikes had with idolatrus superstition violated that which was well instituted At this daye also although the yoke of the Ceremonies of Moses be taken away yet should it be verie well done of vs of our frée and liberall will to offer vnto God the first fruites by giuing them to the poore Pet. Mar. vpon the Rom. fol. 351. The meaning of this place following The first shall be last c. ¶ To be made of the first last is to be excluded and shut out of the kingdome of heauen As in a running game not they that runne first but they that come first to the game winue the game and beare awaie the praise Sir I. Cheeke ¶ Those bée last with God that are first with themselues in their owne opinion and in the estimation of their owne workes And they be first with God that be last with themselues in acknowledging their owne vilenesse
his 〈…〉 mitie goodnesse wisdome and power Marl. vpon Iohn fol. 21. GLORIFIE What it is to glorifie God TO glorifie God is to attribute all glorie vnto him and to praise him with heart with mouth with confession and with behauiour Hemmyng How God is glorified in his sonne That the Father maie be glorified in the sonne ¶ The Father is glorified by the sonne when we knowledge and giue thankes that he gaue his sonne to vs to saue vs. Tindale GLOTTONIE What glottonie is NOt in glottonie ¶ By glottonie he meaneth feasts and bankets but not all kinde of feastes but as Ambrose sayth Prodigall feastes which are made either at the coâ—mon charge of euerie one of the guestes or which are made by courses by good fellowes and companions wherein men passe the boundes of all shame For euerie one of the guests thinketh that to be his feast And therefore he dareth both speake and doe whatsoeuer he thinketh good but hée which is bidden to an others table is commonlie brideled with some modestie and shamefastnesse not to presume to speake anie thing that is vncomelie And peraduenture Iob feared least the feast of his children were such manner of feasts and therefore he dailie sacrificed vnto God for them And what is wont to happen at such riotous feasts the head of Iohn Baptist declareth which was giuen to that wanton and dissolute maiden And howe greate the outragiousnesse of men was and especiallie of the elders amongest the Ethniks it maie héereby be knowne for that when they had well dronke they were wont hauing garlands on their heads and minstrels with them to go in banketting from place to place as wanton and young folke to speake and to doe what they lysted so that oftentimes they fell to vncleane acts and to contentions as Paule héere declareth Which thing the Poets haue cunninglie painted unto vs in the feasts of the Centaures and of the Lapothites Pet. Mar. vpon the Rom. fol. 434. GNOSTICI What maâ—â—er of heretikes they were THey were heretikes which with swelling pride that they knew all thinges so termed themselues Some call them Barborites for their beastlie lyfe Some write that they bâ—dded out of the Nicolaites Some other that they sprong out of Carpoerates Epiphanius saith that the Valentinians called themselues Gnostici All women amonge them are common Their sacrifices were too too beastlie as Epiphanius writeth They abhorred fasting saieng it was of the Diuell they said Christ was not born of Marie but reuealed by Marie that he tooke no flesh indéede but according to appearaunce Epiphan haere 26. ¶ They would saith M. Eliote on good Fridaie aboute the Sunne sette assemble men and younge women together not sparing daughter nor sistter after nine moneths passed they met againe in the same place And then they pluked the children newlie borne from their mothers and cutting them in péeces and receiuing their bloud in pottes and cuppes they burned the bodies into Ashes which they did mixe with the bloud and preserued it to put in their meates and drinkes They also affirme that neither the lawe of nature nor lawes made by men were good nor that the vertues were nothing GOD. How there is no God but one THere is none other true and liuing GOD but he that is knowne in Iesus Christ for whosoeuer doth not acknowledge him in Iesus Christ knoweth him not at all All other Gods that men doe call Gods are no Gods all but onlie by the imagination of men And therefore it is that Paule did write to the Ephesians yâ— the Pagans were without Gods For albeit manie by name and by fancie yet notwithstanding they had none indéede séeing they were ignorant of the true God Pet. Viret How God is the sauiour of all men It is in Timothie how God is called the sauiour of all men and especiallie of the faithfull In which wordes this word Thotes that is sauiour is to be taken not as though God giueth to all men saluationâ— but as it signifieth that he preserueth and defendeth all men from manie euills which otherwise the Diuell practiseth against them For so greate is his rage against mankinde that if he were not restrained he would destroie all things he wold suffer no coÌ„monwealth nor church but would bring to naught both goods and all things whatsoeuer pertaine to mans life Wherefore in such sort is God the sauiour of all men in that he driueth awaie so great euils from all men But as touching eternall saluation that is to be vnderstoode of the elect onelie And therefore it is added and especiallie of the faithful For forasmuch as they are predstinate they aboue all other attaine vnto this benefit c. Pet. Mar. vpon the Rom. fol. 307. Who they bee that are without God And were without God in this world ¶ They are without God which either beléeue not that there is a God or if they do beléeue yet doe they not beléeue to be such one as bée is And truelie as manie as are without the true liuing and eternall God it is well said that they are without God Sir I. Cheeke How God is Almightie Some doe thinke God to bée almightie because he can doe all things and then it should follow that he were not almightie For all things he cannot doe He cannot saue the vnfaythfull hée cannot restore virglnitie once violated saith Saint Thomas and also Hierome writing to Paule and Eustachinum He cannot sinne saith Dunce He cannot denie himselfe saith Saint Paule Now if these mens learning were allowed then might not God bee almightie because there is somewhat that he cannot doe But they that are accustomed with the Scripture doth knowe that he is called almightie not because hee can do all thinges but because ther is no superiour aboue him but yâ— he maie do all that hée will and all that his pleasure isto doe that may he bring to passe and no power is able to resist him But he hath no pleasure to make himselfe a lyar nor to make his Scripture false And yet notwithstanding he abideth almightie for he maie doe all things that he will I. Frith How God did forknowe the fall of Adam and yet was not the cause thereof A prudent Father doth foresée by some outward tokens that his sonne will one daie come to an euill ending Neither is he deceiued in his foresight for he is slaine béeing in adulterie But he is not slaine because his Father foresaw that he would be slaine but because he was an adulterer And therefore Saint Austen or whosoeuer it is that was the authour of the second booke De Gentium vocatione Chap. 4. speaking of the murther which Caine committed saith God verilâ—e did fore-knowe to what ende the furie of that madde man would come and yet because Gods foreknowledge could not be deceiued it doth not therevpon followe that necessitie of sinning did vrge the crime vpon him c. S. Austen de
inclosed in a Boxe of an inche and an halfe déepe when the Priest will mumble vppe foure wordes in a corner and there bée tied till he waxe foistie vnlesse the Priest loose him A. G. How God is called a Rocke The Lord is my Rocke ¶ Godlie men haue called the Lord by diuers names according to their faith that is as they thought of God within themselues and as they also had proued As Dauid héere calleth him his rocke his Castle his deliuerer his strength his shield his horne of defence Psal. 18. 1. T M. ¶ By the diuersitie of these comfortable names he sheweth how his faith was strengthened in all temptations Geneua ¶ God is called a Rock because he his word lasteth for euer He is sure to trust to and a present comfort to belâ—â—uers their singular defence at all times T. M. How God is not chaunged If I shall speake euill against anie Nation saith the Lord and that Nation shall repent I will also repent me of that euill which I said I would doe And that Ieremie might more manifestlier vnderstande the things that were spoken he bad him goe into the house of the Potter where he saw the Potter make a vessell of claie which was broken in the handes of the workman But the Potter made againe another vessell of the same claie So saith the Lord if they repent I will also repent I do now make for them euill things but for euill things I will make good And yet as I haue said he changeth not his sentence because such threatenings and promises doe depend vpon a condition which is sometimes chaunged when as God abideth the selfe same Of this thing right well writeth Chrisostome vpon Genesis in his 25. homelie The Lord commanded Noe to build an Arke threatened that after an 120. yeres he wold destroie all mankinde by a floud but when in the meane time they nothing at all profited he cut off 20. yeres sent the floud in yâ— hundred yeare and yet was not God chaunged but the conditions of men veried The same Chrisostome also vpon Math. in his 65. homelie when he interpreteth this Uerelie I saie vnto you ye which haue forsaken all things c. demaundeth Was not Iudas one of the twelue And shall Iudas sit vppon the seates and iudge the twelue Tribes of Israel Did Christ chaunge his sentence No saith he but Iudas was chaunged Which selfe same thing we must iudge of the citie of Niniue of King Ezechias whom God pronounced should die For neither Niniue at that time perished nor Ezechias diâ—d because they were changed God said at the beginning that the feare of man shuld be vpon beasts but it happeneth contrarie For men are now afraid of Lions Beares and Tigers because they are of them oftentimes torne but that commeth héereof because the condition of men is chaunged and not the councell of God Pet. Mart vpon Iudie fol. 175. How God heareth no sinners God heareth no sinners that is he heareth none that repenteth not nor is not in minde to leaue their euill life Tindale ¶ Saint Austen saith This was not spoken of the Lord but of him that had alreadie his bodelie eies restored but the eiâ—s of the heart was â—ot yet opened and therefore he thought of the Lord that he was but a Prophet for afterward knowing that he was the Sonne of God hée worshipped him But the Lord himselfe when two did praie together in one Temple a Pharisie anâ— a Publicane doth saie that the Publicane confessing his sinnesâ— was more iustified then the Pharisie boasting his meritesâ— for although being iustified he ceased not to bée a sinner yet while he was a sinner he did praie and confesse his sinnes that he might be iustified and being heard he was iustified that he might cease to be a sinner and trulie he should not cease to be a sinner vnlesse he were heard being yet a sinner ¶ This place doth not so meane that God will heare no sinners that is alwaies readie to repent but of such as will neuer repent but still continue in their sinnes We must vnderstande that there be two kinde of sinners They that acknowledge their sinnes and repent vnfainedlie are heard and forgiuen of God Math. 9. 13. and. 28. Eze. 18. 21. But they that doe of an infidelitie continue in their sinfull abhominable liuing and despaire of the mercie of God shall neuer bée heard Iohn 5. 16. Sir I. Cheeke How God tempteth no man to euill ¶ Looke Temptation How we are made like vnto God After his owne likenesse ¶ That is after the shape and Image which was before appointed for the Sonne of God The â—hiefe part of man which is the soule is made like vnto God in a certaine proportion of nature of power of working so that in thatâ— we are all made like vnto God T. M. ¶ This Image and likenesse of God in man is expounded where it is written that man was created after God in righteousnesse and true holinesse meaning by these two words all perfection as immortalitie wisedome truth innocencie power c. The Bible note How to serâ—e God in the spirit ¶ Looke Spirit Of Gods permission or suffering ¶ Looke Permission What the hiding of Gods face is ¶ Looke Hide How God is to be worshipped ¶ Looke Worship How God is called a consuming fire For the Lord thy God is a consuming fire ¶ Because God proueth his by afflictions therefore he is called a consuming fire Heb. 12. 29. And because he consumeth the vnfaithfull remednesse for there is nothing that can resist his anger towards them T. M. How Gods ordinaunce may not be broken There were some orders in the Primatiue Church commanded by God and some there were deuised by man for the better training of the people Such orders as were commaunded by God maie in no wise be chaunged onlie because God commanded them For as God is euerlasting so is his word commandement euerlasting On the other side such orders as hath bene deuised by men maie be broken vppon some good consideration onelie because they were men that deuised them For as they be mortall so all their wisedomes and iudgements be but mortall And so indéede as touching such things as hath bene ordeined by men we are not bound of necessitie to the order of the Church but such things as God hath commaunded preciselie by his worde maie not bée broken by anie custome or consent How God was seene ¶ Looke See Of Gods consolation in trouble And that because we should not put our trust in our selues but in God ¶ God doth helpe and deliuer vs when we doe patientlie beare his crosse that is to saie the persecution trouble and aduersitie that he doth send vnto vs. For God will neuer forsake them that do patientlie wait for his aide succour Againe they yâ— wil not wait for
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
Writers spâ—cifieth the Turkes of them to haue taken their first originall Now marke this wonderfull mysterie and consider therein both the time and storie so shall ye wel perceiue the Holie ghost to meane none other héere by this Gog Magog but the Romish Pope Mahomet with their blasphemous and wicked generations Search the Chromcles and ye shall finde that their beginning were base estate simple before the thousand yeares were fulfilled But after that they grew vp so high by their fained simplicitie and simulate holinesse that they became the two chiefe Monarchs of the earth and so in processe ruled the vniuersall world c. Bale Set thy face against Gog and against the land of Magog ¶ Which was a people that came of Magog the sonne of Iaphet Gen. 10. 2. Magog also heere signifieth a certaine Countrie for that by these two enimies which had the gouernment of Greece and Italy he meaneth the principall enimies of the Church Geneua How Gog and Magog shall be destroied These same things be spoken of Gog and Magog in Ezechiel 38 and. 39. and in Apoc. 20. For Ezechiel saith that Gog and Magog after they haue done their mischiefe in destroieng and slaieng they shall themselues at last be destroied in the mountaines of Israel which albeit it maie be vnderstood of the last iudgement yet I thinke it to signifie the Battailes which the godlie haue and shall haue in this last olde age with the Popish Emperours Kings Turkes which all shall be ouercome in the Hills of Israel that is in the places wher yâ— Church of Christ dwelleth in which the Gospell is preached and receiued and the people trulie in the faith of the Sonne of God one onelie Mediatour call vpon their heauenlie Father For the Pope Turke shall not be ouercome but by the Sonne of God fighting for his Church as ye shall sée it cléerelie in Daniel 12. chapâ— saieng Michael which is Christ the great Captaine shal stand forth for the defence of the peoples children But both in Daniel in Ezechiel they be prophecied manie great destructions which with all our hearts we beséech God to mitigate them Melancthon vpon Daniel GOLDE What is ment by golde siluer and precious stones IF anie man build vpon this foundation golde siluer or precious stones c. ¶ That is if any man prech purely the word of God which is likened to golde siluer precious stones because yâ— as these are not consumed with material fire but rather made more pure euen to yâ— pure word of God suffreth neither hurt nor damage in spirituall fire that is Temptation and persecution Tindale fol. 43. What Gold Frankencense and Mirrhe doe signifie Presented vnto him gifts Golde Frankencense and Mirrh ¶ The Persians manner was not to salute Kings without a present and therefore they brought of that which was most precious in their Countrie whereof euerie one of them offered Geneua ¶ The three wise men that came out of the East anone after Christs natiuitie brought with them these 3. presents Aurum Thus Mirrha Gold to declare that he was a mightie King Frankencense to declare that he was a Priest and should offer vnto the Father vpon the Altar of the Crosse the sacrifice of propitiation for the sinnes of the world And Mirrhe to burie hâ—â— withall For Mirrhe is not onelie a sweete odoriâ—erous thing but also of that nature that it preserueth dead bodies from putrifaction Ric. Turnar GOLGATHA What this word Golgatha signifieth THis word Golgatha is a Chalde word signifieng a head for which the Hebrues saie Gulgoleth of the verbe Galal which signifieth â—o folde or wrap in of the which commeth Galgal a spheare a circle a bowle Gulgoleth is a name foâ— yâ— head because of the roundnesse thereof But this place was without the gate on the North side of mount Sion in the which malefactors were put to death for the which cause the place was counted more reprochfull There would they haue Christ to be crucified that thereby his death might be more odious Marlorate fol. 715. GOOD What Good or Goodnesse is GOodnesse is that as Philosophers saie which all things desire And more larglie or plainlie to declare the nature therof Good things are all such which in respect of vs are either profitable commodious or pleasaunt to our vses All things saith Paule are yours whether it be life or death or Paule or Cephas and we are Christs and Christ is Gods Againe To them that loue God all things worke to good How there is none good but God There is no man good but one which is God ¶ If there be anie goodnesse in vs that haue we of God but God onelie is good of himselfe Sir I. Cheeke ¶ Why callest thou me good c. ¶ Because commonlie they abused this word Iesus sheweth him that he could not confesse him to be good except also he acknowledged that he was God Geneua Of good and euill doings And they that haue done good vnto resurrection of life and they that haue done euill vnto the resurrection of damnation ¶ As if he should saie that they that through faith haue done good workes or by their good workes haue declared their faith shall rise againe vnto life euerlasting But they that haue brought forth the fruits of infidelitie or haue not declared the faith which they fained themselues to haue by good works shal rise againe vnto damnation The good workes then doe not saue nor iustifie but are signes and tokens that a man is iustified Sir I. Cheeke What a good age is There is often mention made in the holie Scripture of a good age And in the 15. chapter of Gen. it is promised vnto Abraham as a certaine excellent good thing And it séemeth to shew two things First a iust place of life so that death should not come vntimelie and strike as it were in tender age Father 〈…〉 end Wherfore it is requâ—â—ed therevnto that the 〈…〉 be sound the bodie not broken with diseases no want of riches the familie countrie and dignitie abiding firme This is iudged a good age Pâ—t Mar. vpon Iudiâ— fol. 55. How the good life of christiaâ— man smelleth in Gods nose The good life of a christian man is 〈…〉 to Gods mouth and spice to Gods nose The odor of a swéete fielâ— which is commended in Gen. 27. 27. The odor of incense in Numery 28. The odor of fragrant waters in Iob. The odor of that Oile which ranne downe Aarons beard of that Oile that Mary shed vpon Christs head The odor of spices and Uine flowers commended in the Canticles the swéete Balme of Ecclesiasticus and the smell of Libanus that Ose speaketh of the smell of Noahs sacrifice the smell of best burnt sacrifice is not the like smell to Gods nose as the smell of a good life rising from a good beliefe for that is Hostia Deo in odorem
and meaning of the text séemeth to be this that whatsoeâ—er graces God doth poure vpon vs they doe also spring from this Well For whatsoeuer we doe receiue of Christ he doth not onelie giue it vnto vs as GOD but also the Father hath so giuen all things into the handes of Christ that whatsoeuer we receiue from GOD they come to vs by Christ as by a conduct Pipe They iudge therefore rightlie which saie that we are watered by the graces powred vpon Christ. This was the anointing with the which he was anointed and that he might anoint vs all with him wherevpon he is called Christ that is to saie anointed and we Christians that is to saie anointed by him c. Marl. vpon Iohn fol. 24. ¶ Looke on the next Leafe before GRAFFING How we are graffed in Christ and also cut off THere be thrée kinds of graffing in and two manners of cutting off First the children of the faythfull vnto whome by the vertue of the couenaunt that is made with the Fathers the promise doth perteine are graffed in Secondlye they are graffed in that receiue the séede of the Gospel but before it can bring forth anie fruite it is choked in them Thirdlie they bée graffed in that by the vnchangeable purpose or decrée of God are ordeined and chosen to lyfe euerlasting Now the first are cutte off when they doe vnfaithfullie refuse the promise that is made vnto their Fathers or els will not of a certeine malicious minde receiue it The second are cut off when the séede is choked in them I. Veron GRIEFE What greife is and how it is defined GRiefe as saith Cicero in his Tusculane questions is a disease which vexeth the minde and it is taken by reason of the euill which séemeth to be alreadie at hande and to bée present For yâ— disease which is taken for an euil which is come is not called griefe but feare If a man demand from wheÌ„ce this griefe springeth I answere from loue For when it goeth euill with them to whom we would good we begin to be grieued But if vnto them whom we care not for or who are not déere vnto vs there happen anie misfortune that is not customablye grieuesome vnto vs. Pet. Mar. vpon the Rom. fol. 237. GREEKES Of whome the Greeks came OF Iauan the sonne of Iaphet sprang the Greekes which is a part of Europe Lanquet Whie the Title was written in Greeke Latin and Hebrew In Gréeke letters and in Latine and Hebrew ¶ That the thing might be knowne to all nations because these three languages were most common Geneua The meaning of these places following There arose a murmuring of the Grecians towards the Hebrewes ¶ Whos 's ancestors were Iewes and dwelled in Grecia Therefore these spake Greeke and not Hebrew Geneua And disputed with the Greekes ¶ Which were Iewes but so called because they were dispersed through Grecia and other countries Geneua Spake vnto the Grecians ¶ He meaneth not the Iewes which being scattered abroad in diuerse countries were called by this name but the Grecians which were Gentiles Geneua I am debter both to the Greeks and Barbarous ¶ All those that were not Iewes by a common word were called heathen And heere they are diuided into Greeks barbarous By Greeks he vnderstandeth those that were learned â—iuill of good bringing vp By Barbarous he meaneth the rude and sauage people with whom no man could wel haue to doe The Bible note Of the Iewe first and also of the Grecian By the Grecian he vnderstandeth the Gentile and euerie one that is notâ— a Iewe. Geneua GREAT An exposition of this place following WHosoeuer will be great amonge you ¶ He saith not no man ought to be chiefe among you which he should haue said If it had not bene lawfull in the kingdome of God for some to bée greate and chiefe or if it had béene necessarie that all should haue ben in all things equall The celestiall spirits be not equall The Starres be not equall The Apostles themselues be not equall Peter is found in manie places to bée the chiefe amonge the rest which wée doe not denie Therefore this is not the meaning of Christ to haue none greate or chiefe among Christians séeing the verie necessitie of our state requireth that some be superiours and betters so farre it is from béeing repugnant to charitie In like manner there must be in the Church Gouernours Presidents Rulers of whome Paule maketh mention Rom. 13. l. Cor. 12. 28. Heb. 13. 17. And there is also in the bodie some principall members some inferiour c. Therefore Christ doth not require that in his kingdome all should be equall but this he doth require That none should desire to be greate or to be thought or counted chiefe Mus◠¶ The Anabaptists saith Bucer thinke héere that they are able to proue that it perteineth not to a Christian to beare rule that no man can be together a Magistrate a Christian because Christ said héere to his disciples Vos auteÌ„ non siâ— not considering that those which godlie and according to the wil of the Lord beare rule Nihil minus c. Doe nothing lesse then beare rule indéede yea verilie doe most of all serue Surelie Christ woulde haue his Apostles to haue their authoritie in Churches and they themselues did greatlie require to be obeied but because in that they sought nothing vnto themselues but onlie saluation and the glorie of God in those whom they ruled they did gouerne the Churches They had euerie where the superioritie they ruled such as beleeued they would haue yâ— godly to be obedient vnto them Interim nihilominus seruierunt omnibus c. And yet in the meane time serued all and had dominion ouer all So also in the ciuill gouernement who was euer in greater dignitie then Moses or more to bée feared for authoritie and power And yet who euer serued mo more diligentlie and more humblie which neuer sought anie thing for himselfe c. but day and night to the vttermost of his power â—ought for the safetie of the people c. If anie now so beare office and rule the workes of the hands of the Lord and gouerne the Shéepe of his pasture according to his will what doth hée else but serue all those whome he gouerneth And therefore Christ doth not héere dehort from bearing rule and béeing a Magistrate but from â—éeking rule and dominion For I had rather take this saieng of the Lorde in this generalitie then to restraine it to the Apostles onelie Eo quod omninus pius c. Because a godlie Magistrate doth altogether serue and not beare rule and hath by himselfe all things agreeable to this present exhortation of the Lord. Bucer GROVE The meaning of these placeâ— following THe groue also remained still in Saâ—â—aâ—â—a ¶ Wherein they did committe their Idolatrie and which the Lorde had commaunded to bée destroyed Deut. 16. 21.
The Bible note ¶ Looke Eliote HINDER PART What is meant by the hinder part of God THe hinder part of God is Christs humanitie the which he tooke vpon him in the end of the worlde that we might liue without end HYPOCRITE What an hypocrite is AN hypocrite is as much to saie as a fainer or dissembler or a player which representeth the person of an other man which seemeth to be such a one as indéede he is not Marl. vpon Math. fol. 113. Hypocrisie described We sée manie which beare the face of verie zealous Christians so long as it is but to dispute and to holde long talke to beare men in hand that they studie to serue God and to honour him and yet for all that as soone as they haue to doe with their neighbour a man shall perceiue what they haue in their hearts for they séeke their owne aduauntage and make no conscience to rake to themselues and to beguile folke when they haue them in their danger by what meanes so euer it be Now then there is no doubt but that those which séeke their owne aduauntage and profite are hypocrites Caluine vpon Iob. foi 4. HYPOTIPOSIS What this word signifieth IT is a figure called Illustration by the which the forme of things is so set foorth in words that it séemeth rather to be séene with the eies thâ—â— heard with the eares Marl. vpon Math. fol. 607. HIRE What is meant by hire wages or reward AND my hire is with me ¶ Héere Christ sheweth himselfe to be iudge of the whole worlde inasmuch as he auoucheth that he will render euerie man his reward For all this whole booke treaseth of the holynesse and righteousnesse of the chosen and lykewise of the naughtinesse of the cast-awaies wherfore it behoueth vs to bée héedfull that euerie one of vs doe diligentlie performe his duetie according to his calling As for the profiting or not profiting of our labour that must we put to the discreation of him that promiseth to yéeld to euerie man his reward according to his work Let vs not sléepe as other doe but let vs watch be sober 1. The. 5. 6. waiting for the blessed hope for yâ— appearing of yâ— glory of yâ— great God of our sauiour Iesus Christ. Tit. 2. 13. Moreouer the hire wherof mention is made héere must be referred not to the desert of the worke as the meritmoÌ„gers talke but to yâ— beléeuing of yâ— promise according to this text when yée haue done al that is enioined you saie ye we are vnprofitable seruants haue done that which we ought to doe Luke 17. 10. Marl. vpon the Apoc. fol. 312. Why eternall life is called by the name of hire And yâ— thou shouldest render hire vnto thy seruants c. The Lord shall bring to light the things that are couered make the righteousnesse of yâ— godlie to shine as the noone daie whome the gracelesse world had condemned for the worst of al men Psa. 32. 6. Esa. 58. 8. 1. Cor. 4. 5. And it is called by yâ— name of hire in the Scripture not absolutelie nor yet for yâ— works sake but in respect of yâ— bountifulnes of the promiser as for example If a man â—uie a bondslaue he is wholie at his maisters coÌ„maundement And whatsoeuer seruice or toile he doth it is onelie his Lorde and maisters Now if his maister should of his owne frée goodnesse promise his slaue anie wages for shewing himselfe diligent and faithfull in dooing his seruice surelie it were rather a reward then of hire but yet the maisters promising of it giueth it the name of hire by reason wherof our Sauiour Christ saith When you haue done all that is commaunded you saye ye we be vnprofitable seruants Luke 17. 10. Marl. vpon the Apoc. fol. 164. HISTORIE What an historie is TVllie calleth an historie the witnesse of times the light of vertue the life of memorie Maistres of life HOBAB What this Hobab was AND Moses said to Hobab the sonne of Raguel the Madiaâ—te Moses Father in lawe ¶ Hobab is the same which before is called Iethro euen as Salomon is called in some place Idida and as Osias is also called Azarias He was the sonne of Raguel and Father to Zephora Moses wife Albeit that in the second of Exod. Raguel is called her Father not because hee was so indeede but because he was her Fathers Father which manner of speaking is not a few times vsed in the Scripture T. M. ¶ Some thinke that Raguel Iethro Hobab and Keni were alone Kimhi saith that Raguel was Iethroes Father So Hobab was Moses Father in lawe Geneua HOLIE Who is holie HE is holie that is borne againe by the word of lyfe and hallowed that is to saie made cleane by Christs spirite and so â—s become the dwelling place of God In the respect whereof Paule calleth them holie which are borne againe through the fountaine of lyfe Rom. 1. 7. 1. Cor. 1. 2. For the chosen heare how the Lorde saith Be ye holie as I am holie Leuit. 11. 44. 1. Pet. 1. 16. Also God hath not called vs to vncleannesse but to holinesse 1. Thes. 4. 7. Marl. vpon the Apoc. fol. 276. How Christ is called holie Thus saith he that is holie c. ¶ Christ Iesus is properlye tearmed holie and so soothfast because that all other things yea euen the Starres of the Skie are defiled and vntrue in comparison of him for he is God blessed for euer Rom. 9. 5. Moreouer he onelie is holie in respect of his manhood because béeing segregated from the number of sinners he alwaies performed the things that pleased his Father and became obedient vnto him euen vnto death He did not sinne neither was there anie guile founde in his mouth Heb. 7. 26. Iohn 8. 29. Psal. 2. 8. 1. Pe. 2. 22. Héereby onelie hath he reconciled vs vnto God and obteined faith and grace at his hand for vs becomming our righteousnesse and holynesse 1. Cor. 1. 30. To be short he is worthelie termed the holie of holiest Dan. 9. 24. Marl. vpon the Apoc. fol. 60 What is meant by the Angells crieng Holie Holie Holie And one cried to an other said Holie Holie Holie ¶ This oft repetition signifieth that yâ— holie Angels cannot satisfie themselues in praising God to teach vs that in all our liues wée should giue our selues to the continuall praise of God Geneua The meaning of the Prophet in this place With the holie thou shalt be holie and with the perfect thou shalt be perfect with the cleane thou shalt be cleane and with the froward thou shalt be froward ¶ This text most commonlie hathâ—bene alleadged to this end That if a man did acquaint himselfe and kéepe companie with good men he shoulde learne by their example custome and companie kéeping to be a good a godlie man And contrariwise who did keep companie with the vngodlie with mockers and scorners with liars and swearers
chosen But yâ— holie Ghost also appointeth ministers to preach for it is written that the holie Ghost sayde Seperate me Barnabas Saule vnto the worke wherevnto I haue called them And againe sayth Paule Take héede vnto your selues and to all the flocke amongest whome yâ— holy Ghost hath made you ouerseers to rule the congregation of God which he hath purchased with his bloud wherefore it cannot be denied but yâ— the holye Ghost is God The selfe same reason vseth Athanasius against Arrius the chiefe Author of this sect ¶ None hath power to adopt vs to be the children of God but God onelie but by the holie Ghost we are adopted to be the children of God for Paule calleth the holie Ghost the spirit of Adoption and all because we are thereby made the children of God Ergo the holie Ghost is God How the Holy ghost is God proued by the auncient Doctors S. Augustine saith thus Spiritus sanctus est Dâ—us c. The Holie ghost is God Therefore Peter when he saide vnto Ananias thou hast enterprised to lye vnto the Holie ghost he followed readely and tolde him what was the Holie ghost and said Thou hast not lied vnto men but vnto God August cont literas petilia li. 3. cap. 28. This place of Saint Austen is against those that will quarrell and saie that the Godhead of the Holy ghost cannot be proued by expresse words of the Scripture Iewel fol. 91. Nazianzenus saith Dicit aliquis c. Some man will saie it is not written that the Holy ghost is God but I will bring thée forth a whole swarme of authorities whereby it shall appeare that the Godhead of the holie Ghost is plainlie witnessed in the Scripture Unlesse a man will be verie dull and vtterlie voide of the holie Ghost Nazianzenus de spiritu sanctoâ— Didimus in his booke De spiritu far cto which Saint Hierome did translate proueth that the holie Ghost is verie God because he is in manie places at one time which no creature can be For saith he all creatures visible and inuisible be circumscribed inuironed either within one place as corporable and visible things be or with the propertie of their substaâ—nce as Angels and inuisible creatures so that an Angell sayth he cannot be at one time in two places And for as much as the holie Ghost is in manie places at one time therefore saith he the holie Ghost must néeds be God Didâ—mus de spiritu sancto li. 1. The Angell saith Basil which was with Cornelius was not at the same time with Philip. Nor the Angell which spake to Zacharie in the Altar was not the same time in his proper place in heauen but the holie Ghost was at one time in Abacuck and in Daniel in Babilon and with Ieremie in prison and with Ezechiel in Chober whereby he proueth that the hoâ—â—e Ghost is God Basil de spiritu sancto cap. 22. HOLIE VVATER How it was called in the olde time THen the Priest shall take the holie Water c. ¶ Which also is called the water of purification or sprinkling Nu. 19 9. because they that were separated for their vncleannesse wer sprinkled therewith and made cleane In Hebrue it is called the water of sinne because it is made to purge sinne Nu. 8. 7. It is also called holie water because it was ordeined to an holie vse Geneua Of the Popish holie water and vse thereof Pope Alexander ordeined and commaunded all his Priests to make holie water not to be a remembraunce of Christes bloud of our Baptime but to purge men from sinne as his wordes doe testifie in the booke of the Popes decrées Aquam sale conspersam populi benedicemus c. We blesse water sprinkled with salt for yâ— people that they sprinkled therwith may be hallowed and cleansed The which thing we command all Sacrificers or Priests likewise to doe For if the Ashes of a Calfe sprinkled with bloud hallowed and cleansed the people much more water sprinkled with salt and sanctified with good praiers halloweth and cleanseth the people These bée the words of Pope Alexander both vaine and superstitious HOMILIES Bucers iudgement concerning Homilies read in the Church IT is better saith he that where there lackes to expounde the Scriptures vnto the people there should be godlie and learned homilies read vnto them rather then they should haue no exhortation at all in the administration of the Supper And a little after he sayth There be too few homilies and too few pointes of religion taught in them when therefore the Lorde shall blesse this kingdome with some excellent preachers let them be commaunded to make mo homilies of the principall partes of Religion which maie be read to the people by those Pastors that cannot make better themselues Bucer HONOVR What Honour signifieth IN giuing honour goe one before an other ¶ Honour is héere taken not onelye for a certeine outward reuerence whereby we reuerence the dignitie of our neighbour but also for an outward helpe succour and aide whereby we helpe those that stand in néede Pet. Mar. vpon the Rom. fol. 419. What honour is to be giuen to the wife Giuing honour vnto the wife ¶ Erasmus in his Annotations noteth out of Saint Hierome that to giue honour héere is not to bow the knée neither to decke them with golde and pretious stones neither to set them in the vpper seates and highest places which manner we sée most foolishlie vsed in diuerse regions but to absteine from fleshlie lusts for so saith Hierome is honour giuen vnto women if they be not defiled with ouer much wantonnesse and lust The signification of this worde honour doth also extend it selfe to amiable kinde and louing speach to the ministring vnto the wife such things as she needeth as farre foorth as thine abilitie stretcheth Tindale What it is to honour parents Honour thy Father and thy Mother ¶ To honour Father Mother is not onlie to shew obedience vnto them but also to helpe them in their age if they be poore néedie As Ephe. 6. 2. Mar. 7. 10. Math. 15. 4. Rom. 13. 7. T. M. ¶ By the which is meant all that haue authoritie ouer vs. Geneua Of three manner of honours a diuine honour a ciuill honour and an Idoll honour There be manie wordes indifferent to diuerse and contrarie significations as are Adoro Colo Seruio to bowe downe worship to serue and to knéele which when the word following is added as to saie Adoro Deum vel Imaginem vel homâ—em It is soone seene what worship is meant for the Scriptures put neuer any such worde alone but expresse what thing is worshipped or honoured In the former chapter it is writteÌ„ yâ— the king fell downe before Daniel honoured him with a ciuile honour And we are commanded so to honour our parents princes and ministers of yâ— word c. but no wher coÌ„mandeth god but vtterly
forbiddeth it to fal down before or to honour Images wherfore it is plaine Idolatrie to fal down or to knéele before theÌ„ it cannot be excused nor mocked out with any popish glose of a certein reuerent behauiour before Images For Images be called in scripture abhominatioÌ„ yâ— execrable signes of yâ— destructioÌ„ of yâ— popish Church Dan. 9. And Christ himselfe confirming iâ— addeth Who so readeth the place let him vnderstand it Wherefore when an Idoll or Image or false Gods followe anie of these words Adoro Colo Seruio and such like then beware of that act fall not downe with no reuerent behauiour nor worship thou them but saie with Daniel his fellowes yea as Christ said to the diuell To thy Lord God shalt thou doe reuerent behauiour and him onlie shalt thou serue worship Let these defenders of Idolatrie shew vs one place in al scripture which either commandeth or permitteth anie Idol honour or Image seruice which they call adoration or reuerent behauiour to anie Image if they cannot then let vs saie vnto them as Christ saide to Satan Auoide ye diuels and learne to worship your Lord God and him onelie serue c. Melancthon vpon Daniel HOPE A definition of Hope HOpe is a facultie or power breathed into vs by the holie Ghost whereby we with an assured patient minde wait for that the saluation begun by Christ and receiued of vs by Faith should one daie be perfected in vs not for our merites but through the mercie of God Pet. Mar. vpon the Rom. Hope is an euident shewing of things not appearing a séeing of things not seene a witnesse of darke things a presence of things absent and open shewing of hidden things Cal. in his Insti 3. b. chap. 2. Sect. 4. Hope is a most firme and vndoubted looking after those thinges which we beléeue Bul. fo 34. Hope is a trustie looking after the thing that is promised vs to come as we hope for the euerlasting ioye which Christ hath promised vnto all that beleeue in him Booke of Mar. fo 1112. How hope is of things absent We are saued by hope saith Paule but hope that is séene is no hope for howe can a man hope for that which he séeth but and if we hope for that which we sée not then do we with patience abide for it ¶ Abraham hoped that he should receiue the promised lande when as yet he possessed not one foote of grounde in it but saw it inhabited of most puissaunt nations Moses hoped that he shoâ—ld deliuer the people of Israel out of Aegypt and place them in the land of promise where as yet he saw not the manner and meanes how he should do it Dauid hoped that he should reigne ouer Israel and yet he felt the perill of Saule and his seruants hanging ouer his head so that oftener then once he was in daunger of his life The Apostles holie Martyrs of Christ did hope that they shoulde haue eternall life and that God would neuer forsake them and yet neuerthelesse they felt the hatred of all sortes of people they were banished their Countries and lastlie were slaine by sundrie torments So I say is the hope looking for of things not preseÌ„t things not séene Yea it is a sure most assured looking for of things to come that not of things whatsoeuer but of those which beléeue in faith of those which are promised to vs by the verie true liuing and eternall God For S. Peter saith Hope perfectlie in the grace which is brought vnto you Nowe they hope perfectlie which do without doubting commit themselues wholie vnto the grace of God and doe assuredlie looke for to inherit life euerlasting Bullinger fol. 305. How hope hangeth vpon faith Hope is nothing else but a looking for those things which faith hath beléeued to be trulie promised of God So faith beléeueth that God is true Hope looketh for the performaunce of his truth in coÌ„uenieÌ„t time Faith beléeueth yâ— he is our father Hope looketh for him to shew himselfe such a one toward vs. Faith beléeueth that eternal life is giuen vs Hope looketh yâ— it be one daie reuealed Faith is the foundation whervpon Hope resteth Hope nourisheth and susteineth Faith c. Caluine 3. b. Chap. 2. Sect. 42. Of Augustines Hope Augustine in his booke of Meditation writeth of the confirmation of his Hope in this sorte There bée thrée thinges which doe strengthen and confirme my heart that no lacke of desertes no consideration of mine owne baâ—enesse no regarde of the heauenlie blessednesse canne thrust me downe from the expectation of my hope My soule is fast rooted therein And wilt thou knowe what the matter is I do weigh and consider thrée points in which my whole hope doth consist That is to wit the loue of adoption the truth of the promise and the power to performe Now let my foolish imagination wonder as much as it list saie what art thou Or how great a glorie is this Or by what desert dost thou hope to obtein this thing And I wil boldlie aunswere I know whom I haue beléeued and am assured that God hath adopted me in excéeding great loue and that he is true in his promise and able in performance for he is able to doe what he will Musculus fo 459. HORIMS What manner of people the Horims were A Kinde of Giants and signifieth noble bicause that of pride they called themselnes noble or Gentles Tindale fol. 16. HORNE What this word Horne signifieth AND hath raised vp the horne of saluation ¶ This word Horne in the Hebrew tongue signifieth might it is a Metaphore taken from beasts that fight with their hornes And by raising vp the might of Israel is ment yâ— the kingdome of Israel was defended the enimies therof laied on the ground euen then when the strength of Israel séemed to be vtterlie decaied The Horne of my health c. ¶ He calleth God the horne of his helth bicause by him he had subdued his enimies obteined health It is a borrowed speach of horned beasts which with their hornes defend themselues and driue awaie them that fight against them T. M. ¶ Ye shall vnderstand yâ— the Scripture doth commonlie vse the Metaphore of the word Cornu an Horne for the most perfect and pure strength The translation béeing taken of horned beasts whose power defence be altogether in their hornes The same Metaphore the same words we haue in the Gospel of Luke in the song of Zacharie Et erexit Cornu salutis nobis in domo c. This Horne of saluation is an other manner of horne then yâ— horne which the fables of the Poet doe speake off They haue a pretie and pleasant fable not altogether vnlike to some of our pilgramage fables which was this That Iupiter which in déede was a bastard borne being cast out of his mother at al aduentures as oftentimes bastards be
neuertheles his father Saturnus caused a Goat to giue him sucke two Nymphs to nurse him the one was called Adrasia the other Ida. The name of the Goat that gaue him suck was Amalthea which Amalthea after yâ— Iupiter was a great old god he set her among the stars sauâ— yâ— he gaue of his liberalitie one of Amalthes hornes to his two nursses graunting to yâ— Goates horne this propertie That whatsoeuer they should wish for it should by and by spring out of that horne of the which fable sprang a Prouerb Cekas Amaltheias Hoc est Cornu Amalthea siue cor nu copia plentie of al things This was a foolish fable a stark lie of the Heathen Poets but the horne of saluation which the Scripture speaketh of is nothing else but the almightie and vnspeakable power of Gods defence for his true seruauntes Ric. Turnar HORNET What an Hornet is I Will send Hornets before thée c. A Hornet is like a Waspe she is of more venemous nature and stingeth much sorer As Deut. 7. 20. Iosu. 24. 12. T. M. I sent Hornets before you ¶ That is I sent such things of feare and dreade into the hearts of your enimies and so discouraged dased and astonied them that they were readie to fall or euer ye came at them T. M. HORSE-LEACH What her two daughters be THe Horese-leach hath two daughters c◠¶ Two daughters that is two forks in her tongue which he héere calleth her two daughters wherby she sucketh the bloud and is neuer saciate Euen so are the couetous extortioners vnsatiable Geneua HOSANNA What this word Hosanna signifieth CRied saieng Hosanna ¶ This was an auncient crieng which they vsed in the feast of Tabernacles when they carried boughes according as God commanded Leuit. 23. 40. And the word is corruptlie made of two for we should saie Hosheangua which is as much as saue I praie thée Beza HOT ¶ Looke Colde HOVRES The distribution of the Houres among the elders THE elders did so diuide the time that alwaies from the Sunne setting to the Sunne rising they counted 12. houers And againe as manie from the rising of the Sun to the going downe thereof Againe they diuide either time into foure spaces and these they called watches and euerie one of these spaces conteined thrée houresâ— Wherfore the third houre from the rising of the Sunne is with vs either the eight or ninth houre as the time of the yeare requireth for these houres are vnequall The sixt houre is Noone and the ninth is the third at after noone And the twelfeth at the Sunne set Pet. Mar. vpon Iudic. fol. 276. And he went out about the third houre ¶ They diuided the daie into twelue houres so that the thirde was the fourth part of the daie sixe of the clocke was noone nine was thrée of the clock after noone and the eleuenth houre was an houre before the Sunne set Geneua What is meant by halfe an houre Ther was silence in heauen about the space of halfe an houre ¶ By this half houre some vnderstand the meane time betwixt the destruction of Antichrist and Christs comming to iudgement But forsomuch as the warre-fare of the church must be endles in this world such maÌ„ner of rest is not to be looked for in this world Beside this Antichrist shal neuer be put quite awaie till Christ himselfe come 2. Thess. 2. 8. Wherfore we rather saie That this silence shall be in heauen at such time as the soules of them that bee slaine shall cease their crieng for vengeaunce because they sée the Lords rightful iudgement vppon the wicked wheÌ„ they shall suffer due puâ—ishment for their wickednesse and by the halfe houre is rightlie vnderstood the beginning of the euerlasting rest because the number of seuen is appointed for resting Gen. 2. 2. Marl. vpon the Apoc. fol. 115. Looke Silence HOVSE OF GOD. What the house of God is HOw thou oughtest to behaue thy selfe in the house of God ¶ The Church or Congregation is called the house of God because yâ— God dwelleth in the hearts of the faithfull in whom he raigneth and declareth his strength for they that haue through â—aith dedicated or giuen themselues whollye vnto Christ they themselues doe not liue but Christ liueth in them Such Congregations is the pillers and grounds of truth For why they are builded vpon a sure foundation which is Christ whose doctrine onely they follow Sir I. Cheeke It is none other but euen the house of God ¶ He calleth it the house of God because of the household of Angells that hée there saw We in like manner call the Church of lime stone the house of God because the people come thether which are the Church of GOD as Saint Paule teacheth 1. Cor. 3 16. 2. Cor. 6. 16. How this place following is vnderstood He made them houses ¶ That is He made a kinred or a multitude of people to spring out of them as we say the house of Dauid for the kinred of Dauid Tindale fol. 11. ¶ Againe He made them houses ¶ That is he encreased and multiplied them and made households of them giuing them both husbands and children As in Gen. 7. T. M. Againe He made them houses ¶ That is either God blessed and increased the families of the widowes or els blessed and increased the families of the Israelites by them The Bible note HVMILITIE A definition of Humilitie HE is humble indéede which neither arrogateth any thing to himself before God nor disdainfully dispiseth his bretheren or coâ—eteth to seeme his superiour but counteth it sufficient yâ— he is taken for one of the members of Christ desiring nothing els but that the head may excell Marl. 395. Humilitie or lowlinesse is not an imbasing of our selues when we haue where with to magnifie our selues But it is acknowledging that there is nothing but wretchednesse in vs and that if we would open our mouth to alledge any thing for our selues we shall finde nothing but vtter conâ—usion in â—s so that if our hearts conceiue any vaine presumption the same is but winde which may well burst vs but not feede vs. Thus ye sée what the right true humilitie or lowlinesse importeth namely that a man should not estéeme of himselfe according also as in very truth we haue no reason so to do And whosoeuer setteth by himselfe must needes be ouer blinde and brutish c. Cal. vpon Iob. fol. 545. Who they be that be humble The humble shall heare thereof and be glad ¶ The humble or méeke are all such as haue determined within themselues to beare the Crosse which are euill intreated of the world because they be not of the world Iohn 15. 19. All such as are displeased with their owne euils and thirst after righteousnes in renouncing of themselues doe wholly commit them into the handes of God as in the Psalme 25. 9. T. M. They that be méeke will he
euermore since the beginning of the world commaunded all inuocation all praiers all supplications all hope and confidence of helpe either bodilie or Ghostlie to be put whollie and onelye in him the onelie fountaine of life grace goodnesse health or plentie and whatsoeuer we haue Therefore it séemeth to be a dangerous sentence to saie O Iacob this is the generation of them that séeke thy face To the vtter auoiding of this inconuenience ye must note yâ— by this word Iacob is not vnderstood yâ— person of Iacob the Patriarke which was the son of Isaac â— brother to Esau but by this word Iacob the Scripture doth customablie vnderstand the whole family the whole household and the congregation of Gods people which in their manners and liuings doe follow the steppes of Iacob which according to his name was a mightie wrastler against all worldly wayes and lewde lusts of the flesh To proue that this word Iacob doth signifie all the whole people of God we haue to witnesse beside the words of the Prophet in diuers places of yâ— Psalm the manifest words of the Prophet Esa. 44. 1. Audi Iacob seruus meus Israel quem elegi c. Hearken O Iacob my seruaunt and O Israel whom I haue chosen thus saith the Lord thy fashioner and â—ormer thy helper and protector from the womb of thy mother I wil poure my spirit vppon thy seede and my blessing vppon thy stocke so that this man shall say I am the Lords and another shall call in the name of Iacob Certaine it is that these words were spoken many hundred yeares after Iacob the Patriarke was departed out of this lyfe So that the Prophet héere by the name of Iacob and Israel which was all one man vnderstandeth all the Congregation of Gods people whome he biddeth to be of a good chéere and in the Lord to ioye in this lyfe for vpon all the seed of Iacob that is vpon all faithful people that do follow the fashioÌ„ of Iacob in faith purenes of life god promiseth to poure vpon them their seede his holy spirit so that this man in this corner shall say I am the Lords another man in another corner shall call on the name of Iacob that is in the name of the same God that Iacob called on which is the father of our Lord Iesus Christ. This is inough to teach that by this one word Iacob is vnderstood all the faithfull flocke people of God which doe séeke the face of Iacob when they doe follow the steppes of Iacob in good liuing Ric. Turnar Of Iacobs lye to his father And Iacob said to his father I am Esau thy first begotten sonne c. ¶ Although Iacob was assured of this blessing by faith yet he did euil to séeke it by lyes and the more he abuseth Gods name therevnto Geneua ¶ This subtill dealing of Rebecca and Iacob with Isaac considered by it selfe is altogethers blame-worthy but if it be referred to the will of God and setting foorth of his decrée it is commendable The Bible note ¶ Some to excuse Iacobs lye saith thus Though Iacob was not the person of Esau yet in office and dignitie he was because he had obtained the birth-right So doth Christ say that Iohn was Helias because he came in yâ— persoÌ„ spirit of Helias Lyra Of Iacobs wrastlyng with the Angell When Iacob was afraid of his brother Esau and had praied to God he would deliuer him out of his hands God to comfort Iacob and to declare vnto him that he should not feare his brother Esau caused an Angell in the likenesse of a man to wrastle with him till it was day and could not preuaile against Iacob till he exercised a poynt aboue mans strength which was that he smote Iacob vnder the thigh wherewith the sinow of Iacobs leg shranke Then said Iacob I will not let goe my hold vntill thou blesse me What is the name said the Angell Iacob sayd he Well said the Angell thou shalt be called Iacob no more but thy name shal be Israel that is by interpretation a man that séeth And because thou hast wrastled with me which doth represent the person of God and hast preuailed feare not but thou shalt preuaile against men By this mystical wrastling he was ascertained that he should ouercome his brother Esau. As euermore at length the good men shall ouercome the bad R. Turn What the seede of Iacob is All men that doe wrastle fight manfully against the flesh the world and the diuell shall at length of Iacobs wrastlers be made Israelites that is the perfect séers of God in ioye and blisse euerlasting with Iacob All such spiritual wrastlers because they follow the steps of Iacob otherwise named Israel are called Semen Israel the séede of Israel Turnar How God beholdeth no sinne in Iacob He beheld no wickednesse in Iacob nor saw Idolatrie in Israel ¶ There is no people without sinne neither yet Israel but God looketh not on it he waxeth not angrie in the ende he auengeth it not according as it deserueth but amendeth it by his grace T. M. Of the finding of Iacob in Bethel ¶ Looke Bethel The vnderstanding of this place following The name of the God of Iacob defend thée By the God of Iacob or Israel is vnderstood the God of the whole stocke progenie and ofspring of Iacob or Israel and farther of all the people of the Lord as in Esay 44. 1. The cause why is that Iacob which as ye read Gen. 35. 10. was after called Israel was father to the twelue patriarks of whom the twelue tribes the whole people of Israel descended T. M. I AM. The meaning of this place following I Am that I am or I will be that I will be ¶ I will bée that I will be I am as some doe interpret it which is I am the beginning and ending by me haue ye all things and without me haue ye nothing that good is Iohn 1. 3. T. M. I am that I am ¶ The God that euer hath bene am shall beâ— the God almightie by whom all thinges haue their beeing and the God of mercie mindfull of my promise Apoc. 1. 4. IAMES Why he was called the Lords brother IAmes the Lords brother ¶ He was called the Lords brother for kinred sake for he was borne of Marie and Cleophe who was sister to Christs mother D. Heines Of the death of this Iames. Clement saith that he was cast downe from the pinacle of the Temple and being smitten with the instrument of a Fuller was slaine Booke of Mar. fo 53. Of the death of Iames the brother of Iohn ¶ This Iames saith Clement when he was brought to the tribunall seate he yâ— brought him was the cause of his trouble séeing him to be condemned and that he should suffer death as he went to execution he being moued therwith in heart and
that it may appeare that we destroie them for Religion sake and not for couetousnesse But when they are conuerted not into priuate and our owne vse but into common vses or into the honour of the true God that is done and brought to passe in them which is done and brought to passe in men themselues when of Idolaters and wicked persons they are changed into true Religion This hath God him selfe taught in those testimonies which thou thy selfe hast vsed when as God himselfe commaunded that of that same Groue which was dedicate to strange Gods there should be wooâ—e taken for his sacrifice And of Hierico that all the golde siluer and brasse should be brought into the Treasurie of the Lord. Wherefore that also which is written in Deutronomyâ— Thou shalt not couet their siluer nor their gold neither shalt thou take any thing thereof to thy selfe least thou offend because it is abhomination vnto the Lord thy God c. It manifestly appeareth that either priuate vses is forbidden in such things or that nothing should be brought into thy house to be honoured for then it is abhomination I. Whitegift fol. 272. IEHOVAH What Iehouah is IEhouah is Gods name neither is anye creature so called and it is as much to saye as one that is of him-selfe and dependeth of nothing Moreouer as often as thou séest Lord in great letters except there be any errour in the printing it is in Hebrue Iehouah thou that art or he that is Tindale fol. 6. How the Hebrues doe speake of the name Iehoua Rabbi Moses an Aegyptian in the Hebrue called More saith thus All the names of the Creator that be found in all bookes be deriued of effects sauing that name onely Iehouah And it is a name appropriate vnto the most high Creator And therefore it is called an expresse name He meaneth saith Musculus that there is signified and shewed thereby the substance of the Creator and that there is nothing in it common vnto God and creatures But the rest of his names haue some double or mingled signification because they come of workes like vnto them which be deriued in vs. Thus the Hebrewes doe speake of the name of God Iehouah Muscu fol. 367. IERVSALEM The meaning of this place following WHen ye sée Ierusalem besâ—eged with an Hoast ¶ The same is that Mathew and Marke do call the Abhomination of desolation The Hoast of the Romanes is called héere desolation because that by them the Citie and Temple were destroied the Countrie made wast And they are also called Abhomination both for their heathenish impietie and also for the putting downe of the true worshipping and Religion By the holy place both Ierusalem and the Temple is vnderstoode Daniel 9. 26. How Ierusalem was called holy Where manye hundred thousands of men are there are scarcely seauen thousand which knowe God or beléeue in God and yet for their sakes the whole multitude is called godlye people Euen so was it in Ierusalem Albeit the greater parte were wicked and godlesse yet was Ierusalem called holy not onely in respect of a small number of the godlye but also because GOD had his abiding there So when there was not one iuste personne in Sodome but Lot with his two Daughters yet coulde not the Angell destroye Sodome with fire so long as Lot was in it Likewise where foure or fiue or ten godlie persons are to be found for their sakes the whole citie is called holie Luther vpon the Psal. fol. 88. IESVS Of the mysticall and hid signification of this name IEsus the sonne of God and of the most pure Uirgin Marie although in the common translation of the Bible in Latine it séemeth there were diuerse other Iewes so named Yet in the Hebrue tongue as Renclâ—ne writeth in his booke De verbo mirifico There was some diuersitie in the letters of the name of our Sauiour from them that were in the other called Iesus For in his glorious and wonderfull name were the vowels called Tetragrammaton with one consonant called Schin which is one S. of the Hebrewes wherein was a mysticall or hid signification of his diuinitie although the whole name be interpreted Sauiour who beeing equall in diuinitie with God the Father begotten of him before the worlde was created without time willinglie for the redemption of man descended into the blessed bodie of the Uirgin Marie and was conceiued in her by the holie Ghost the thirde person in Godhead And of her borne yâ— 3962 yeare after the creation of the world And being God and man liued héere 32. yeares in forme of pouertie and than béeing betraied of his own Disciple was by the Iewes his owne people most cruellie nailed on the Crosse the yeare after the creation of the world 3994. Eliote What is meant by that that Iesus was seene alone with Moses and Helias And sawe no man more then Iesus onelie with them ¶ In this that Iesus after the departing of Moses Helias is séene alone it is to be noted that the lawe beeing by Christs death remoued and the prophesies fulfilled wée ought onelie to haue respect vnto Christ the only begotten sonne of God our sauiour and redéemer Sir I. Cheeke What is meant by Iesus sleeping in the Ship And he was in the sterne a sleepe on a pillowe ¶ It is sayde that the Lord sléepeth when in the troubles and aduersities of this worlde he deferreth to heare and succour his elect and chosen which thing was héere prefigured by Iesus sleeping Sir I. Cheeke ¶ Christ leaueth vs oftentimes to our selues both as well that we maie learne to knowe our weaknesse as his mightie power Geneua What is meant by Iesus groning in the spirit And he groned in the spirit ¶ Whereas Saint Iohn saith Iesus groned in the spirit he meaneth that he was so moued in the vowells of mercie that for the time he coulde not speake This motion alwaye goeth before teares in such as are vehemently affected For the like also we reade of Ioseph who being moued with compassion towards his brethren sought wher to wéepe Marl. vpon Iohn fol. 414. IEVVES Of whom they tooke their name THere was great lamentation among the Iewes ¶ The Iewes were first called Hebrues of Heber the eldest sonne of Selah sonne of Aâ—phaxat as it appeareth Gen. 11. 14. 1. Par. 1. 18. After were they called Israel of Iacob and after Iewes of one of the sonnes of Iacob that is to wit of Iuda T. M. Of the miserie that happened to the Iewes ¶ Looke in these words Fishers Selum Why the Iewes were suffered to sweare by the name of God In the olde lawe the Iewes in an earnest iust or waightie cause were permitted to sweare in the name of GOD but not by all manner creatures least they dwelling amonge the Heathen and accustoming their oathes should by continuaunce of time fall vnto the filthie worshippinge of their Idolles forgetting God Sweare by his name saith
open yâ— thing vnto you which is of truth So that you must do well vnto man the which is made vnto the Image of God giue him honour reuerence giue him meate when he is hungry giue him drinke when hée is a thirst cloath him when he is naked serue him when he is sicke giue him lodging when he is a straunger and when hee is in prison minister vnto his necessities this is the thing that shall be counted to be giuen God truely What honour is this of God to runne about foolishly to stonie and woodie Images and to honour as Gods Idols and dead figures and to despise man in whome is the verie true Image of God Wherefore vnderstane you that this is the suggestion of the Serpent that lurketh within thee which doth make you beléeue that you bée not wicked when you hurt sensible and reasonable men c. Also the same Doctour saith in the same booke What thing is so wicked and so vnthankfull as to receiue a benefit of God and to giue thanke to stocks and stones wherefore awake and vnderstand your health ¶ We are vnthankfull vnto God of whome we haue receiued all things and for them giue thankes to the worme eaten Gods D. Barnes Looke in the word Latria Let vs not leâ—â— anie visible spectacles least by erring from the veritie and by louing shadowes we be brought into darknesse Let vs haue no deuotion to our fantasies It is better to haue a true thing whatsoeuer it be then all manner of thinges that may be fained at our owne pleasure c. ¶ Images are but visible spectacles and shadowes D. Barnes To worship Images is heresie Saint Austen in his Catalogue wherein he rehearseth all the heresies of his time reckoneth among them one Marcella a woman of Capadocia which worshipped the Images of Iesus Christ of Paule of Pithagoras and of Homer with making of adoration and incensing of them I. Olde No religion where Images be vsed There is no doubt saith Lactantius Constantinus Shoolmaster but there is no religion whersoeuer an Image is I. Olde How Images are the teachers of Iyes and not lay mens bookes Damascene doth teach in his fourth booke de Orthodoxa fide and also Gregorie the great in his Registers or booke of Epistles .10 chap. and 4. Epistle that Images be lay mens bookes and godly meanes to stirre vp the hearts of the people to deuotion Aunswere The Prophet Abacuc saith What profiteth the Image for the maker thereof hath made it an Image and a teacher of lies whereby it followeth that the Images are the bookes of lyes and that they came of him who is a lyar from the beginning as the Father of lyes Howe well then are the simple and ignoraunt people for whome our Sauiour Christ did vouchsafe to shed his déere heart bloud prouided for when such bookes are deliuered vnto them in stéede of the liuing preaching of Gods worde It is not for naught that Ieremy doth crye out They altogether doate and are foolish for the stocke is a doctrine of vanitie Meaning that nothing more displeaseth GOD nor bringeth men into greater errour and ignoraunce of God then Images doe wherefore he calleth them the doctrine of vanitie and the worke of errour as Abacuâ— calleth them the teacher of lies who in the same Chapter thundreth out against the wicked opinion of them the calleth them the bookes of the laye people on this manner Wo vnto him that saith vnto the wood awake to the dombe stone arise vp should the same teach Should the same be laied ouer with gold siluer there is no breth in it but the Lord is in his holy temple As if he shuld say there is no breath no lyfe nor mouing in the Image how shuld they teach then Therefore it is more vanitie fondnesse to set forth Images vnto the people for their teachers schoolemaisters sith yâ— the liuing God who is the true teacher is in the middest of the temple that is in the hharts of the faithfull teaching those things that are both profitable the euerlasting whervnto may be added the saieng of Saint Paule What agréement hath the temple of GOD with Images but ye are the Temple of the liuing God who liueth and worketh in you More credit ought to be giuen to the testimonies of the Scriptures as of the Prophets and the Apostles then to the vaine gloses of all Gregories or Damascenes in the world I. Veron But altogether they doate and are foolish for the stocke is a doctrine of vanitie ¶ Because the people thought that to haue Images was a meane to serue GOD and to bringe them to the knowledge of him he sheweth that nothing more displeaseth God nor bringeth men into greater errours and ignoraunce of GOD And therefore he calleth them the doctrine of vanitie the word of errours ver 15. and Abacuc 2. ver .18 calleth them the teacher of lyes contrarie to that wicked opinion that they are the bookes of the lay people Geneua How Images moue weake hearts to Idolatry S. Austen in his Epistle to one called Deo gracias writeth in this manner Who doth doubt but that Idolles and Images are without all sense of feeling but when they are set vp in high and honourable places that they maye be beholden of thâ—m that doe either praye or offer they doe with the similitude or lykenesse of liuâ—lye and sensibles although they bee both insensible and without lyfe moue the weake mindes so that they seeme to bée aliue and to haue breath ¶ Heere wée see to be attributed vnto Images that with the lykenesse of liuely members they doe moue weake hearts And therefore they are perillousiye set foorth vnto them whose bookes they are thought to be and speciallye if they be put in high and honourable places where praier and common exercise of religion is vsed I. Veron That they should come to the dedication of the Image ¶ Shewing that the Idoll is not knowne for an Idoll so long as he is with the workman but when ceremonies and customes are recited and vsed and the consent of the people is there then of a blocke they thinke they haue made a God When Images were taken out of Churches About the yeare of our Lorde 726. Leo the Emperour commaunded that all that were vnder the Empire shoulde takâ— away the Images and pictures of Saintes out of Churches for auoiding Idolatrie But the Pope did resisâ— the Emperour and wrote into all partes of the worlde that neither for feare nor intreatie they shoulde obeye the Emperours commaundement in this behalfe and with so vehement perswasions withdrewe the people of Italy from the obdience of their Emperour Leo that they would haue chosen them a new Emperour ¶ He also in the yeare of Christ. 728. commaunded all Images to be taken out of the Churches of Constantinople to be burned and put to death
the Harpe sing ye Psalmes with Lute and Instrument of ten strings ¶ Concerning these instruments Harpe and Lute we read oftentimes in the Scriptures and specially in the booke of Psalmes which instruments vndoubtedly were vsed in the Temple at Ierusalem in the seruice of God and namely at their singing of Psalmes For the Leuites did not sing their Psalmes onely with the voice of men and children as we doe but they ioyned with mens voices the swéete harmonie of musicall instruments and namely of the Harpe Lute Cymbales and Psalteries of ten strings These instruments as Iosephus writeth li. 8. Chap. 3. Salomon ordeined quadraginta milia fortie thousand which were made Ex. electro 1. of mixture of golde and siluer For Electrum is golde whereof the fift part is siluer mingled among the golde such a mixture is called Electrum And of that mettal were those instruments which Salomon did ordeine to be vsed in the Temple and were made of fine wood as our Harpes and Lutes be c. Ric. Turnar INTENT What the word signifieth and how it is defined INtent signifieth a motion of the minde whereby by some meane we tend to an ende As if a man should studye by giuing of giftes or by seruices to attaine vnto anye honour for the nature of things is of such sort that many thinges are so anexed togethers betwéene themselues that by the one is made a steppe to the other For by medicines and drinks we atteine to health By studies readings and teachers vnto wisedome wherefore an intent is an action of the will for it is his office to moue and stirre vp the minde And forsomuch as the will doth not perceiue the things that he desireth before that it hath the knowledge thereof it moueth not nor forceth the minde before knowledge which raigneth in the power of intelligence or vnderstanding it perceiueth both the ende and those thinges which serue to the ende and ministreth them vnto the will Therefore intent stirreth vp to the ende as to atteine by those things which vnto it are directed Let this be his definition A will tending vnto the ende by some meanes Will which is his general word is an act of the power that willeth The difference is taken of the obiect namely of the end and these things which are ordeined vnto it as now as touching Gedeon his intent was 〈…〉 of his will to keepe the memorie of the victorye giuen him by the Ephod he had madeâ— In wil therefore he comprehended at once both the ende and the meane c. Pet. Mar. vpon Iudicum fol. 152. Of good intents ¶ Looke before after the word Good INTERCESSION ¶ Looke Saints IN THE CHVRCH How it is an errour to say I beleeue in the Church SAint Cyprian in his exposition of the Apostles Créed saith He said not in yâ— holy Church nor in the remission of sins nor in the resurrection of the body For if he had added the preposition In then had the force of those clauses ben all one with the force of that that went before For in those words wherein our Beliefe touching the Godhead is set downe in God the Father in Iesus Christ his Sonne and in the Holy Ghost but in the rest where the speach is not of the Godhead but touching the creatures or mysteries the preposition is not added that we may say in the holy Church but that the holy Church is to bée beléeued not as we beléeue in God but as a Congregation gathered to God and that the forgiuenesse of sinnes is to be beleeued not that we ought to beleeue in the forgiuenenesse of sinnes and that the resurrection of the flesh is to beléeued not that we ought to beléeue in the resurrection of the flesh So that by this Sillable In the Creator is discerned from the Creatures and that that is Gods from that that is mans Bullinger fol. 78. Saint Augustine in his Booke De fide Symbolo hath I beléeue the holy Church not in the holy Church There are alleadged also his wordes in his Epistle Ad Neciphyros touching consecration Distinct. 4. cap. 1. We said not that ye had to beléeue in the Church as in God but vnderstand how we said that ye being conuersant in the holy Catholike Church should beléeue in God Paschasius in the first Chapter of his first booke De Spiritu sancto saith We beléeue the Church as the Mother of regeneration we doe not beléeue in the Church as the Authour of saluation Hée that beleeueth in the Church beléeueth in man Leaue off therefore this blasphemous perswasion to thinke that thou hast to beléeue in anye worldlye creature since thou maist not beléeue neither in Angell nor Archangell The vnskilfulnesse of some haue drawen and taken the Preposition In from the sentence that goeth next before and put it to that that followeth adding thereto also too too shamefully somewhat more then néeded Thomas of Aquine reasoning of Faith in the 2. Booke part 2. Article 9. question 1. saith If we saye I beléeue in the holye Church we must vnderstande that our â—aith is referred to the Holy ghost which sanctifieth the Church and so make the sense to bée thus I beléeue in the holye Spirite that sanctifieth the Church but it is better and according to the common vse not to adee at all the sillable In but simply to saye The holy Catholike Church euen as also Pope Leo saith Bullinger fol. 79. INVOCATION What Inuocation is WE call that Inuocation when we desire some good things to be giuen vs or some euill to be taken away from vs. Proues against the inuocation of Saints As touching Inuocation that is to wit calling vpon them we haue in Scripture how we should call vpon almightie God in all necessities or tribulations As in the Psalmes euerye where as in this Call vpon me in time of your tribulation and I shall delyuer you Marke how he saith héere Call vpon me appointing neither S. Thomas nor Master Iohn Shorne Also in another place The Lord is nigh vnto them that call vpon him that call vpon him truly and with that he sheweth who calleth vpon him truly saieng thus He shall doe the will or desire of them that reuerence him and shall heare graciously their praier and make them safe for the Lord loueth all that loueth him and all sinners shall be destroyed c. In the bo of Mar. fo 1264. There is one Mediator betwéene God and man the man Christ Iesus the which hath giuen himselfe the redemption of all men ¶ Saint Paule saith There is but one Mediatour betwéene God and man Where there is but one there cannot Saints come in Saints be men and must haue a Mediatour for themselues and then they cannot be Mediatours for other men Moreouer the Mediator betwéene God and man is called Christ Iesus now is there no Saint that hath that name if there be none then is there none that vsurpe this
at the last baptised him and sawe such towardnes in the man that hée committed vnto him the ouersight of a certeine cure in the Lords behalfe The young man being now at libertie it chaūced certeine of his old companions and familiars to resort vnto his companie who being idle dissolute and wicked persons enticed him to all mischiefe insomuch that at the last he became as head and captaine among them in committing all kinde of murther and felonie In the meane time it chaunced Iohn to come into that quarters méeting the Bishop required of him the pledge that he left with him The Bishop was now so amazed that he could not tell what to aunswere Then Iohn perceiuing his doubting said It is the young man the soule of our brother committed to your custodie which I require Then y◠Bishop with great sorow wéeping said he was dead By what death quoth Iohn◠He is dead to God quoth the Bishop for he is how become an euill man the head Captaine of theeues which doth frequent this mountaine When Iohn the Apostle heard this he rent his clothes for sorrow and rode in al hast toward the place where the young man lay and by the way was taken with théeues Then sayde Iohn to the théeues for this cause came I hether therfore bring me to your Captaine And being brought vnto him the young man béeing all armed began at the first to looke féercely vpon Iohn but comming to the knowledge of him he was striken with great confusion and shame and began to flée but Iohn following sayd My sonne why doest thou flée from thy Father An armed man from one naked a young man from an olde man haue pitie vpon me my sonne for there is yet hope of saluation I will answere for thee vnto Christ I will die for thée if néede be as Christ hath dyed for vs. I will giue my life for thée Beleeue me Christ hath sent me The young man hearing stoode still cast downe his weapon sorrowed out of measure for his offence And Iohn comforting him in Christ and in the sweete promises of saluation for his sake neuer left him vntill he had restored him vnto the congregation againe and made him a great example and triall of regeneration and a token of the visible resurrection The booke of Mar. fol. 56. How this Iohn is called a barbarous fellow Numenius an Heathen Philosopher when he had read the beginning of Iohns Gospell burst out into these words I pray God I die and if this barbarous followe haue not comprehended in few words all that our Plato prosequuteth in so manye words He calleth him barbarous because he was an Hebrew and in his writing leaueth traces of his mothers tongue and followeth not curiously the finenesse properties of the Gréeke manner of speaking but he graunted vnto him as much knowledge as the most famous Philosopher and father of all learned wits Plato had and more shortnesse in writing which is more commendable in a writer of graue matters Writers of histories shew many wonderfull things of this Iohn as that he was put in boiling oyle and came out againe vnhurt c. But it shal be sufficient for vs to knowe and consider that he was one of the most excellent singular and speciall Apostles and therefore a méete witnesse of the Lord Iesus B. Traheron IONA The interpretation of this word Iona. THou art Symon the sonne of Iona. ¶ Whereas our text hath the sonne of Iona Noinus readeth it the sonne of Iohn and not of Iona to the which agréeth this place Symon Iohanna or Symon the sonne of Iohn louest thou me But it is likely that the father of Symon was called Iochanan wherevpon the letter of Asperation being altered out of his place s. put to the end came Iohannes the which also afterward being made short became Iona. And Iochanan or Iochana doe signifie that which we call in English Iohn and is as much to say as Grecians Marl. vpon Iohn fol. 37. IOSAPHAT Of his supreme gouernement HE sendeth out Preachers throughout all Iewrie ¶ Héere is declared saith Lyra how he instructed his people to wit by the Priests and Leuits whom he sent to this purpose with them certeine of his Princes to moue the people to obedience and to punish the rebellious if they shoulde finde anie I. Bridges fol. 265. And Iosaphat appointed in Hierusalem Leuits and Priests and families of Israel that they might giue iudgement and iudge the cause of the Lord to the inhabitants therof c. And he commaunded them saieng Thus shall ye do in the feare of the Lord faithfully and with a perfect heart in euery cause that shall come vnto you and your brethren that dwell in their Cities betweene bloud and bloud betwéene law and precept statutes and iudgements ye shal iudge them and admonish them c. Wherevpon saith Lyra Hic ordinatur c. Héere is ordeined the gouernement of the people in difficult causes which could not well be cut off without recourse had to Hierusalem according to the which is commaunded Deut. 17. 8. where it is said If thou shalt perceiue the iudgement before thée to be difficult and doubtful arise and get thée vp to the place which the Lord shall choose c. And therefore Iosaphat appointed Iudges there to determine such difficult matters wherefore it followeth euerie cause which commeth vnto you c. Wheresoeuer the question is if it be of the lawe so farre forth as perteineth to the commaundementes of the tables if it bée of the preceptes of the tenne commaundementes as it were certeine conclusions picked out If it be of the Ceremonies so farre forth as perteineth to ceremonial matters of iustifications that is to say of iudiciall matters wherby iustice is to be conserued among men ¶ Thus is there no part ecclesiasticall or temporall exempted from the ouersight care direction and appointment of the King I. Bridges fol. 272. IOSEPH Of Ioseph the husband of Marie THen Ioseph her husbande beeinge a iust man c. ¶ Upright and fearing God and therefore suspectinge that she had committed fornication before shée was betrothed woulde neither receiue her which by the lawe should be married to an other neither accusing her put her to shame for her fault Geneua Of the equall way that Ioseph the sonne of Iacob deuised for the Aegyptians in the time of dearth That Ioseph brought the Aegyptians into such subiection woulde séeme vnto some a very cruell déede howbeit it was a very equall way for they paied but the fift part of that the grew of the grounde and therewith were they quite of all duetyes both of rent custome tribute and tolle And the king therewith found them Lordes and all ministers and defended them We now paye halfe so much to the Priest onelye beside their craftie exactions Then paye we rent yéerely though ther grow neuer so little on
the ground and yet when the king calleth pay we neuerthelesse So that if we looke indifferentlye their condition was easier then ours and but euen a verie indifferent way both for the common people and the king Tindale fol. 7. Why they buried Iosephs bones Buried them in Sichem ¶ They buried Iosephs bones partly to performe their promise Gen. 50. 25. and partly for a remembraunce of Gods holye promises concerning the lande of promise and not to be abused as the Sepulchres and reliques in these our latter daies haue bene The Bible note IOSIA How his name was prophesied many yeares before AND bowed neither to the right hand nor to the left ¶ His zeale was prophessed of and his name mentioned by Iddo the Prophet more then thrée hundred yeares before 3. Reg. 13. 2. And being but eight yeares olde he sought the God of his father Dauid Geneua How he remoued the groues ¶ Looke Groues How he put out the Idolatrous Priests from ministring Neuerthelesse the Priests of the high places came not vp to the altar of the Lorde to Hierusalem ¶ Iosia thought not meete that those Priests which had serued Idols should be ministers in the temple of God The Bible note IRONICE What Ironice is IRonia is a figure in speaking when a man dissembleth in speach that which he thinketh not as in scoffing calling that foule which is faire or that swéete which is sowre ISAAC At what age he was sacrificed ISaac the sonne of Abraham was sacrificed by his Father in the 13. yeare of his life as Aben Esra and Saule do write but Iosephus affirmeth it to be done in the. 25. yeare Lanquet ISOPE The meaning of this place O Purge me with Isope I shall be cleane c. ¶ In the solempne sacrifice for sinne of which Nu. 19. and in the cleansing of the leaper of which Leuit. 14. There was Isope anexed and ioyned to By that sprinkling was signified right purenesse of heart for that praieth he héere that is for full remission of his sinne which once had and the fauour of God obteined the mind reioyseth with vnspeakable ioye and becommeth much whiter to the eye of the soule then doth anie Snowe to the bodely eye Sâ—me vnderstand by Isope the passion of Christ by which onely we are purified from our sinnes T. M. ISRAEL What Israel doth signifie Israel by 〈…〉 pretation is as much to saye as a man that feareth GOD. So that euery Christian is an Israelite a man that feareth God Wherfore when the Prophet saith Deliuer Israel out of all his troubles is as much to say as deliuer Lord euery true beléeuer Ric. Turnar Of the goodnesse of God toward Israel Beholde I haue purged thée and not for moneie c. ¶ Some reade beholde I haue purified thée but not as siluer I haue chosen thée out of the furnaice of affliction for mine own sake for mine owne sake haue I done this For lyke whom would they pollute mee truly I wil not giue my glory to any other HarkeÌ„ c. There be some that expound it thus I would not suffer thée wholy to perish for if I had proued and purified thee as golde and siluer is proued and purified from which all manner of drosse is cleansed there should nothing haue remained in thee but I brought thée vnder and proued thée in the furnaice of affliction that is wrapped thee in captiuitie and bondage in Aegypt from which I afterwarde deliuered thée and this haue I done for mine owne sake that is onely for mine owne name and glorie of mine owne gentlenesse and louinge kindnesse not for anye of thy merites or deseruinges which were none at all For how woulde the Gentiles Heathen haue blasphemed my name if I had rooted out mine owne people so haue made the truth of the promises which I had determined to fulfill in Christ vaine and vntrue For as well this prayse of my truth as the glory of the blessing promised in the séede of Abraham Dauid wil I not giue vnto another people or nation The health of the worlde shall come of the Iewes Iohn 4. and from none other The gladde tidinges of the health shall the whole world receiue of none other then of Christ by the preaching of the Apostles c. T. M. Of Israels aduersitie ¶ Looke in the word Nauell What Saint Paule meaneth by Israel of God And vpon Israel that perteineth to God ¶ Because that they which taught circumcision mixing the lawe with the Gospell were of the Israelites Héere Saint Paule doth séeme to put a difference betwéene them and the other which preached the gospell sincerely whom he calleth the Israel of God or that perteyneth vnto God Sir I. Cheeke IVBELY What the Iubely signifieth IT shall be a yeare of Iubely vnto you ¶ Iubely is of this Hebrew word Iobel which in English signifieth a Trumpet a yeare of singuler mirth and ioy and of much rest wherin their corne and all their fruites come forth without sowing tilling or anie other labours And also by this Iubely is signified the restoring of all things vnto her perfection which shall be after the general iudgement in that flourishing world when the chosen shall be admitted into libertie from all wretchednes pouertie anguish and oppression when all shall be fully restored againe in Christ that through the sinne of the first man was taken away T. M Then thou shalt cause to blow the Trumpet of the Iubely c. ¶ In the beginning of the 50. yeare was the Iubely so called because the ioyful tidings of libertie was publikely proclaimed by the sound of a Cornet Geneua Who and by whom the Iubely was first brought vp Boniface the 8. about the yeare of our Lord. 1300. ordeyned that the Iubely should be euerye hundred yeare Clement the sixt brought it backe to euery fiftie yeare And Sextus the fourth brought itâ— downe to euerye 25. yeare pretending the shortnesse of mans lyfe for a cloke to their owne gaine Marl. vpon the Apoc. fol. 128. IVDAS How this place of Iudas dipping is vnderstood HE that dippeth his hand with me in the dish ¶ That is to say whom I vouchsafed to come to my table alluding to the place Psa. 41. 9. which is not so to be vnderstood as though at yâ— selfe same instant yâ— the Lorde spake these wordes Iudas had his hand in the dish for that had bene an vndoubted token but it is meant of his tabling and eating with him Beza Wherevnto Iudas was called Iudas was not giuen Christ of his heauenlye Father for to be kept and preserued with the other vnto lyfe euerlasting but for to beare the office of an Apostle for a time which appereth to bée most true by that which Christ sayth All that my Father giueth mée shall come to mée and him that commeth I will not cast out The lyke maye be sayd of all those that for a time doe séeme
the holy Communion euery Sunday King William Conquerour at a counsell at Winchester where the Popes Legate was put downe many Bishops Abbots Priors He gaue to Lanfranck yâ— Archbishoprick of Canterburie the Archbishopricke of Yorke vnto Thomas a Cauot of Beyon King Henrie the first toke an oath as well of the Clergie as of the Laitie sware them vnto him vnto William his sonne and made Bishops and Abbots c. King Henrie the second made Thomas Becket Archbishop of Canterburie who thereat was sworne to the king and to his lawes and to his sonne Edward the first made a statute at North-hampton that after that time no man shall giue neither sell nor bequeath neither chaunge neither by Title assigne landes tenements neyther rents to anie man of religion without the kings leaue In the daies of king Richard the second it was enacted against the Pope that it should be lawfull for no man to try anie cause before him vpon paine to forfait all their goods and to suffer perpetuall prison Elentherius the Pope writing to Lucius king of England said thus vnto him Petijstis a nobis c. Ye haue required of vs to sende the Romane and Imperiall lawes vnto you to vse the same in your Realme of England We may alwaies reiect the lawes of Rome and the lawes of the Emperour but so can we not the lawes of God for ye haue receiued through the mercie of God the lawe and fayth of Christ into your kingdome you haue both the Testaments in your Realme Take out of them by the grace of God and aduice of your subiects a lawe and by that lawe through Gods assuraunce rule your Realme but be you Gods Uicar in that Kingdome A. G. How kings doe reigne by the prouidence of God By me kings reigne c. ¶ Whereby he declareth that honours dignitie or riches come not of mans wisedome or industry but by the prouidence of God Geneua How the kings hearts are in the hands of God The kings heart is in the hands of the Lord c. ¶ Though kings séeme to haue all things at commandement yet are they not able to bring their owne purposes to passe any other wise then God hath appointed much lesse are the inferiours able Geneua How kings were called Nurses The king is called of the Prophet the nursing Father and the Quéenes are named Nurses that although the ministrie of féeding perteine to the Ministers yet the prouision for the foode the ouersight that the children of God be duelye fedde with the right milke with the true bread and water of lyfe belongeth to the Princes therefore haue they the name of Nurses not to nourish children in ciuill matters and corporall fâ—ode onelye but as in ciuill so in Lacte verbi In the milke of the worde of God also Is this onelye the cherishing of the good childe by giuing lands reuenews maintenance and liuing to the Church Is this onely the displing of the froward childe or as ye call it the punishing of the heretike No Maister Stapleton Lyra his exposition and yours doe not agrée He sayth they are Nurses what to doe To féede whom The faithfull ones wherewith With the milke of the word what word Euen the word and Sacraments of God Whereof sith the ministrie and execution belongeth not vnto them but vnto the Ministers it followeth necessarye therevppon that the prouision direction appointing care and ouersight which is the supreame gouernement belongeth to them And this is that which Lyra confesseth and thereby vrgeth of Constantine that he was such another Nurse as did kéepe defend mainteine vpholde and féede the poore faithfull ones of Christ yea carried them in his bosome as it were and procured them to be fedde did set forth Proclamations not onelye against false religion but also to sette forth to exhort and allure vnto the christen fayth caused not the Idolatrous religion to be suppressed but caused also on the other part the true knowledge religion of Christ to be brought in and planted among the people and did not onelye make lawes for punishing of heretikes and Idolaters but also reformed all manner abuses about Gods seruice Thus sayth the Bishoppe out of Eusebius did Constantine playe the Nurses parte I. Bridges fol. 622. Of the kings that serued Iosua And put your feete vpon the neckes of those kinges ¶ This was not done of cruelnesse but to confirme and strengthen the Princes and the whole hoast of Israel which had not killed all but suffered some to flye into Cities that they shoulde heereafter spare no kinges of the Cananites whose possessions the Lord gaue vnto them in as much as they were commanded to slaye all Deut. 20. 17. T. M. ¶ By this Iosua woulde encourage his Captaines and signifie vnto them what victorie they shoulde looke for of the rest of their enimies séeing kings are thus by them serued The Bible note How wicked kings are of God and not of God They haue reigned and not by me They were Princes I knew them not ¶ These wordes are Gods complaint against the wickednesse of those kings of Israel that directed not theyr gouernement by Gods lawe not that they were not kings but that they were wicked kings not that they wer by no meanes ordeined of God for Omnis potestas est a Deo All power is of God And God saith in generall Per me reges regnant Kings rule by me so wel heathen as faithful kings Pilates power was from aboue These kings of Israel Ieroboam Achab Iehu c. were of Gods ordeining Yea Iehu whose house héere GOD complained vpon and sayd He and his ofspring raigned not by him were yet notwithstanding made kings reigned by him In respect of their ambition and priuate affections their reigne was not of him In respect of Gods ordinaunce of his iustice of his prouidence it was not onely permitted but also especially appointed of him as both the Text is euident and your own Glose meaning the Papists coÌ„fesseth for Ieroboam the elder yâ— it was done by Gods will although it were done also by the peoples sinne that regarded not the will of God but followed their owne selfe will And so in some respect it was not the work of God and yet in other respects it was the worke of God And so héere he expoundes himselfe and sayth I know them not not that he was ignoraunt of them but he acknowledged not their doinges Secondly neither the Prophet Ose nor anie other Prophet tooke vpon them to depose any of those wicked kings but to declare the wrath and vengeance of God to come vpon them after which declarations they did not subtract from them their ciuill obedience or counted them from that day forward no longer to be their kings or exhorted the Church of God to forsake their politike gouernement but hauing declared their message from God they let them
called an exteriour honouring or a bodely seruice c. If that be true it followeth that they giue that honour to stocks and stones that onely pertaineth to God which doe any exteriour honour whatsoeuer it be This word Latria wherwith the simple people be deceiued is a Greeke word and after S. Austen it signifieth no more but seruice which cannot be denied is giuen to stockes and stones Thinke you that the Children of Israel with their high Priest Aaron could not haue made this Pope holye excuse that they were not so mad nor so foolish as to honor the golden Calfe but rather to referre the honour to the liuing God they had a good colour for them for they knew none other God nor Saint but him and yet this excuse was not lawfull nor could be allowed when Moses came with the word of God Marke also what hée was that made the Calfe not a foole nor ignoraunt person among the people or one of no authoritie but the most wisest man eloquent chiefe among them which was to kéepe the people together in good order He also made a Calfe with yâ— which thing all their Fathers had pleased God in dooing Sacrifice with them So that they might well thinke that it might bée acceptable to God to bée honoured in the Image of a Calfe before any other Image But all these colours is naked before the word of God D. Barnes LAVVE What the Lawe is and what is to be vnderstood thereby THe lawe saith Iustinian is a facultie or science of the thing that is good and right as Celsus ther defineth Or thus The lawe is a certaine rule or Canon to doe well by which ought to be knowen of all men Cicero de lege saith that the Lawe is a certaine rule proceeding from the minde of God perswading right and forbidding wrong So that the Lawe is a certaine rule a directory shewing what is good and what is euill what is vertue and what is vice what profitable and what disprofitable what to be done and what to be left vndone ¶ The Lawe is a doctrine that biddeth good and forbiddeth euill as the Commaundements doe speake Booke of Mar. fol. 1110. This word Law maye not be vnderstoode héere after the common manner as to vse Paules tearmes after the manner of men or after mans wayes that thou wouldest saye the Lawe héere in this place were nothing but learning which teacheth what ought to be done and what ought not to be done as it goâ—th with mans lawe where the lawe is fulfilled with outward workes onely though the heart be neuer so farre off but God iudgeth after the ground of the heart yea the thoughts of the secret moouings of the minde Therefore his law requireth the grounde of the heart and loue from the bottome thereof and is not content with the outward workes onely but rebuketh those workes most of all that spring not of loue from the lowe bottome of the heart though they appeare outward neuer so honest and good As Christ rebuketh the Pharisies aboue all other that were open sinners and calleth them hypocrites that is to say Simulars and painted Sepulchers which Pharesies yet liued no men so pure as pertaining to the outward deedes and workes of the lawe Yea and Paule in the third Chapter of his Epistle to the Philippians confesseth of himselfe that as touching the law he was such a one as no man could complaine on and notwithstanding was yet a murtherer of the Christen persecuted them formented them so sore that he compelled them to blaspheme Christ and was altogether mercilesse as many which nowfaine outward good workes are Tindale ¶ We vnderstand by the lawe these commaundements onely which God gaue by Moses in two Tables of stone wherein is comprehended all the rest of the doctrine of God contained in the holy Scriptures The good things which God alloweth and requireth of vs which we are bound to doe and the euill that displeaseth him which we ought not to followe and beside that it sheweth vs our offences and sinnes and how we stand debters vnto the iudgment of God and preacheth vnto vs nothing els but the very wrath and cursse of him which we haue deserued in offending of him By the law we are all condemned before God as transgressors of all his commaundements and thereby declared worthy of death and eternall damnation So that the law serueth rather to condemne then to saue vs. And yet there is no fault in the law which is good holy and iust but the fault is in vs which are wicked of nature and doe not accomplish the law The law doth vtter our sinnes and sheweth vs plainly our disease and how daungerous it is as the Phisitions doth but it cannot heale vs but sendeth vs to another which is able to heale our disease and none but he one Christ Iesus our Lord. The law is deuided into two parts The first Table pertaineth to God which is this Thou shalt haue none other Gods but me Thou shalt make thée no Image nor likenes c. Thou shalt not take the name of God in vaine c. Remember to sanctifie the Sabboth day c. The other Table pertaineth to our neighbour which are these Honor thy father thy mother c. Kil not Commit none adulterie Steale not Beare no false witnes against thy neighbor Couet not thy neighbors house nor his wife c. And all the doctrine comprised in these two Tables Christ reduced into ij points which are these Loue God aboue al things thy neighbor as thy selfe for all the law the Prophets depend vpon these ij commaundements Then whatsoeuer ye wold that men should do vnto you do ye the same vnto them P. Viret Platoes definition of the Lawe Plato in his Booke of Lawes of a Publike wealth and in Minos séemeth thus to define the lawe namely That it is an vpright manner of gouerning which by conuenient meanes directeth vnto the best ende in setting foorth paines vnto the transgressours and rewardes vnto the obedient This definition maye bée most aptlye applyed vnto the Lawe of God yet there can be no such Law vnlesse it be of God Pet. Mar. vpon the Rom. fol. 137. What the office and vse of the law is The vse and ende of the lawe is to accuse and condempne vs guiltie such as liue in securitie that they may sée themselues to be in daunger of sin wrath death eternall that so they may be terrified brought euen to the brinke of desperation trembling and quaking at the falling of a leafe And in that they are such they are vnder the lawe for the law requireth perfect obedience vnto God and condemneth all those that doe not accomplish the same Now it is certaine that there is no man liuing which is able to perfourme this obedience which notwithstanding God straightly requireth of vs. The law therefore iustifieth not but condemneth according to
a liuely faith working through charitie The workes of the Christians ought to be liuely seruent and burning Sir I. Cheeke LONG LIFE How a good man may desire long life THat it is no euill thing for a good man to aske of God long life may be gathered by the words of the Prophet where he saith Vitam petijt a te He hath asked life of thee And what meruaile is it if the iust man that is but a member of Christ doe aske long life in some cases and at some times séeing that the naturall sonne of God did in the fraile nature of his manhood desire of his father that the Cup of his bitter passion might passe away from him and what was that els but to desire to liue still or at the least not to dye then neuerthelesse he teacheth all men how they shall pray in such a case he vsed a kind of speach called Correctio a calling backe of words againe saieng Veruntamen Pater non sicut ego volo sed sicut tu vis neuerthelesse father let it not be as I in the nature of my manhood desire it but let it be done as thy diuine pleasure is Thus to aske long life hauing no euill purpose or euill intent as the rich glutton had which when he had inlarged his barns belked out these glorious words Anima habes bona reposita Soule thou hast much goods layd vp in store for many yeares be merry make good chéere This foolish glutton did liue to eat not eate to liue And all they yâ— desire to liue for any such sensuall purpose their praier is not lawfull nor good nay it is not worthy to be called a praier but a carnall wish so to desire to liue is to desire to be seperated from God and to goe to the déepe dungeon of hell But to desire to lead a long life to the end that he may the more set foorth the glorie of God and to doe good to the world not to be an vnprofitable burthen vnto the world as they be which do nothing héere but marre malte wast wheate Nati consumere fruges apt borne to spend and to spoile But to liue and labour to doe good as much as in them lieth to all men and hurt to no man their desire to liue long is not to be doubted to bée a thing lawfull forasmuch as long life is a blessing of God And if long life be one of the blessing of GOD that he giueth to his chosen and elect seruaunts who can say that to aske long life of God is a carnall propertie And to proue that long life is the blessing of God Read Exo. 20. 12. Deut. 5. 16. Ric. Turn If the good desire to liue it is for the great desire they haue to doe good but if the wicked or euill desire to liue it is for that they would abuse the world longer In the Diall of Princes LORD How the Lord is our shepheard and feedeth vs. DOminus regit me c. ¶ Ye shall vnderstand that S. Hierome following the texte of the Hebruâ— veritie doth read in the stéede of Dominus regit me Dominus pascit me Which may be Englished well The Lord féedeth me or The Lord is my shepheard The Gréeke word Paiuosinou signifieth Pascere regere both to rule and to gouerne and also to féede as the shepheard feedeth his shéepe and by a Metaphore it is translated and applyed very properly sometime to God himselfe and sometime to such men which héere in the earth are called by Office to be the spirituall Pastours and Fathers of the Christian flock Arnobius in his briefe Commentaries doth properly write vpon these words Dominus regit me nihil mihi deerit after this manner Dicant qui volunt reget me ager meus c. Let them say that lyst my house and my land shall finde me let other say my shéepe and my fat Oxen are store inough for mée and another make his boast of his Maister another of his Merchaundise and he of his handie craft and this man of his pen and that man of his profound learning but I am at a point saith the Prophet and in this opinion will I dwel all the daies of my lyfe Dominus regit me nihil mihi deerit The Lord is my shepheard and therefore I am sure neuer to lacke Nihil mihi deerit I shall lacke nothing that shall be necessary and good both for the body or for the soule c. Ric. Turn Of the Lords helpe in trouble The Lord is thy kéeper he is the shadow or protection at thy right hand ¶ He is called the shadow at thy right hand to teach thée that he is at hand and standeth by thy side readie to defende thée Or els The Lord is thy shaddowe at thy right hande that is he prospereth all thy affaires he giueth successe to all thou takest in hande If thou be a Preacher and a teacher in the Church of God if thou trauaile in thy vocation vprightly and with a good conscience to prouide for thy selfe and thy family thou shalt not lacke thy Crosse but be of good comfort for the Lord hath promised to be on thy right hande he will aids thée and succour thée in all things that thou shalt either doe or suffer Luther vpon the Psal. fol. 41. How the Lord suffereth long Long suffering and of great goodnesse ¶ The Lord is long suffering which is more then patient for he not only suffereth but also deferreth vengeaunce desiring the amendement of the sinner louing better to pardon and forgiue then to punish Rom. 2. 4. either dispisest thou the riches of his goodnes and patience and long sufferaunce c. T. M. LOST SHEEPE The meaning of this place following I Am not sent but vnto the lost shéepe of the house of Israel ¶ Christ calleth them the lost shéepe vnto whom he is sent In which saieng we haue two things to bée obserued First that wée must acknowledge that we are all lost or els Christ hath nothing to doe with vs. We must euery one confesse with the Psalmist that I haue wandred lyke a lost shéepe O séeke then thy seruaunt They therefore that are proude of opinion of their owne good workes and thinke to be saued by their desertes are not for Christ to meddle withall for hée is sent but vnto the lost shéepe of the house of Israel or as he said to the Pharesies The whole haue no néed of the Phisition but the sicke First therefore we must acknowledge that we are altogether cast away and that we haue no more wit nor power to retourne or to saue our selues then hath a shéepe that is wandring in the Wildernesse among Wolâ—es Beares and Lyons Secondly if we confesse and finde our selues to bee such then are we héere comforted that is properly sent and appointed of GOD to saue the lost shéepe of the house of Israel lyke as he saith in
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
In their fare apparell building riding yea furniture of warre they vse a plainenesse When they eate their meates all of them as well the king himselfe as also his noble men sit downe vpon the ground they vtterly absteine from wine swines flesh They abhor all superfluitie curiousnes as well in apparel as in building For yâ— most part they dwel in tents hales which are remoued from place to place In their leagus bargains al promises they vse al faithfulnes HéervpoÌ„ it commeth to passe yâ— they vse no seales to scale their writing withall no not euen in the Princes matters Wonderful is their loue obedieÌ„ce towards their king insomuch as al the noble men of yâ— realm stand in awe of yâ— kings only coÌ„mandemeÌ„t in so many large kingdomes al things are done by yâ— kings appoinment only Those yâ— be chosen to yâ— wars for yâ— defence of their religion run to it so merry chéerefull yâ— ye wold say they were going to a wedding They beléeue themselues to be happie in all pointes when they yéeld vp their soules among the speares arrows in defending or inlarging their Empire or religioÌ„ Neither are they yâ— die in yâ— quarrell commended with yâ— mourning of their friendes but they be registred among the Saints that haue gotten the vpper hand and they be openlye praised with Hymnes Finally great is the shamefastnesse and honestye of their women They be neuer séene in the companie of men or in places of resort For a man to talke with a womam abrode it is so rare a thing that it may be counted for a myracle if it happen to be séene Their women neither buie nor sell anie thing They neuer come in the sight of men with their faces bare neither in their owne houses nor out of their houses The apparell that they weare is both verie comely and very plaine and in the Church they haue a place alone by themselues from the men Who then would not wonder at such behauiour and orderlinesse Who would not like it well Who could looke for such things euen at the hands of yâ— popish Monks boast they neuer so much of reformation Héereby they maye easily deceiue such as are of an honest disposition and make them beléeue that God fauoureth them highly and aduaunceth their Empire c. Marl. vpon the Apoc. fol. 191. MAYZIM What this word Mayzim signifieth MAyzim signifieth strong defences as Bulwarkes and Castels This God Mayzim which our fathers as Abraham Isiaâ— the Prophets and the Apostles with our fathers in the Primitiue Church neuer knew is it which the shauen Antechrists of late haue made and saine themselues euery daye to make it which slighthie â—egerdemane say they no Angell nor yet Mary her selfe cannot doe but onely the Popes false annointed Antichrists This their strong God Castle Mayzim is not only their own made God but also al their rites cermonies lawes doctrines traditions with their tranâ—â—â—stantiations all their lieng prophane Papistrie false worshipping and Idolatrie belonging therevnto c. Melancthon vpon Daniel ¶ Mayzim that is the good of power and riches they shall estéeme their own power aboue al their Gods worship it Ge. MAKER Against the false opinion that hath bene taught the people to receiue their maker in the Sacrament The Sacrament is a Sacrament it is not God It is the bread of our Lord as S. Augustine saith it is not our Lorde it is a creature corruptible it is not the maker of heauen earth Accursed is he that giueth the name glory of God to a creature that is not God August in Iohannem Tract 59. Saint Chrisostome sayth Nolimus queso c. Let vs not confounde the creature and the creator together least it be said of vs They haue honoured a creature more then their maker MALACHY What is meant by the Sacrifice that Malachy speaketh of FRom the rising of the Sunne vnto the going downe of the same my name is great among the Gentiles in euery place incense shall be offered in my name c. ¶ The pure sacrifice yâ— Malachy speaketh of saith Tertulian that should be offered in euery place is the preaching of the Gospell vnto the end of the world In an other place he sayth The Sacrifice that Malachy meant is a deuoute prayer proceeding from a pure conscience ¶ The Prophet Malachy saith S. Hierom meaneth héereby that the praier of holy people shall be offered vnto God not onely in Iewrie that was but a prouince of the world but also in all places ¶ Martâ—â—lis saith the pure sacrifice which Malachy meaneth is offered not onely vpon the holy altar or communion table but also euery wher ¶ Then if it may be offered in euery place and without an altar he meant not the sacrifice of the Masse ¶ God sheweth that their ingratitude and neglect of his true seruice shall be the cause of the calling of the Gentiles And héere the Prophet that was vnder the lawe framed his words to the capacitie of the people And by the altar sacrifice he meneth the spirituall seruice of God which shoulde be vnder the Gospell when an ende should be made of all those legall ceremonies by Christs onely sacrifice Geneua ¶ The Prophet in this place spake no word of the Masse nor of anie oblation propiciatorie to be made by the Priests But he spake of the oblation of the faithfull people in what place so euer they be which offer to God with pure harts minds sacrifices of laud praise prophesieng of the vocation of yâ— Gentiles that God would extend his mercie vnto them not to be God onely of the Iewes but of all nations from East to West that with pure faith call vpon him and glorifie his name Cranmer MAMMON What this word Mammon signifieth MAke you friends of the wicked Mammon c. ¶ This word Mammon is a word of the Syrians speach signifieth riches So that the text meaneth Bestow your riches according to the word of God yâ— God be pleased with your doings not deceitfully as this fellow did Tindale ¶ Againe he defineth Mammon on this wise Mammon saith he is an Hebrue word signifieth riches or temporall goods namely all superfluitie and all that is aboue necessarie the which is not reputed to our necessarie vses wherewith a man may helpe another without vndoing or hurting of himselfe For Hamon in the Hebrue speach signifieth a multitude or abundance or many therehence commeth Mahamon or Mammon abundance or plentifulnesse of goods or riches c. MAN How man was made after the Image of God GOD said Let vs make man in our Image according to our likenesse c. ¶ This Image likenesse of God in man is expounded Ephe. 4. 24. Where it is written that man was created after God in righteousnesse true holinesse meaning by these two
Ghost They taught also to reiect ciuill power For Matrimonye and gouernaunce of Common wealth they sayde to haue their ofspring from the euill God and not to be ordeined of the good God Carion Wherein the Papists agree with the Maniches They called their vnmarried Ministers as S. Austen Epist. 72. faith Electos they ministred the holy mysteries vnder one kind They yelded more credit to their own deuises thē to Gods holy word They say the scriptures are falsified ful of errors They abstaine from flesh yet in their fast they had and vsed all manner delicates and straunge fruits with sundry sorts of spices in great abundaunce They abstained from wine and yet vsed other lyquors more daintie precious then any wine and thereof dranke while their bellies would hold Manes the Hereticke whereof the Maniches haue their appellation had his originall in Persia as Epiph. haeres 66. writeth about the. 4. yeare of Aurelianus He called himselfe Christ and the comforter He chose vnto himselfe xij Apostles He said that Christ was not truly borne but phantastically Euseb. li. 7. cap. 30. Socrates li. l. cap. 17. saith of him that at the first he was called Cubricus Afterward chaunging his name he went into Persia found the bookes of Buddas and published them in his owne name He taught that there were many Gods that the Sunne was to be worshipped that there was fatall destenie that the soules went from one body into another The king of Persia sonne fell sicke Manes through Sorcerie tooke vpon him to cure him and killed him The King caused him to be clapt in prison but he brake prison and fled into Mesopotamia there was he taken and flayed aliue his skinne filled with chaffe hanged at the gates of the Citie The Maniches confuted He walked on the water to goe to Iesus ¶ This place confuteth the Maniches and such like Heretikes which denied the truth of the humaine nature of Christ saieng that his bodye was not a true body but a phantasticall bodie Thus they reasoned to vphold their errours It pertaineth not to a true bodie to walke on the Sea but Christ walked vpon the Sea therfore he had no true nor reall bodie but a phantasticall bodie These men consider nothing more to be in Christ then in a bare man as though it were impossible for God to helpe an humaine bodie from sinking in the Sea But what saye they vnto this y◠Peter at the commaundement of Christ walked vpon the Sea Why do they not consider that he which caused Peter to walke vpon the Sea with an humaine body can much more easely himselfe doe the like They should weigh the power of Christ if not in his owne déede yet at the least by the deede of Peter Marlorate 324. MANY ¶ Looke Call Loue. MANNA What Manna signifieth THen eate they Angells foode ¶ Manna is called the foode of Angells not that the Angells vse such foode but because it came downe from heauen which is the dwelling place of Angels and therefore doe some read héere the bread of the cloudes because it came from the cloudes Some the bread of the mightie because it came from the Almightie Exo. 16. 14. Sap. 16. 20. lohn 6. 31. T. M. How Manna is not the true bread that came from heauen Moses gaue you not that bread from heauen c. ¶ He denieth that Manna was that true heauenly bread saith that he himselfe is that true bread because he féedeth vnto the true and euerlasting life And as for that that Paule 1. Cor. 10. calleth Manna spirituall foode it maketh nothing against this place for he ioyneth the thing signified with the signes but in this whole disputation Christ dealeth with the Iewes after their owne opinion and conceipt of the matter and they haue no further consideration of the Manna but that it fed the belly Beza ¶ Manna is called the bread of heauen and of Angells because it rained from heauen by the ministerie of Angells Ther be some that do interpret this to be the bread of Princes or of great men because of the Hebrue word which in another place signifieth Princes or Noble men Marl. vpon Iohn fol. 206. Of those that eate Manna and are dead Your Fathers did eate Manna in the Wildernesse and are dead ¶ This verse is two waies expounded Some vnderstand it generally of all those fathers of the Iewes which did eate Manna in Moses time in the Desart as well godly as vngodly insomuch that the Lord speaketh héere in this place not of the death of the soule but of the body But other some expoūd it of the wicked onely which did eate Manna without faith of the truth in the which is life and therefore are also dead that is to say they perished euerlastingly but it séemeth not necessary that we heere distinguish betwéene the beléeuing the vnbeléeuing Iewes Onely Christ saith y◠Manna was a corruptible meate to the Fathers being foode not of the soule but of the body not sempiternall but temporall which could not saue them from death It followeth therefore that mens soule finde foode no where but in him whereby they may be fed into euerlasting life for we must remember what was spoken in another place that there is no mention made heere of Manna as Christ was a secret figure for in that respect Paule calleth him spirituall meate but héere Christ frameth his speach to his hearers who beeing onely carefull for the feeding of their bellyes had no farther consideration of any thing in Manna He doeth therefore iustly pronounce that their fathers are dead that is to say which were in like manner addict to their bellyes Marl. vpon Iohn fol. 221. What Manna and the white stone signifieth To him that ouercommeth will I giue to eate Manna that is hid and will giue to him a white stone c. ¶ By Manna vnderstande the word of God and true heartie loue by the white stone is signified the election before God and also euerlasting peace and confidence in the grace and fauour of God vnto euerlasting life Sir I. Cheeke How Manna the water brought out of the Rocke is compared to our bread and wine in the Sacrament The Manna which God sent downe from heauen to féede the people of Israel in the wildernesse and the water which he brought out of the stone to refresh and comfort them were euen the same things vnto them that bread wine is now vnto vs. For as S. Austen saith as many as in that Manna vnderstoode Christ did eate the same spirituall meate that we doe But as many as sought onely to fill their bellies of that Manna the fathers of the vnfaithfull did eate are dead And likewise the same drinke for the stone was Christ. Héere may we gather of S. Austen that the Manna was vnto them 〈…〉 the bread is vnto vs. And likewise that the water was to them as the
wine is to vs which thing appeareth more plaine by the words of Saint Austen following which be these Manducauit Moses Manna c. Moses did also eate Manna Aaron Phinehes did eate of it which pleased God are dead wherfore because they vnderstood yâ— visible meat spiritualy They wer spiritualy an huÌ„gred they tasted it spiritualy yâ— they might be spiritualy replenished They did all eate the same spirituall meate and all dranke the same spiritually which we doe and they all did drinke the same spirituall drinke They dranke one thing and we another but that was in the outward appearaunce which neuerthelesse did signifie the same thing spiritually How dranke they the same drinke They saith the Apostle dranke of the spirituall stone following them and that stone was Christ. And thereto Saint Bede addeth these words Videte autem fide manente signa variata Behold that the signes are altered and yet the faith abideth one Of these places it may plainely be perceiued that it is no Article necessary to be beleeued vnder paine of damnation that the Sacrament should be the naturalll body of Christ seeing the olde fathers neuer beleeued it And as they were saued without beleeuing that Manna was altered into Christes body euen so shall we be saued without beleeuing that the substaunce of bread is turned into his naturally body for the same faith shall saue vs that saued them And we are bound to beléeue no more vnder paine of damnation then they wer bound to beleeue I. Frith MARANATHA What this word Maranatha signifieth LEt him be had in execration Maranatha ¶ By these words is betokened the seuerest kinde of cursse and excommunication that was among the Iewes and the words are as much to say as our Lord commeth So that his meaning maye be this Let him be accursed euen to the comming of the Lord that is to say to his deaths daye euen for euer S. Hierome doth expound this word Maranatha the Lord commeth as if he should say If a man doe not beleeue our Lord Iesus Christ let him be accursed and let him be sure that the the Lord against whoÌ„ no hatred can preuaile doth come Some againe doe expound it thus Let him be as a rotten member cut off and perish vtterly Sir I. Cheeke ¶ Maranatha a word wherewith the accursed or vyle person in the extreame degrée is signified The Bible note MARCION Of the damnable heresies of this man MArcion of Pontus encreased the doctrine of Cerdon He liued in the time of Iustinus Martir which wrote a booke against him He met Policarpus and asked of him Knowest thou vs Policarpus I knowe thée for the first begotten of Satan Euseb. li. 4. cap. 11. 14. He said the soule onely should bée saued and not the body He thought that Cain with the Sodomites Aegyptians c. were saued when Christ went downe to Hell Irenaeus li. 1. ca. 29. Epiph. haeres 42. writeth of him that he was a Bishops sonne who when he had deâ—â—oured a Uirgin was by his own father excommunicated the church afterward he fled to Rome Being there because they admitted him not into the Church he began to preach detestable doctrine That there were three beginnings good iust and euill That the new Testament was contrarye to the olde He denied the resurrection of the body A comparison betweene the Marcions doctrine and the Popes The Marcions receiued no man to be a Christen man except he would refuse mariage The Pope receiueth no Priests except they fo rs weare mariage So that there is no diuersitie betwéene these heretikes and the Pope but that these Heretikes doth except a greater number then the Pope doth and speaketh more generally but the thing is all one For the Marcionites indgeth mariage vncleane for their sort and so doth the Pope for his sort Farther more Marcion saith that among christen men may be no temporall mariage but all conjunction must be turned into a spirituall mariage And the selfe same thing saith the Pope of his Priests wherfore seeing yâ— they do graunt how that S. Paule and also holy Fathers hath condemned this heresie of the Marcionites it must néedes followe that the opinion of the Pope is likewise damned But héere will some obiect and say as Eckius hath written that the Pope doth not condemne mariage but he causeth men alonely to keep his vowe Aunswere First the Pope compelleth them and if they will be Priests to vowe fo rs weare mariage For if ther wer no statute made afore of the Pope yâ— all Priests shuld fo rs weare mariage theÌ„ shuld ther no vowes he made of priests against mariage but the thing shuld be frée So yâ— the vowe commeth out of the Popes decrée prohibition not the decrée out of the vowe Ergo the prohibition goeth before the vowe wherefore this euation can haue no place Example The Emperour maketh a statute that no man shall be admitted into his seruice except he first sweare to be an enimie vnto the Kings grace of England Is not now the Emperour first an enimie vnto the Kings person and then also a forbidder of loue and fauour towards the Kings grace of England I thinke his grace will take his acte none otherwise For though he doe not nor cannot make all men the Kings enimies yet he maketh all that appertaine vnto him to be the kings enimies So likewise the Pope though he doe not forbidde all men mariage yet he forbiddeth as many as will be Priests yea and he will admit no man to be Priest except he first forswears mariage So that the vowe is first made or the Priesthood bée giuen D. Barnes A notable example of Marcions chast life Marcion and Montanus two ranke Heretikes anone after the Apostles daies sprong vp and fained such a chaste holinesse of life that they forbad and damned mariage But Epiphanius writeth that Marcion when he was receiued as a guest in the house of a certaine Deacon in Cipres he caried away his Hosts wife deceiued with his holy pretence of his new chast religion And when Doctor Marcion had taken his pleasure of hir and cast hir vp the miserable woman constrained to returne to hir husband lamenting hir fault asked him forgiuenesse This carefull woman saith Epiphanius was afterward a good warning for many other women monishing them to beware of Bishop Marcion his doctrine This Marcion and Montanus were the onely beginners of the lawe of wiuelesse and husbandlesse chastitie and the first authours and patrons of the Monkes religion Melancthon MARCVS The dâ—testable heresies of this man MArcus of whom Marcosij Colorbasus of whom Colorbasij and Heracleon after whom the Heretikes are called Heraâ—leonites sacrificed with witchcraft to amaze their auditory they pronounced Hebrue words they said vnto the women open your mouthes and prophecie through the power which commeth from vs. Many women came to the Church and vnder colour of prophecie confessed
that they were abused of them Marcus ranne away with another mans wife They powre oyle and water vpon the head of the departed hoping so to redeeme them They said that the life and generation of man consisted in 7. starres that Christ suffered not indéede but was so thought and that there was no resurrection of the flesh Epiph. haeres 34. 35. 36. Irenaeus Aug. li. de haeres MARY How Mary the mother of Christ ought not to be worshipped CHrist saith Epiphanius did forme a fashion himselfe of the Uirgin Mary as of the earth who came downe from heauen and being both God and the word did put on flesh of the Uirgin but not that the Uirgin should be worshipped or that he would make hir a God or that we should offer in hir name For he neither did suffer hir to giue or minister Baptime nor to blesse the Apostles neither did he commaund hir to beare rule in the earth but will haue vs to know that he alone is the sanctification and that she is made worthy of the kingdome of heauen Whence doth this rolling Serpent or Dragon come vnto vs Whence are these lewd and wicked councells renued Let Mary be in honour let the Father the Sonne and the holy Ghost be worshipped let no man worship Mary And by by after Let no man eate of the errour which is of the holy Mary Although it be a goodly trée yet is it not for meate to be eaten of Although Mary be most beautiful holy honourable yet she is not appointed to be worshipped let therfore the error of the deceiued cease For neither is Mary a God neither hath she a body from heauen but of the conception of man woman howbeit disposed according to yâ— promise as yâ— coÌ„ception birth of Isaac was And let no man offer in hir name for he that doth it doth cast away his soule Againe let no man raile against hir nor blaspheme yâ— holy Uirgin God forbid for she was not coupled to man neither after the birth nor before the birth of our Sauiour Againe in yâ— same booke Contra Colicidianos these are also his words Indéed the virgin was a virgin honorable but not giuen to vs to be worshipped but rather she doth worship him yâ— tooke his substaunce of hir that is to say of hir flesh Of the painting of hir Image ¶ Looke Painting Wherein Mary was most blessed ¶ Looke Mother of God Of Mary Magdalens loue ¶ Looke Loue. Of Mary the sister of Lazarus It was that Mary that anoynted the Lord with oyntment ¶ Because the Gospell maketh mention of many Maries héere there is a difference put betwéene this Mary the rest namely that it was the very same which anoynted the Lord. And this is put downe héere by anticipation For the Euangelist declareth this anoynting in the Chapter following Therefore there is a great ignoraunce in them which imagine this Mary the sister of Lazarus to be that infamous woman of whome Luke maketh mention in his 7. Chapter The making mention of the oyntment occasioned this error and also because in both places mention is made of Symon in whose house it was done as though it were not manifest that Christ was oftentimes annointed that in diuers places The sinfull woman of whome Luke speaketh of anoynted Christ in Ierusalem wher she dwelt And Mary of Betany did the like in hir towne And the preter tense anoynted which the Euangelist vseth ought not to be referreâ— to the time in the which the same was done but to the time in which he wrote as if he should sayâ— This is that Mary which afterward powred out hir oyntment for the which cause there arose a murmuring among the Disciples c. Marl. vpon Iohn fol. 376. MARIAGE Who ordeined Mariage and how it is honourable in all estates Concerning Mariage we say that it ordeined of God and honourable in all estates as the holy Scripture teacheth So that whosoeuer hath not the gift of continencie that is to say who that feeleth in himselfe such a naturall desire that he may be drawen to euill thoughts is obliged and bound to marry Theodore de Beza Wedlocke or mariage is a perpetuall ioyning together of one man with one woman instituted of God to bring forth fruit and is ordained to auoid lusts forbidden in the scripture They shall be two in one flesh that is to say to please God the Creator of nature to obaie his ordinaunce in that vocation the man not to despise the womankinde but to honoâ—r and loue hir that euerie man should know his owne vessell as the part and parent of mankinde to defend hir to helpe hir and to loue hir Both bringing foorth children teaching them the true knowledge of God that this knowledge of God might be set foorth more plenteously and be conserued vpon earth For this cause also ought wedlocke to be vsed that when men be departed from this societie euery mans dutie is for himselfe gone to leaue after him by iust wedlocke other worshippers of God in his place vpon earth For this intent Abraham Isaac and many ancient olde holy Bishops desired to haue children that they might leaue after them the faithfull kéepers of the heauenly doctrine Mâ—laâ—ctâ—on Matrimonie or wedlocke is a state or a degrée ordeined of God and an office wherein the husband serueth the wife the wife the husband It was ordeined for a remedie to increase the world and for the man to helpe the woman the woman the man with all loue and kindnesse not to signifie any promise that euer I haue heard or read off in the scripture Therefore ought it not to be called a Sacrament It hath a promise that we sinne not in that state if a man receiue his wife as a gifte giuen him of God and the wife hir husband like wise as all manner of meates and drinkes haue a promise that we sinne not if we vse them measurably with thanks-giuing It they cal Matrimonie a Sacrament because the scripture vseth the similitude of matrimonie to expresse the mariage or wedlocke yâ— is betwéene vs and Christ for as a woman though she be neuer so poore yet when she is maried is as rich as hir husband euen so we when we repent beleeue the promises of God in Christ though we be neuer so poore sinners yet are as rich as Christ all his merits are ours with all that he hath If for that cause they call it a Sacrament so will I mustard seed â—euen a net keyes bread wine a thousand other things which Christ the Prophets and all the Scriptureâ— is to expresse the kingdome of heauen and Gods word withall They praise wedlocke with their mouth and say it is an holy thing as it is verely but had leuer be sanctified with an whore then to come within the sanctuary Tindale fol. 144. How eurry man is commaunded to marry that hath not the gift of
is defined CIcero doth define mercie to be the sorrowe of the minde and griefe conceiued vpon the misery of some other redy to aids the same Seneca in his booke De clementia saith that mercie is the griefe of minde had vpon the séeming of the miseries of others or els the sorrow conceiued for other mens euills which it is thought that they deserue not Augustine saith what is mercie but a certaine compassion in our heart of some others misery wherby we be compelled to help them if we can For who knoweth not that mercie is named of that that it maketh a mans heart miserable pitifull sorrowing for another mans euill So they doe define mercie commonly to be touched stroken within in the heart with the misery of others The Hebrues do cal mercy by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word doth properly signifie the belly they do apply it vnto the signification of mercy because y◠the inward parts of them which be touched with y◠sight of other mens miseries are wont to be moued with some affection of compassion pitie Mus. fo 978. What it is to haue mercie or be mercifull To haue mercie or be mercifull is to haue compassion and to féele another mans disease and to mourne with them that mourne and suffer with them that suffer and to helpe and succour them that are in tribulation and aduersitie and to comfort them with good counsell and wholesome instruction and louing wordes And to bée mercifull is louingly to forgiue them that offende thee as soone as they knowledge their misdoing and aske thée mercie To be mercifull is patiently long to abide the conuersion of sinners with a lustie courage and hope that God will at the last conuert them and in the meane time to pray instantly for them And to be mercifull is to interpret all things to the best and to looke through the fingers at many things and not to make a grieuous sinne of euery small trifle And to suffer forbeare in his owne cause the malice of them that will not repent nor be a knowen of their wickednesse as long as hée canne suffer it and as long as it ought to be suffered and when he can no longer then to complaine to them that haue authoritie to forbid wrong and to punish euill doers Tindale Blessed are the mercifull for they shall obtaine mercie ¶ Héere God hath made a couenaunt with vs to be mercifull vnto vs if we will be mercifull one to another So that the man which sheweth mercie vnto his neighbour maye bée bolde to trust in GOD for mercie at all needes And contrariwise iudgement without mercie shall be to him that sheweth not mercie So now if he that sheweth no mercie trust in God for mercie his faith is carnall and worldly and but vaine presumption For God hath promised mercie onely to the mercifull and therefore the mercilesse haue not Gods word that they shall haue mercie but contrariwise that they shall haue iudgement without mercie Tindale What is meant by mercie and truth Let not mercie and truth forsake thée binde them vpon thy necke and write them vpon the table of thine heart ¶ By mercie and truth he meaneth the commaundements of the first and second table or els the mercie and faithfulnesse that we ought to vse toward our neighbours Kéepe them saith he as a most precious Iewell and haue them euer in remembraunce Gen. What the mercie seate was And he made a mercie seate ¶ Mercie seate was the place where God spake vnto the Children of Israel which was vpon the Arke of witnesse figuring Christ as it is said He. 9. 8. T. M. Of the mercifulnesse of Zabulon ¶ Looke Zabulon MERRY How the children of God may and ought to be merry TRue it is that the children of God may will be merry when they haue prosperitie lyke as when God sendeth vs wherewith to be fed and maintained when he dealeth so with vs as we want nothing when he giueth vs health quyetnesse and all other like things we may well be merrie yea and we ought so to be according as it is said in the law Thou shalt eate and drinke before thy God and be merry But yet must not the faithfull settle their ioye vppon the present benefits nor hold themselues onely tyed vnto them yea rather if they want meate and drinke or be troubled with sicknesse they must not therefore cease to trust in God but must learne Saint Paules lesson which is to haue skill both to be poore and rich to endure hunger and scarcitie and also to haue abundaunce Thus ye see that the mirth of Gods Children differeth greatly from the mirth of the vnbeléeuers and worldlyngs c. Caluine vpon Iob. MERIT What Merit is MErit is sometime taken for the worke it selfe which is taken to be meritorious In which sence Augustine in a place saith that merit must goe before the reward Sometime it is taken for the reward which is worthely giuen to him that worketh The first sence is concerning him that worketh the la◠concerneth him that giueth the reward to the other c. Musculus fol. 234. What merit of congruence is Some will haue the merit of congruence to be when although that he to whom the thing is giuen bee vnworthye to haue it giuen him and that his dooing is not such that it deserueth it yet that it becommeth him to whome it is done to giue him As although the sinner deserue no fauour yet it is conuenient for God of his goodnesse to forgiue the repentaunt and to giue him his grace But some saye that the merit of congruence is when a man of his owne good motion comming by nature doth deserue the first grace which they call the preuenting grace What merit of worthinesse is They call the merit of worthinesse when the iust person doth intreate for the sinner For they saye it is worthye that the iust be heard So when grace is giuen to the sinner at the prayer of the iust they doe attribute this to the merit of worthinesse that is to say of the iust which doth make meanes for him What merit of condigne is They will haue the merit of condigne to be when a man holpen by the first grace doth make himselfe by the first grace worthy of euerlasting life for he by that meanes doing well is worthy they say to haue reward for his labour This pestilent plague of the Pelagians is to bée withstoode with all our might and we must firmely hold that we cannot deserue neither grace nor saluation by any strength or works of our owne for any merit either of congruence worthinesse or condigne but that all is simply and méerly to be referred to the grace of God in Christ. You be saued through grace by faith saith the Apostle and that not of your selues it is the gifte of God not by workes least any man might
vp any in heauen earth or hell to be equall or partner with him but beléeuing confessing him to be all in all things The onely Creator and maker the onelye frée giuer of all goodnesse and the onely peace maker between God and vs. The other kinde of meriting is by Satan the world and the flesh contrary in all points to this that is to say taking all cares vpon our selues séeking wayes to crucifie and offer vp Christ againe refusing to crucifie our selues hauing all trust in our owne workes and other creatures merites making the dead Saints obteiners of merits through their prayers and merits yea making them mediatours and peace makers betwéene God and vs. Rob. Crowley MESECH AND KEDAR What manner of people these were MEsech and Kedar were two sorts of people inhabiting néere vnto the Iews of which yâ— first came of Iâ—pheth as Moses teacheth and the second of Ismael Both of them were barbarous cruell and without all humanitie dwelling in tents To these cruell people Dauid compareth the Israelites which were no lesse cruell and spitefull against Gods people then they Luther vpon the Psal. fol. 18. ¶ These were people of Arabia which came of Iapheth Gen. 10. 2. Geneua MESSENGER The meaning of these places following WHo is so blinde as my messengers ¶ By messengers he meaneth the high Priestes and those that had cure of the people Those shuld haue taught the other but they were blindest of all as Christ declareth in the Gospell Such there be at all times and shall be vnto the worlds ende T. M. ¶ By the seruaunt messenger and the perfect man he meaneth the Iewes and their Priests who ought of all other people to haue had knowledge and so haue serued God perfectly The Bible note What the messenger of Satan meaneth The messenger of Satan to buffet me ¶ The messenger of Satan which he calleth the vnquietnesse of the flesh Paule doth vnderstand the enimies of the truth false Prophets and persecuters of Gods word with all kinde of aduersities and troubles wherewith the flesh is disquieted and vexed And those things did by the diuine prouidence of God happen vnto Saint Paule least he should be puft vp aboue measure because of his reuealations Ambrosius Erasmus ¶ Looke Flesh. MESSIAH How the word Christ in Hebrue is called Messiah THat is called Christ. ¶ In Hebrue Messiah It signifieth annoynted Iesus Christ then is the earnest and pledge of Gods promise by whom the grace and fauour of God is promised to vs with the Holy ghost which illumineth lighteth and renueth our hearts to fulfill the same Tindale We haue found Messiah ¶ That which is in the Hebrue text Messiah is in the Greeke Christos in the Latin text Vnctus which thrée words haue all one sense But these wordes We haue found Messiah séemeth to be spoken with great Emphasis or force and doe note that Symon also to whome Andrew tolde the newes burned meruailously in desire toward Christ for his words are thus much in effect reioyce brother for him whom both of vs haue sought so carefully we haue found euen the Sauiour Christ. He spake not doubtfully as did the woman of Samaria which said Is not hée Christ But as one fully certified Andrew saith we haue found Messiah Marl. vpon Iohn fol. 36. MEASVRE Of the spirite of God giuen by measure FOr God giueth not the spirit by measure ¶ Some extend this place to the common dispensation because God which is the bottomlesse wel of all goodnesse doth nothing at all emptie himselfe when largly and plentifully he powreth his giftes vpon men They which powre water out of any vessel or draw a Well come at the length to the bottome of the same but we neede not feare to doubt of the lyke to be in God For the more his gifts are bestowed vpon vs the more plentifull they abound This exposition seemeth to haue some colour because the sentence is somewhat intricate and obscure Notwithstanding their opinion séemeth more probable which interpret this to be spoken concerning Christ and so the sence and meaning is that the spirite is not giuen by measure to Christ as though the grace in him were to be measured euen as as the Apostle Paule teacheth that to euery one is distributed according to the measure of the gift so that no one man aboundeth at the ful And verely the spirit must rest vpon Christ without measure to the end we might all receiue of the fulnesse of the same c. Marl. vpon Iohn fol. 97. MEATE What the meate is that Christ said he had to eate I Haue meate to eate that ye knowe not of ¶ His meate is to doe the will of his father and the chiefe thing of his fathers will is to preach the Gospell to all the world which thing was euen now at hand to be done as when the corne is ripe men must fall to haruest Tindale How we ought not to hurt our weake brother with our meat Cause not your treasure to be euill spoken of ¶ We cause our treasure that is to say yâ— Gospell to be euill spoken of when we without any respect of the weake S. Paule calleth them weake which be nothing strong in the faith and for lacke of instruction yet make conscience of this meate or that meate doe eate indifferently all kinde of meates giuing therein to these weake persons an occasion to thinke to say that we séeke nothing els in the Gospel but yâ— pampring vp of our bellies S. I. Ch. ¶ Which is the benefit of Christs libertie by abusing whereof ye cause yâ— weaklings to blaspheme the Gospell which might séeme to them contrary to Gods will and the doctrine of the Lawe Geneua How meate defileth not a man There is nothing without a man that can defile him ¶ Meate defileth not if it be taken and receiued with faith And if anye man make this Obiection saieng Doth not meate and drinke defile them that surfet and are dronken Aunswere that surfetting and dronkennesse ought not to be imputed to the meate but to the inordinate lust of the heart S. I. Cheeke ¶ There is no outward or corporall thing which entereth into man that can defile him meaning chiefly of meates which if they be taken excessiuely it commeth of the inordinate lust of the heart and so the lust is euill Geneua The meaning of this place following Come eate of my meate and drinke of yâ— wine that I haue drawen ¶ By the meate drinke is meant the word of God the ministration of the Sacraments whereby God nourisheth his seruaunts in his house which is the Church Geneua MICHAEL The meaning of this place following MIchael the Archangell when he stroue against the diuell disputed about the body of Moses c. ¶ Of Moses it is writtten the last of Deut. That he died in the land of Moab was buried and
that no man did know his sepulcher vnto this day The sepulcher of Moses God would haue it vnknowen least the Iewes which counted Moses for such a great and holy prophet shuld commit Idolatry set vp Idolatry vpon y◠sepulcher of Moses worship Moses as God for y◠Iewes were redy to Idolatry Of this doth y◠cōtention appeare to be sprong betwéen Michael the diuel of the which cōtention Iudas héere speketh of The diuel wold y◠body of Moses to haue ben shewed to the Iews that it might haue ben vnto them an occasion of Idolatry Michael would it should not haue bene shewed vnto them that they should haue hadde by it none occasion of Idolatry but that all Idolatry should be vtterly extincted and put away Héere you may learne the desire of the Diuel which is to mooue to Idolatry to iniquitie and sinne Good men then alway doe disswade from Idolatry sin◠taketh away all occasion by y◠which passage may be made to Idolatry sin S. Iohn Apo. 12. doth speake of a certaine battaile betwéene Michael the diuell He saith there was made a great battaile in heauen Michael the Archangel his Angels did fight with a Dragon and the Dragon and his Angells did fight with Michael but they haue not preuayled nor yet no place of them was founde any more in Heauen But the battayle of which it is heere spoken was of the body of Moses which the Diuell woulde haue had worshipped that the Iewes might haue committed Idolatry on it Michael did resist him This is the meaning of this place saith the Author after my opinion if it be the true meaning of Iude take it if not take their mindes that can bring a better sense and I my selfe will be glad to learne of better learned then I am for I am of the least the true vnderstanding of this place Accept mine opinion in good worth till thou heare a better Biblian vpon Iude. It is most like that this example was written in some of those bookes of the scripture which are now lost Nu. 21. 14. Io. 10. 13. Who be Michaels Angells Michael and his Angells fought with the Dragon ¶ Michael who in the Prophet is called a great Prince is said to stand in Gods people side Dan. 10. 21. representeth vnto vs Christ whose Angells be both those holy seruiable spirites and also among men the godly Princes and Magistrates together with the Ministers of Gods word which serue Christ in vanquishing the huge powers of Antichrists hoast Marl. vpon Iohn in the Apoc. fol. 174. MICHOL Diuers doubtfull places of this woman made open plaine MIchol being Dauids wife was afterward giuen by Saule hir father to one Psaltiel y◠son of Lais which Psaltiel being a good man and a Doctour of Lawe did not yet vs◠hir for hée knewe hir to bée the very wife of Dauid and that hée had not forsaken hir for the which cause Dauid after ward receiued hir againe which he would not haue done if she had ben known of Psaltiel euen as he went no more into his wiues which Absosolom knewe Lyra. And whereas it is sayd that Michol had fiue sonnes by Adriel it is to be vnderstood that they were the sonnes of Merob her sister which was the wife of Adriel for Michol had no naturall childe borne of her nor was the wife of Adriel But bicause Michol did nourish and bring vp the children of Merob shée being dead euen as they had bene her owne naturall children therefore were they called the sonnes of Michol which were not her naturall sonnes but her sonnes by adoption Ly. And the sonnes of Michol the daughter of Saule whome shée bare to Adriel ¶ Héere Michol is named for Merob Adriels wife as appeareth 1. Reg. 18. 19. For Michol was y◠wife of Psaltil 1. Reg. 25. 44. and neuer had childe 2. Reg. 6. 32. Geneua And where it is sayd how Psaltiel went after Michol his wife wéeping what time as she was restored againe to Dauid It was thought that he wept for ioye that she was reduced to her owne husband againe and that he had not touched her but kept her as his owne sister for he béeing a doctour in the lawe knew that it was not lawful for him to touch her carnally Dauid being aliue Lyra. MICHTAM What this word Michtam signifieth Michtam of Dauid ¶ That is nobilitie or honour of chiualrie or an instrument of Musicke T. M. MY DAY The meaning of this place following ABraham was gladde to sée my day and he sawe it and reioysed ¶ To sée my day which was to sée the comming of Christ in the flesh which thing Abraham sawe farre off with the eyes of faith Geneua ¶ All the holy Fathers that were before the comming from the beginning of the world had the same fayth of Christ that we haue which be called Christians Tindale MY GOSPELL Wherefore Paule calleth it his Gospell According to my Gospell ¶ He calleth it his Gospell partly because he tooke much labour in preaching it partly for the great affection that he had towards it and for that he was appointed to the publishing of it abroade Pet. Mar. vpon the Rom. fol. 44. MILKE What is meant by milke and strong meate SUch as néede of Milke not of strong meat ¶ By Milke are vnderstood things easie to perceiue By stronge meate such as are hard and obscure Tindale ¶ That is called Milke which agréeth to beginners such as haue little experience That is called strong meat which is for old practitioners such as haue wisdome to iudge betwéene truth and falsehood Deering MILSTONE What is meant by this Milstone THat a Milstone wer hanged c. ¶ He maketh mention héere of a great kinde of punishment which the Palistines vsed as Saint Hierome saith to punish notable offences and wicked actes The Latine text for a Milstone hath Mola asinaria which signifieth the great stone that lyeth vnderneath in the Mill the which stone in Gréeke is called Asinus an Asse of the which commeth Asinaria S. Hillary saith that it is called Mola asinaria or the Asse stone because the Asse did vse to turne the same about at such times as any thing should be ground according to the manner of those Mils which we haue in these daies in the which an horse being blindfolded turneth the stone going still round Marl. fo 397. What is meant by the taking of the Milstone to pledge NO man shall take the neather or the vpper Milstone to pledge for then he taketh a mans life to pledge ¶ Ey the neather or the vpper Milstone is signified anie thing which is necessary required to a borrower or a debter whereof he nourisheth and susteyneth himselfe that maye no creditour take from him in especiallye his craft and occupation whereon he chiefelye liueth maye hee not by imprisonment which some most cruelly doe kéepe
him from Least hée bée compelled to pay his debt with double disprofite one that his milstone is idle in the meane time another that he is constrained to come further in debt otherwise to sell his necessarye goods without which he cannot liue to make payment T. M. ¶ By the neather or vpper milstone is vnderstoode anye thing whereby a man getteth his liuing Geneua MINISTER What the Minister is by the word of God THE true Minister is the eye of the bodye The workman in the haruest Math. 9. 38. The messenger that calleth to the marriage Math. 22. 3. The Prophet that telleth the will of the Lorde Math. 23. 34. The Scribes that doth expound the lawe The seruaunt that occupieth his Maisters talent vnto gaine Math. 25. 16. The witnesse that beareth testimonie of Christ to all people Luke 24. 48. The dispensers of the mysteries of God 1. Cor. 4. 1. The Stewardes that giueth meate in due season vnto the residue of the householde Math. 24. 45. The Sacrificer of the Gospell of GOD to make the oblation of his flocke acceptable Rom. 15. 16. The Minister by whome the people doe beléeue The labourers of God to till the husbandry The Shepheard to féede the Church of God which he hath purchased with his bloud What men ought to be Ministers in the Church of God As in the olde lawe it was forbidden that anye man shoulde prease to come to the altar and to offer the bread of God which had anye manner blemish or deformitie in the bodye So ought no man nowe to take vppon him the preaching of Gods holye worde and ministration of the holye Sacramentes that is deformed with vice but innocent pure faultlesse and vncorrupt both in lyfe and doctrine Theo. Basil. The qualitie of Gods Minister They must be blamelesse watchfull sober modest herberous wise gentle apt to teach able to conuince the aduersarie such as gouerne wel their whole families no drunkards no quarellers no contentious men these be yâ— qualities that God requireth How ministers ought to be Preachers He is a dead Priest saith Gregorie and therfore no Priest no more then a dead man is a man which doth not preach for he kindleth the wrath of God the great iudge against him if he walke without the sword of preaching Againe he saith you Priests encrease your owne sinnes with the death of others and you kill and murther so manye as you sée daily without all care holding your peace go to their death How Ministers ought first to be doers and then teachers But whosoeuer doeth and teach the same c. This that is spoken héere perteineth to the ministers of the word He teacheth them therefore what perfection is required of them namely that they expresse declare those thinges in their life which by their doctrine they declare teach Saint Paule did chastise his bodie and brought it into subiection least when he preached to others he himself shuld be a castaway And writing to Timothy Be saith he vnto them the beléeue an example in word in conuersation in loue in spirit in faith in purenesse And to Titus he saith in all things shew thy selfe an example of good works in the doctrine with honestie with grauitie with the wholesome worde which cannot be rebuked that he which withstandeth may be ashamed hauing no euill to say on you The lyke wordes hath Saint Peter in effect Marl. fol. 92. ¶ Whosoeuer doth c. Christ maketh mention first of the worke and then of the doctrine for if the workes goe before though the doctrine doe not followe yet shall the verye worke more suffice to teach them that looke vpon vs then any words shall doe First of all teach with works and then with wordes least the saieng of Saint Paule be obiected Thou that teachest another teachest not thy selfe The saieng of Cato The things which in other thou art wont to blame Be well ware that thou offend not in the same For it is very shame when a man will preach If that his deeds against his words doe teach The saieng of Menander The manners of the speaker are they that perswade not that which is spoken How the Ministers of the Church are called Starres The seauen Stars are the Angels of the seauen Churches ¶ The ouerséers of Churches are in Scriptures called Stars and Angels Starres in respect of the brightnesse both of their heauenly doctrine and of their heauenly conuersation Angels because they report vnto vs the will of God the Father According also as in the same respect Christ is called the Angell of the Testament Mal. 3. 1. And Iohn Baptist is called an Angell Mal. 3. 1. Math. 11. 10. So also in this place the rulers of the Churches are called Angells which thing appeareth chieflye héerby that héereafter in yâ— second chapter the first verse they be willed to repent which thing coulde in no wise agrée with the heauenly spirits Therfore like as the Starres shine in the Skie so must the ministers of Gods word shine in yâ— Church goe before other in purenesse of doctrine and christen conuersation But a great part of them alas for sorrowe walke as enimies of Christs crosse whose end is damnation whose God is their belly and their glorie is shame which séeke after earthly things when as notwithstanding their conuersation ought to be heauenly Phil. 3. 18. Marl. fol. 28. How ministers were chosen in the olde time Ministers in the olde time were elect and chosen by the whole consent of the people as Cypriane reporteth The common people themselues haue before all other power either to choose worthy Priests or to refuse the vnworthy This order tooke his beginning of Gods authoritie for God sayd to Moses Take thy brother Aaron and Ehazarus his sonne and set them on the mount before all the coâ—gregation and put off Aarons apparell and put it vpon Eleazarus his son which declareth that ministers ought not to be admitted vnto the ministrie but with the consent and knowledge of the people Theo. Basil. In olde time none was receiued into the companie of clarkes without the consent of all the people insomuch that Cipriane laboured earnestly to excuse yâ— he appointed one Aurelius to be a reader without asking aduise of yâ— church because yâ— was done beside the custome though not without reason For this he saith before In ordering of clarks déere brethren we are wont to aske your aduise and by common counsell to weigh yâ— manners deseruings of euery one But because in these lesser exercises there was not much perill because they were chosen to a long proofe and not to a great office therfore yâ— consent of the people ceased to be asked Afterward in the other degrées also except the Bishoprick the people commonly left yâ— iudgement and choise of them to the Bishop the Priests that they should examine who were méet and
out of the way so that they cannot but perish for their vnkindnesse that they loued not the truth to liue thereafter and to honour God in their members How miracles are done in these daies The Church of Christ is a little flocke which the diuel the king of darknesse and Antichrist the people do persecute and bend all their force against it And yet Gods so miraculously defendeth the same that all they without Gods permission cannot touch the least number thereof This presence of God in his Church is miraculous inough so that we néede not to seeke any other miracles Hemmyng MIRRHE ALOES AND CASSIA A briefe declaration of these three wordes MIrrhe is a little shrubby trée growing in the hot countrey called Arabia foelix the fruitfull Araby or the wealthy plentifull Araby so called in respect of the other that is but barren This Mirrhe trée is lowe and full of prickes as our thornes and briers be The â—auour and smell of the woode is singularly pleasant so likewise is the iuyce or the Gumme thereof called Guttaa distillando like as of the Greekes iâ— is called Stacte In steede of this worde Gutta or State some Interpreters doe translate Aloes Aloes is a shrubâ—e growinge in Arabia also whereof there bée two kindes the one cleane contrary to the other for the one hath a very stinking sauour and is of a meruailous bitter tast And of that kinde of Aloes speaketh Iuuinal or rather the prouerbiall sentence vsed by Iuuinal Plus Aloes quam melles habet It is a thing that hath more bitternesse then swéetnesse in it As if a man would say to beare office séemeth to be a pleasant thing but if the displeasure and daunger therof be well considered Plus Aloes quam mellis habet There is another kinde of Alos of most pleasant and swéet sauour of which mention is made in yâ— 7. chapter of yâ— Prouerbs Salomon counterfaiting the pleasant speach of an harlot alluring young men vnto her sensuall purpose saith in her person on this wise I haue made me a gorgeous chamber Et cubile meum odoratum reddidi mirrha Aloe Cynamome And I haue made my bed excéeding swéet not with damask water but with Mirrhe Aloes and Cynamome Of Mirrhe Aloes Nichodemus that came to Christ in the night seson made a fine and costly mixture therwith to anoint the dead bodie of Christ lieng in the sepulchre Cassia is of like oderiferous a pleasaunt sauour yâ— Mirrhe and Aloes be which thrée being ioyned togethers must néeds make a swéete smell as it is spoken of the Prophet by Salomon Mirrham Guttam siue stactem siue Aloen Cassiam redolent omnia vestementa tua All thy garments doe smell of mirrhe aloes and Cassia that is to say thy garmentes are excéeding pleasant and swéete Ri. Turn MYSTERIE What a Mysterie isâ— A Mysterie is a thing secret or hid in words or ceremonies or a ceremonie wherein some secret thing is understoode Eliote Christ is crucified euery bay in a mysterie that is to saye euerie day his death is represented by his Sacraments of remembraunce The bread is Christs body in a mysterie that is to say it representeth his bodie that was broken for us kéepeth it in our remembrance The Communion is Christs pason in a mysterie that is to say it representeth his person and kéepeth it in our memorie I. Fâ—rith MOLOCH What manner of Idoll this Moloch was THat giueth of his séede to Moloch c. ¶ Under the name of Moloch is forbidden all manner of Idolatry specially the exercising children therto for that is abhominable before the Lord. Moloch was an Idoll of the children of Ammon whose Image was hollow hauing in it seauen closets one was to offer therein Fine floure an other for Turtle doues the third for a shéepe the fourth for a Ram the â—ift for a Calfe the sixt for an Oxe And for him that would offer his sonne was opened the seuenth closet And yâ— face of yâ— Idoll was like the face of a Calfe his hands made plaine redy to receiue of theÌ„ that stood by T. M. ¶ Moloch was a certeine Idoll of copper proportioned like vnot a man which Image was made holow within And when the people would offer their children in sacrifice to this Idoll a fire should be made within the holow place of the Image vntill it were red hot and when the childe should be put into the Idols hands the Priests wold make such a noise with drumslades Timbrells and Tabrets that the parents shoulde not heare the voice of the childe but beléeue tha the Gods receiued yâ— soule of yâ— childe that it died quietly without paine Lyra. MONEY How Christ had Money SHall we go and buy 200. pennyworth of bread c. ¶ Wée learne héere that Christ had money else the Apostles wold not haue sayd Let vs goe and buy 200 pennyworth of bread Then it is lawfull for Preachers to haue money with them wherewith to buy meate and drinke and clothing with other necessaries Sir I. Cheeke MONTHES The. 42. Monthes in the Apocalips expounded ANd power was giuen him to do 42. months ¶ As ther is no doubt but by the â—east with 7. heads bearing the whoore of Babilon dronken with the bloud of Saints is signified yâ— citye of Rome So in my iudgement yâ— power of making 42. monthes in yâ— 13. of the Apocalips is to be expounded taking euery month for a sabboth of years yâ— is reckoning for 7. years a month so yâ— fortie two such sabboths of yeares being gathered together make vp yâ— yeares iust betwéene the yeares of Christs death to the last yeare of the persecution of Maxentius when Constanâ—inus fighting vnder yâ— banners of Christ ouercame him made an end of al persecutioÌ„ within yâ— Monarchy of Rome The number of which yeares by plaine computation come to â— 294. to the which â—294 yeers if we adoe the other 6. yeers vnder the persecutioÌ„ of Licinius in Asia then it filleth vp full the number of 300. yeares And so long continued the persecutioÌ„ of Christs people vnder the heathen tyrants and Emperours of the Monarchie of Rome according to the number of 42. monâ—thes which the beast had power to make specified in the. 13. of the Apocalips In the booke of Mar. â—ol 139. MONETARIVS Of this man sprang vp the sect of the Anabaptists ¶ Looke Anabaptists MONTANVS The first that wrote lawes of â—asting MOntanus whereof the Montanists are called taught in Phrigia héereof it is that the heresie is called Phrigian Epiphan saith it began about the. 19. yeare of Antonius Pius which succéeded Adrian This Montanus was taken in Phrigia for the holy Ghost Priscilla and Maximilla for Prophitesses He forbad marriage commaunded abstinenâ—e from certeine meates as vnlawfull In the end Montanus and Maximilla haÌ„ged themselues Eus. 1. 5. cap. 13â— 14. 15. 16. 17. The Montanists otherwise called Cataphrigians pricked a boy with bodkins drew the
But if they will teach you things of their owne then heare them not then dde it not For certainly such men séeke their owne and not the things that pertaine to Christ Iesu. ¶ The Chaire of the which our Sauiour Christ maketh mention héere doth not signifie the authoritie of Moses which the Scribes abused but it signifieth the place out of the which they purely red and interpreted the law of Moses ¶ To sit in Mosâ—s chaire is nothing els then to shewe out of the Lawe of God how men ought to liue And although it be not certaine out of what place they didde speake or preach yet notwithstanding their coniectures is probable which referre it to the Pulpet which Esdras made to haue the Laws taught in He therefore sitteth in Moses Chaire which preacheth not of his â—wne braine but by the authoritie and word of God Marl. vpon Math. fol. 521. ¶ So long as the Scribes safe in Moses seate and continued in the pure and simple interpretation of the Lawe teaching those things which the Lord had commaunded and taught in the name of God For Saint Austen very well and according to the minde of Christ expoundeth that the Scribes sitting vpon Moses seate taught the Lawe of God and that therefore the shéepe ought to heare the shepheards by them as by hirelings To the which words he addeth by and by saieng God therefore teacheth by them But if they goe about to teach theyr owne inuentions neither heare them nor follow them To the which sentence agréeth that which the same Father hath in his fourth booke De doctrina Christiana saieng Because the good and faithfull do not heare euery man but obediently heare God himselfe therefore they are heard profitably which also lyue not profitably Therefore the seate not of the Scribes but of Moses constrained them to teach that which was good For in their life they did what them lust but the seate being none of theirs suffered them not to teach what they lusted Marl. vpon Math. fol. 522. ¶ We ought to haue an eye most especially vnto the doctrine of the Preachers whether they sit in Christs chaire or not that is to say whether they teach Christs doctrine or not for by their doctrine we shall be either iustified or condemned and not by their liuing Sir I. Cheeke How Moses did eate the body of Christ ¶ Looke Manna How this place is vnderstood And Moses wrote this Lawe ¶ Before Moses time the doctrine which contained the manner of seruing God was not put in writing but onely deliuered by word of mouth by the fathers to theyr children from one generation to another The Bible note How we are sent to Moses and the Prophets They haue Moses and the Prophets let them heare them ¶ We are bidden to beléeue Moses and the Prophets and not the dead and if we will néedes heare the dead speake Christ ought to be sufficient for vs which being reuiued taught none other doctrine but that which he had taught in his time that is to say Moses and the Prophets Sir I. Cheeke ¶ Which declareth that it is too late to be instructed by the dead if in their life time they cannot profite by the liuely word of God as faith commeth by Gods word so is it maintained by the same So that neither we ought to looke for Angells from heauen or the dead to confirme vs there by onely the word of God is sufficient to life euerlasting Geneua Why Moses was bid to put off his shooes Put off thy shooes from thy feete ¶ Moses could not be suffered to talke with God afore he didde put off his shooes whereby we vnderstande that wée must put awaye all fleshly and carnall lusts and so approach vnto God in faith purenesse of heart Let them héere which will not touche holye things with theyr bare hands without gloues learne of the Angell of the Lorde what they ought for to doe in such things Of Moses death and buriall which maketh against reliques We read of Moses the seruaunt of the Lorde that hée died in the lande of Moab and the Angell of the Lord buryed him in a valley but no man knoweth of his Sepulcher vnto this daye which thing was of purpose by the prouidence of God appointed so that the Iewes might haue no occasion thereby to comâ—nitte Idolatry But if the translating of dead bones had bene either for the glorye of God or commoditie of man the reliques of such a one as Moses was should not haue bene hidden For doubtlesse of all Prophets he was the greatest by the testimonie of God himselfe who called him faithfull in all his house to whom he spake mouth to mouth by vision and not in darke wordes and yet was not his body shrined nor his bones carried in procession nor anye Chappell erected for him Indeed the Diuell did attempt no lesse then to make it matter of superstition for we read that there was a strife betwixt him and Michael about Moses body but the Angell of the Lorde withstood him I. Calfehill MOTHER OF GOD. Wherein Mary the mother of God was most blessed TO be the childe of God is a great deale greater grace then to be the mother of God which Saint Austen proueth thus Beatior â—rgo Maria c. Mary was more blessed or full of grace in that the receiued the faith of Christ then in that she conceiued the flesh of Christ. Motherly kinred coulde haue done Mary no good vnlesse she had borne Christ more blessed in hir heart then shée bare him in hir flesh Againe he sayth Master mea quam c. My mother whom ye haue called blessed therefore is blessed because she hath kept the word of God not because the word in hir was made flesh How mother is taken for grandmother He put downe Miacha his mother ¶ Mother for grandmother As Dauid is oftentimes called father of them of whom he was grandfather And as Zephora Moses wife calleth Raguel father which yet was hir grandfather How the Church is called our mother Forsake not thy mothers teaching ¶ That is of the Church wherein the faithfull are begotten by the incorruptible séede of Gods word Geneua MOVNTAINES How Mountaines heere doe signifie Scriptures LEt them that be in Iewry flye then to the mountaines ¶ That is to say let them that be in Christs profession flye to the scriptures the scriptures of the Apostles and Prophets be the mountaines c Our Lord knowing that there should be such confusion in the last daies therfore commaundeth that Christen men yâ— beléeue in Christ willing to haue an assurance of the true faith shuld haue recourse to nothing els but vnto the scriptures Otherwise if they haue regard vnto any other thing they shal be offendâ—d and perish not vnderstanding what is the true Church and by meanes héereof they shall fall in abhomination of desolation Iewel fo 722. ¶ S.
flesh was clensed the God of Israel was reuealed vnto him he receiued the holy Ghost for thus he saith Now I know assuredly that there is none other God in all the world but in Israel He doth nothing at all he kéepeth not the law he is not circumcised but onely praieth that so much of that earth might be giuen vnto him as two mules should be able to carrie away Moreouer it appeareth that faith was not idle in him for he saith to the Prophet Eliseus Thy seruaunt will henceforth neither offer burnt sacrifice nor offering vnto any other God sauing the Lorde But in this thing the Lord be mercifull vnto thy seruaunt that when my Maister goeth into the house of Rimmon to worship there and leaneth vpon my hand and I boowe my selâ—e in the house of Rimmon when I boowe downe I say in yâ— house of Rimmon The Lord be mercifull vnto thy seruaunt in this point to whom the Prophet sayth Go in peace So was hee iustified The Iew hering this freâ—teth for anger sayth What Should the Gentile be iustified without the keeping of yâ— law Should he be compared with vs which are circumcised c. Luther vpon the Gal. fol. 91. How it was against Naamans heart to worship Idols anie more Héerein the Lord be mercifull vnto thy seruant that when my Maister goeth into the house of Rimmon to worship there and leaneth on my handâ— and I boowe my selfe in the house of Rimmon c. He feeleth his conscience wounded in béeing present at Idolls seruice therefore desireth God to forgiue him least others by his example might fall to Idolatrie for as for his owne part he confesseth that he will neuer serue anie but the true God Geneua NABVCHODONOSOR How his death is compared to Lucifer HOw aâ—t thou falne from heauen O Lucifer thou faire morning childe ¶ He compareth the death of Nabuchodonosor to the falling of Lucifer the morning starre which he calleth yâ— childe of the morning because it appeared onelye in the morning The meaning is no such thing ought to haue happened vnto thee that in earth was lyke the morning starre which no man can take out of heauen thou that wast so mightie yâ— thou destroiâ—dst what people thou wouldest and to whome it was pastime to ouerthrow nations hast receiued such measure as thou broughtest Such a like thing is there in Ezechiel 28. against king Tyrus T. M. Thou that thoughtest thy selfe most glorious as it were placed in the heauen for the morning starre that goeth before the Sun is called Lucifer to whom Nabuchonodosor is compared Geneua How Nabuchodonosor is Gods seruaunt And I will prepare Nabuchodonosor king of Babylon my seruant and will bring him vpon this land ¶ So the wicked and Satan himselfe are Gods seruaunts because be maketh them to serue him by constraint and tourneth that which they doe of mallice to his honour and glory Geneua What his pollicie was to haue of the kings seede and of the Princes of Israel That he should bring certeine of the kings séede and of the Princes ¶ His purpose was to kéepe them as Hostages and that he might shew himselfe victorious and also by their good intreatie and learning of his religion they might fauour rather him then the Iewes and so to be able to serue him as gouernours in their land Moreouer by this meanes the Iewes might be better kept in subiection fearing otherwise to procure hurt to these noble men Geneua For what purpose he set vp Image of golde Nabuchodonosor the king made an Image of golde c. ¶ Under pretence of religion and holinesse in making an Image to his Idoll Bel he sought his ambition and vainglorie And this declareth he was not touched with the true feare of God but that he confessed him of a sodeine motion as the wicked when they are ouercome with the greatnesse of his works The Gréeke interpreters write that this was done 18. yeares after the dreame and as may appeare the king feared least the Iewes by their religion should haue altered the state of his common weale therefore he meant to bring all to one kinde of religion and so rather sought his own quietnesse then Gods glorie Geneua How this place following is vnderstood Hell trembleth at thy comming c. ¶ That is euen they that be in hell will tremble when Nabuchodonosor commeth thether It is figuratiuely spoken to the further setting forth of the mischiefe of Nabuchodonosor T. M. Who is meant by Lucifer in this place of Esay Thy pride saith Esay is driuen downe to hell c. How â—ellest 〈…〉 â—ucifer from heauen which did rise in the morning and 〈…〉 will 〈…〉 vp to heauen I will aduance my selfe 〈…〉 of God I will sit in the mount of witnesse in the sides of the North I will goe vp aboue the highest of the clowdes I will be like the highest but for al that thou shalt be thrust downe to hell c. ¶ Without al nay sayth Musculus it conteyâ—eth the prophesie of the proud king of Babylon which was then to come although it be by some expounded for the fal of Satan Musculus so 10. NATION Whom he calleth a Nation I Will prouoke you to enuie by a Nation that is no Nation ¶ He calleth all prophane people a Nation that is no Nation as they are not sayd to liue but to dye which are appointed for euerlasting condemnation Esay 65. 1. Beza NAKED How this word Naked is to be vnderstood IF that we be found clothed and not naked c. ¶ They are naked that haue not the wedding garment of faith working through loue vpon them They are naked that without all shame doe giue themselues in this world to filthy wicked and diuelish conuersation putting awaye from them the spirite of God and reason It is sayd that our mantion is from heauen and not because it commeth from heauen but because that it receiueth from thence the grace or gift of immortalitie and incorruption Sir I. Cheeke How Saule is said to be naked And â—ell naked all that day ¶ Saule is sayd to fall naked for so much as he put of his kinglye apparell and putte on such as the Prophets vsed to weare in the time of prophesieng Geneua How that the people is said to be naked Sawe that the people were naked ¶ That is destitute of Gods grace wilde licentious and readie to fall into all kind of Idolatry whereby they gaue their enimies an occasion to speake euill of their God Geneua NARROVV VVAY What the narrovv vvay is ANd the way is narrow that leâ—â—eth to lyfe ¶ The narrow way is to liue after the true knowledge of the lawe and the true intent of works he that will enter in at this gate must be made a new his head will else bée to great He must be vntaught all that he hath learned to be made lesse to enter in
defused in all things to the which he hath bene accustomed to be made lesse to walke the narrow way whereby he shal finde such an heape of temptations and so continuall that it shall bée impossible to endure or to stande but by prayer and stronge faith Tindale ¶ Looke Straite gate NATVRE What Nature is NAture saith Plato is that thing that God will His meaning is that nature is subiect and obedient ot God and that there is neither chaunge nor necessitie in the course of nature but al things are ordred by Gods omnipotencie natural causes are onely the instruments of Gods will It was Gods will that Christ should take the natural substance of mans body that in al things he shuld be like vnto his brethren that his body should be a creature And as S. Austen saith should be in one place This is Gods knowne and expresse will Therfore by Platos iudgement this is nature Nature is sundrie waies defined Some doe take it to be a certeine strength voide of reson stirring vp necessarie motions in our bodies Againe some doe iudge it to be a strength which hath reson order as procéeding some certein way declaring what the cause of euery thing worketh what followeth the quicknes actiuitie Wherof no art nor hand neither workmaÌ„ is able to attaine vnto by immitation or following it Epicure doth call all thinges by the name of nature Augustine defineth it after this manner Nature saith he is a certein strength power put into things created by God which giueth to each that which belongeth vnto it Surely the very word séemeth to signifie that nature is called to be the same which is proper vnto euery thing that as grafted bred in it at the verye beginning so yâ— whatsoeuer any thing is of the birth as it were yâ— is the nature therof Lactantius saith yâ— nature is termed of the latin word Nascendo which is of birth My opinion saith Lactantius is not yâ— nature is the thing it selfe but the proper peculiar strength of the thing naturally giuen vnto it straight way froÌ„ the beginning therof whereby it receiueth yâ— qualitie which it hath not only of being but also of doing bearing begetting c. What the nature of Gods word is The nature of Gods word is yâ— whosoeuer readeth it or heareth it reasoned disputed before him it will begin immediatly to make him euery day better better till he be growne to a perfect man in the knowledge of Christ loue of the lawe of God or else make him worse worse till he be hardned yâ— he openly resist the spirit of God and then blaspheme after the example of Pharao Coran Abirâ—on Balam Iudas Symon Magus such other Tindale What the nature of God is Of the nature of God Augustine writeth on this wise All natures either is God who hath no beginning or is not God because he is the beginner therof As for yâ— which hath God for yâ— beginner of it by whoÌ„ it is some is not made some is made That which is not made yet for all that is of him either is begotten of him either procéedeth froÌ„ him That which is born is the onely sonne That which procéedeth is the holy spirit and this trinitie is of one and selfe same nature For these three be one each of them is God altogether one God immutable euerlasting without any beginning or end of time But nature which is made is called a creature God is called a creator I meane the Trinitie Musculus How the nature of any creature in it selfe is not euill howsoeuer it be vsed When Hierico was destroied all things accursed not lawfull for the Israelites to touch any thing therof yet was the gold the siluer their brasse yron vessels carried into the tresure house of the Lord and consecrated vnto him Gedeon was commaunded to take sacrifice that Oxe of his Fathers to God which his Father had sed brought vp to be sacrificed vnto Baal yea to burne that Oxe with yâ— selfe same wood that was consecreated and dedicated vnto the Idoll Bucer saith yâ— for any thing to be a note of Antichrist is not in the nature of any creature in it selfe for to yâ— end nothing was made of God but it hangeth altogether of consenting to Antichrists religion and the professing therof the which consent and professing beeing chaunged into the consent and professing Christianitie there can sticke in the things themselues no note or marke of Antichristes religion The vse of Bells was a marke of Antichristianitie in our Churches when the people by them were called to Masses and when they were ronge against tempests Now they are a token of Christianitie when the people by theÌ„ are gathered together to the Gospel of Christ and other holy actions c. Of three natures of men There are thrée natures of men One altogether beastly which in no wise receiue the law writteÌ„ in their harts but rise against Princes and rulers whensoeuer they are able to make their partie good These are signified by them that worshipped the golden Calâ—e for Moses brake the table of the lawe ere hée came at them The second are not so beastly but receiue yâ— law and vnto them the lawe commeth but they looke not Moses in the face for his countenaunce is too bright for them that is they vnderstand not that the lawe is spirituall and requireth the heart they looke on the pleasure profit and promotion that followeth the kéeping of the law and in respect of the reward kéepe the lawe outwardly with workes but not in the heart For if they might obteine like honour glory promotion dignitie and also auoide all inconueniences if they breake the lawe so would they also break the law and follow their lusts The third are spirituall and looke Moses in the open face and are as Paule saith a lawe vnto themselues and haue the lawe written in their hearts by the spirit of God These néed neither of king nor officer to driue them neither that any profer them any reward for to kéepe the lawe for they doe it naturally The first work for feare of the swoord The second for reward The third worke for loue Tindale Of two natures in Christ. ¶ Looke Christ. NAVEL What the Nauell doth signifie IN the day of thy birth when thou wast borne the string of thy Nauell was not cut off c. ¶ The Nauell signifieth the desires and delectations of man which are healed by the worde and feare of God as it is sayd Prouerbs 3. 8. But feary yâ— Lord and depart from euill so shall thy Nauell be whole The learned expound this whole sentence of the tribulation that Israel suffered in Aegypt and after among the Chaldes After the death of Ioseph when Pharao knew them not Exo. 1. wer they most abiect and vile and no man
had compassion on them TheÌ„ was the day of their birth And in like case after the destruction of Hierusalem and in their imprisonment at Babylon at both these times were they motherlesse helplesse concerning their owne strength but were yet cared for of God and receiued by his mercie The Prophet borroweth his fashion of speaking of the manners of mothers after the birth of their children which first dresse their nauells and wash them with sâ—lt then swadle them c. Such helpe had Israel none in his aduersitie in Aegypt and Babylon but lay ouer whelmed in their filthines miseries were regarded as bastards vnworthely intreated of all men Ther was no man but only God that tooke thought for them and that he onely of his méere mercie without anye of their deseruings T. M. NAZARAEANS What these Nazaraeans were in their opinions THe Nazaraeans were such as vsed no liuing creatures they abhorred the eating of flesh They allowed of Moses and of yâ— law written by him but they denied yâ— the. 5. bookes vnder his name were written by him affirming themselues to haue fouÌ„d other bookes Epiphan li. 1. Tom. 1. heraes 18. ¶ Nazaraei were Iewes which beléeued in Christ so called themselues of Nazareth They contraried the Iewes in that they confessed Iesus to be the sonne of God They erred in christian religion for that they addicted themselues wholy to the obseruation of the whole lawe Epiph. heraes 29. NECENAS What he vvas NEcenas was a noble man in Rome and a great man with Augustus Caesar and so great a â—auourer and promoter and setter forth of Vâ—â—gil Horace and such other learned men that euer since his time all those that doe notably promote helpe or â—auour students or learned men are of his name called Necenates V dal NEGINOTH What it is TO him that excelleth on Neginoth a Psalme ¶ Among them that were appointed to sing the Psalmes and to play on the instruments one was appointed chiefe to set the tune and so begin who had the charge because he was most excellent and he began this Psalme on the instrument called Neginoth or in a tune so called Geneua ¶ Caluine doth take this word Neginoth for the chiefe master of the Quere And I do Saith he deriue this word Neginoth of Nagaz which signifieth to strike and therfore I doubt not but that it was an instrument of musicke whervpon it followeth that this Psalme was to be song not onely in an high note but also with plaieng vpon instruments which were ruled and ordered by the same maister of whome mention is made Cal. vpon the. 4. Psalme ¶ Neginoth signifieth the tune or note of the instrument where after the Psalme before which it is prefixed were song for the Psalmes were song at certeine instruments but so that the swéete tune melody of the instruments prepared the minde more perfectly to perceiue the worde of the holy ditie T. M. NEGLIGENCE What negligence is NEgligence is nothing else then a priuation of that endeâ—our which we ought to applye for the gouerning of things by it the will is weakened and the chéerefulnesse of the body is diminished Pet. Mar. vpon Indic fo 247. NEHILOTH What it signifieth NEhiloth signifieth by interpretation heritages or as some will a certeine instrument of musicke T. M. NEHVSTAN What Nehustan is and how the Serpent was so called And he called it Nehustan ¶ That is a péece of brasse thus hée calleth the Serpent by contempt which notwithstanding was sette vp by the worde of God and miracles were wrought by it yet when it was abused to Idolatrie this good king destroied it not thinking it worthy to bée called a Serpent but a péece of brasse Geneua NEIGHBOVR What this word Neighbour signifieth NEighbour is a word of loue and signifieth that a man should be euer nigh and at hande and readie to helpe in time of néede As the Samaritane was to helpe his neighbour that was wounded with théeues leauing behinde with his hoste two pence to bestow vpon him more if néede were signifieng thereby that hâ— was euerye where mercifull both present and absent without faining cloaking complaining or excusing and forsooke not his neighbour as long as he had néede Tindale Who is our neighbour Augustine doth proue by many arguments that euery man is to be vnderstood in the name of a neighbour and he hath respect therein vnto the fellowshippe and companye of our common nature But yet they which doe liue in places farre off from vs albeit they be man also that cannot for all that conueniently be called our neighbours which by any occasion are ioyned vnto vs so that their necessitie may be presented vnto our senses become able to receiue of our benefites and well doings August de doct Christ. chap. 30. Et libro de vera religi ¶ My neighbour is euerye man specially which hath néede of my helpe As Christ expoundeth it in the. 10. chap. of Luke Who although he hath done mée some wronge of hurt me by any manner way yet notwithstanding he hath not put off the nature of man or ceased to bée flesh and bloud and the creature of God most lyke vnto thy selfe brieflye he ceaseth not to be my neighbour As longe then as the nature of man remaineth in him so longe also remayneth commaundement of loue which requireth at my hande that I shoulde not despise mine owne flesh nor render euill for euill but ouercome euill with good or else shall loue neuer be as Paule describeth it â— Cor. 13. Luther vpon the Gal. How our neighbour ought to be loued Loue thy neighbour as thy selfe ¶ Indéede this is brieflye spoken but yet verie aptly to the purpose No man can giue a more certeine a better or a néerer example then a mans owne selfe Therefore if thou wouldest knowe how thy neighbour ought to be loued and wouldest haue a plaine example thereof consider well how thou louest thy selfe If thou shouldest be in necessitie or daunger thou wouldest be glad to haue the loue and friendship of all men to be holpen with the counsell the goods and the strength of all men and of all creatures Wherefore thou hast no néede of any booke to instruct and admonish thée how thou oughtest to loue thy neighbour for thou hast an excellent booke of all lawes euen in thy heart Thou néedest no schoolemaister in this matter Aske counsell onelye of thine owne heart and that shall teach thée sufficiently that thou ought to loue thy neighbour as thy selfe Luther vpon the Gal. fol. 245. NESTORIVS Of this mans heresie NEstorius the heretike by birth a Germaine yet Priest of Antioch was sent for by Theodotius to Constantinople and there made Bishoppe For his crueltie hée was called a fire-brand Hée brought from Antioch a Priest in his companye whose name was Anastasius which taught in the Church that Marie was not to bée called the mother
his wife and therefore béeing thought to haue bene gelous ouer her he brought her forth before the people and sayd This is my wife and that ye might vnderstand that I am not gelous ouer her I am content for my part that any of you take her to wife which thing also hee meant as farre as the lawes of God would suffer But they which were afterwarde called Nicholaites vnderstandinge his wordes peruersly supposed that the wiues amonge Christians ought to be common Pet. Mart. vpon Iudic. fo 230. NIGHT. How night is taken in this place THe night commeth when no man can work ¶ The night is when the true knowledge of Christ how he onely iustifieth is lost then can no man worke a good work in the sight of God how glorious so euer his workes appeare Tindale How the night was diuided into foure parts Augustine in his sermon De verbis Domini the. 14 Oration◠saith that the elders diuided the night into foure parts of which euerie one conteined 3. houres which he confirmeth also by the testimonies of the holy Scriptures For it is sayd that the Lord came vnto the Apostles in the. 4. watch of the night when they laboured so vehemently in the sea that their Ship was verie néere sunke The same Father writeth the like thing vpon the. 79. Psalme The glose also in the Decrées 1. question The one Super veniente pascha maketh mention of the names of those partes of the night Conticinium Intempestem Gallicinium Antelucanum That is the bed time the dead part of y◠night the cocke crowing and the dawning of the day Pet. Mar. vpon Iudic. fol. 139. For a thousand years in thy sight c. as a watch in the night ¶ As touching this word watch we know how mē in old time were wont to diuide the night into foure watches of which each one consisteth in thrée houres a péece Now this similitude is added to make the matter séeme lesse as who wold say a thousand yeares in Gods sight differed nothing from 3. houres of the night in which men scarcely know whether they be a wake or a sléepe Caluine NILVS ¶ Looke Water of the Sea for the description heereof NIMROTH By this man was Idolatrie first inuented ¶ Looke Idolatry Why he was called an hunter IN that he was called an hunter is signified that he was a deceiuer of soules an oppressour of men And for that he withdrew men from the true religion of God he was so called NINE Of the nine that returned not againe vnto Christ. BUt where are those nine ¶ The Priestes had so abused the nine and made them beleeue that they were healed and cleansed of their leprosie by their workes other obseruaunces that they returned not to Christ to giue him praise which had only healed them as he had done the other I. Veron ¶ He noteth héere their ingratitude and that the greatest part neglect the benefites of God Geneua Of the ninth houre ¶ Looke Houre NOETVS What his heresie was NOetus denied that there were thrée persons saieng all thrée were on He called himselfe Moses and said that Aaron was his brother he said the Father the Sonne and the Holy ghost suffered in the flesh Epiph. haeres 57. NOMBER The nomber of the beast ¶ Looke Beast NOSE OF GOD. What the Nose of God signifieth THe Nose of God saith Augustine doth signifie his inspirations in the hearts of the faithfull Smoke went out at his nostrells 2. Reg. 22. 9. NOT. The meaning of these places following THou art not far from the kingdome of God ¶ When Christ had heard the discréete aunswere of the Scribe concerning the loue of God and the loue of his neighbour he said vnto him Thou art not farre from the kingdome of God that is thou hast the true knowledge of the lawe and lacketh nothing but faith and trust in me by which onely commeth euerlasting life To sit on my right hand and on my left is not mine to giue ¶ Though Christ had receiued all power of his Father yet had he not receiued it to this ende that he should giue the glory of his kingdome vnto other then his father had appointed Beside that Christ doth héere speake as a man For touching his Godhead he was and is equall with the Father Sir I. Cheeke ¶ God my Father hath not giuen me charge to bestow Offices but to be an example of humilitie vnto all Geneua Thou shalt not kill ¶ God saith to the priuate man Thou shalt not kill but to the Magistrate he saith Thine eye shall not spare Thou shalt not suffer the wicked Sorcerer to lyue Not possible ¶ Looke Impossibilitie Not seene c. ¶ Looke Happy Not chosen many ¶ Looke Chosen NOTHING The meaning of this place following ANd hath nothing in me ¶ Satan hath power ouer those that are subiect to sin for he worketh in the children of disobedience Therefore séeing the Lord was pure from all sinne Satan had no power at all in him c. But if Satan had no power of Christ why then did he preuaile so much that he brought him to the death of the Crosse For shortly after Christ died and that the most shamefull death of all other euen y◠death of the Crosse. Heare now the cause thereof in these wordes of our Sauiour following But that the world may know I loue the Father that is to say therfore I will giue place to the power of Satan and deliuer my selfe into the hands of sinners that the world may know I loue the father Marl. fol. 498. ¶ Satan shall assaile me with all his force but he shall not finde that in me which he looketh for for I am that innocent Lambe without spot Geneua NOVACIAN What the opinions were which this man held NOuacian a Priest of Rome fell from his order and called his sect Catharous that is Puritans He would not admit vnto the Church such as fell after repentaunce He was condemned by sundry notable men and in sundrye Councells Euseb. li. 6. ca. 42. He abhorred second marriage Epip haere 59. By what occasion the heresie of this Nouacian sprong About the yeare of Christ. 251. in Alexandria Dionisius ther Bishop was cruelly tormented and many other martired put to death all kindes of paines wer inuented 〈…〉 constraine them to forsake their Religion◠by which meanes diuers for feare denied Christ some before theyr paines and some in the time of their torments of which many repenting wer after by y◠Councell of Cipriate receiued into y◠Church Of this occasion sprang the heresie of Nouacian a Priest who was the first Anabaptist in Rome allowed not Priests marriage and taught that they which had once forsaken their faith should not be receiued againe to penaunce Cooper When the heresie of Nouacian was condemned About the yeare of Christ. 254. Cornelius the. 20. Bishop of Rome which succéeded Fabian condemned the
heresie of Nouacius concerning the peruerse doctrine of penance For he taught that they which had receiued Baptime and fell into sinne could not come againe to saluation And with this errour brought he many to desperation and spoyled the concord of the Church or Congregation Carion Obedience The definition of Obedience WE may make a definition of Obedience by yâ— very word it selfe which is called in Gréeke Lakai And is nothing els but a faithfull submission of minde wherby the word will of the commaunder is obeyed when both the heart and eares be attent vnto his words and will those things which be commaunded according to their abilitie be accomplished without any gain-saieng For true obedience must haue not onely an obedient hand but a following will also Wherefore they cannot be counted for obedient in whom the definition of true obedience taketh not place such as they be which doe obey in fact onely without the redy wil of minde or els in word or eare onely without doing it when they may For when the thing cannot be done the will to obey is reputed for the doing And so we say most commonly that God accepteth our good wil in steede of the fact Musculus fol. 479. What is ment by obeing in this place following To obey is better then Offering c. ¶ To obey what Mans inuention mans dreames or traditions Nay verely but GODS holy wordes his blessed Commaundements yea and to obey them is better then to offer Sacrifices which yet was ordeined and appointed by God himselfe How much better then is it then our Offerings which are inuented without any of Gods word or any mention theroff made the whole Scripture through Ioseph de antiq li. 6. cap. 9. expresseth Samuels saieng in lyke manner but his wordes are too long to rehearse T. M. OBSERVING OF DAIES How the obseruing of daies are reproued how they may be obserued YE obserue daies and months and times and yeares ¶ By the daies he vnderstandeth Sabboths and new Moones by the months the first seuenth month by the times Whitsontide Easter and the feast of Tabernacles by the yeres he vnderstandeth the yeares of Iubely or of forgiuenesse It is not ment but that we may well kéepe certaine daies not that one is holier then another but that we may haue time to come together both to preach and to heare the worde of God offering with one accord our common supplications vnto him Sir I. Cheeke ¶ Ye obserue daies as Sabboths and new Moones ye obserue months as the first and seuenth month ye obserue times as Easter Whitsontide the feast of Tabernacles ye obserue yeares as the Iubely or yeare of forgiuenesse which beggarly Ceremonies are most pernitious to them which haue receiued the swéete libertie of the Gospell and thrust them back into superstitious slauery Geneua ¶ Daies are obserued least the rude multitude should diminish their faith And certaine daies are appointed for vs to come together in Not to the intent the day should be more solemne or high in which we gather together but that great ioye maye rise to vs of our beholding one another D. Heynes OFFENCE Of three manner of offences SOme kinde of offences are to be eschewed which take their differences of their causes There is one kinde of offence that riseth of euill doctrine corrupting the doctrine of the Church He yâ— after this manner is an offence vnto others followeth the steps of the Diuell his father who ouerthrew the first man and woman with this kinde of stumbling block Gen. 3. Another kinde of offence is that which springeth of euil manners that is to wit when other folkes regarding thée do counterfaite thy euill conditions He that on this wise is an offence to man buildeth vp the kingdome of Satan and ouerthroweth the kingdome of Christ. The third kinde of offence riseth of the abuse of things which of their owne nature are indifferent which must be shunned yâ— the weak be not offended The wilfull and vngodly are to be despised and for warrant thereof we haue Christs example Of an offence giuen and an offence taken An offence is giuen then when by thy fault by thy importunitie I say thy lightnesse thou either dost or saist a thing for which thy brother hath a cause to be offended The other offence is not giuen but taken or picked out not by thy faults but by the works or wickednesse of another man As for example when thou doest sinne neither in worde nor déede when thy déedes are nothing insolent nor thy words vnseasonable when thou saist or doest the thing that is frée and lawfull for thée to say do and yet another taketh Pepper in nose and is offended with that libertie of thine Which is all one as if a man that walketh in a plaine path should â—ap to trip or stumble and presently quarrell with his companion as though he had laide a blocke in his way Bullinger fo 451. ¶ To giue offence is a great sinne For Christ doth saye Woe vnto the world because of offences It must néedes be that offences come but woe to the man by whom the offence commeth Whosoeuer offendeth one of these little ones c. Saint Paule also speaking to the bretheren that giue offence saith Through thy giuing of offence perisheth thy brother for whom Christ died and so ye sinning against your bretheren and wounding their weake consciences doe sinne against Christ himselfe Bullinger fol. 452. What it is to be offended in Christ. Happy is he that is not offended by me ¶ To be offended in Christ is to will neither to knowe Christ nor yet to beleeue in him And not to bée offended in him is to receiue him and knowledge by a perfect faith that he is our Sauiour ¶ Happy is he c. That take no occasion by Christ to be hindered from the Gospell Geneua How a man may offend God and not his owne conscience When Paule and Barnabas men elect to be Apostles by the reuealation of the holy Ghost as it is written in the second of the Acts fell out one with another for Iohn Marke as it is in the 15. of the Acts insomuch as the one forsooke the others company it cannot be denied but either Paule or Barnabas or both were in a great fault to fall out for such a trifle and yet there was neither of them both but he thought in his conscience that he did well and did contend for the glory of God So vndoubtedly the most circumspect men in their liuing and most studious to doe all their workes and to vtter all their words to the glory of God yet oftentimes they shall conceiue in theyr thoughts wish in their hearts and also speake and doe such things as shall be very great sinnes in the sight of God and yet they shall not offend their conscience nor think they doe amisse And therefore the Prophet Dauid desireth almightie God not onely
OTHONIEL How he was called the brother of Caleb THis Othoniel was called Calebs brother to whom Caleb gaue Achsa his daughter to wife for winning of Kariâ—h Sepliar that is the Citie of letters which kinde of marriage was forbidden by the lawe of Moses Leuit. 18. Therefore Othoniel did contrary to the lawe to marry his brothers daughter To this it is sayd that Othoniel was the naturall sonne of Kenes which Kenes was brother to Caleb which was the natural son of Iephune Now when Iephune the father of Caleb was dead Kenes married his mother which afterwarde had the charge of Caleb in bringing him vp wherefore Caleb notwithstanding he was the naturall sonne of Iephune was called the son of Kenes as in Iosua 14. 6. So that Othoniel was Calebs nephew and might therefore marry his daughter by the lawe Othoniel is héere none otherwise called the brother of Caleb but as Loth was called the brother of Abraham which indéed was Abrahams brother sonne As in Gen. 13. 8. Lyra. OVVNE Why Christ calleth the people of the Iewes his owne HE came in to his owne ¶ The Iewes were called Gods peculiar people because that although all Nations are his yet of his onely mercie he chose them to whome he would commit his holy word and Sacraments and among whom he would haue an open face of his Church In this place S. Iohn calleth them not his owne because they were his chosen but because they bare the name of his people and the title of his Church Traheron OXE Of the Oxe that treadeth out the corne NON alligabis os bouis triturantis in acca fruges tuas Israel thou shalt not mosell the Oxe that treadeth out the corne in the flore of the barne but forasmuch as he treadeth and as I might say thresheth out the Wheate so let him eate of the best and mosell him not Now this proposition beeing spoken litterally of the libertie that husbandmen ought to shew to their threshing Oxen Saint Paule doth drawe this proposition to an allegorie sense for where he had giuen a commandement to the lay brethren to be curteous and liberall to all them that did looke dilligently and tooke paines to teach and to instruct the congregation he rendereth as it were a cause of this his precept law by this place of the Scripture Dicit non Scriptura Non alligabis os boui trituranti Thou shalt not mosell the Oxe that treadeth out thy corne vnderstanding by the Oxe the Minister of Gods mysteries It cannot be denied now but this sentence Non alligabis os boui trituranti was first spoken of the Oxe that tooke paines for the profit of the husbandman Séeing then God would the Oxe to liue of his labours How much more then by all right and reason behoueth it them to liue liberally in this worlde by whose paines other men doe liue euerlastingly in the worlde to come So that the allegorie of this proposition Non alligabis hath a pretie quicke and a vehement kinde of probation to the purpose that Saint Paule went about more then the text spoke plainly which is this That the Ministers of spiritual things ought of duetie to reape temporall things Ric. Turnar Patience What true patience is THat which the latin Interpreters of the holy Scriptures haue translated Patience is in the Hebrue as much to say as farre from anger as we may perceiue in the Prouerbs and in Ecclesiastes In the Gréeke it is called Nouollone which signifieth sufferance patience Cicero in his booke De inuencione maketh a difference betwéene perseueraunce and patience And defineth perseuerance to be a stedfast and continuall abiding in a matter well considered and weighed and patience to be a willing and long sufferaunce of harde and painefull thinges for honesties sake and profite So that perseueraunts is the generall vertue whereby we doe constantly abide and procéede in all that which wée haue begunne vppon some good reason And that Patience is a kinde of perseueraunce when wée doe willingly and constantly suffer thinges that be harde painefull sorrowfull and to our losse I doe not mislike this definition of Cicero For euerye suffering of aduersitie ought not straight to bée called Patience for there is no man in the worlde but that he suffereth many thinges which he would not doe if hée could anye wise withstande it and yet we doe not call them all patience lyke as we doe not call them impatient neither which doe suffer no aduersitie but doe susteine it with euill will and discontented minde Therefore lyke as vnto patience there is requisite a willinge sufferaunce so it is vnpatiencie when we doe vnwillinglye striuing and with anger suffer that which we doe suffer And he did vpon a good consideration put in the definitioÌ„ of patience not onely the willing but the long sufferaunce also of euils for the vertue of patience consisteth not onely in this if the sufferaunce bée willing but there is requisite also a constancye in suffering You shall finde manye that be willing to suffer for a while but they bée soone gone and become impatient vnto them cannot be attributed true patience which is of that sorte that it must bée both willing and continuall Lyke as the fayth of them which doe beléeue for a time and do shrinke away at time of temptation is not true fayth nor their loue true which doe loue to daye and hate to morowe so it is no true patience neither if thou be patient for a season and within a while after do chaunge thy patience into impatiencie The truth of vertues cannot stand without constancie Musculus fo 522 ¶ This worde patience or patientnesse betokeneth not that men should become blockish so as they should haue no heauinesse at all nor be combred with anye griefe when they féele aduersitie but the vertue is when they canne moderate themselues and holde such a measure as they cease not to glorifie God in the middest of all their miseries nor be so ouercompred and swallowed vp with sorrowe and anguish as to quaile altogether but fight against their owne passions vntill they may be able to frame themselues to the good will of God and to say as Iob doth that he is righteous in all respects Caluine in Iob. fol. 29. How we ought to be patient vnder the Crosse. With your patience possesse your soules ¶ The soule is possessed that it perish not but is saued by patience if it through fayth in Christ doe patiently suffer in aduersitie Tindale ¶ Those possesse their soules in patience vnto whome God giueth a ioyfull minde vnder the crosse euen vnto the ende The Bible note ¶ Possesse your soules that is liue ioyfully blessedly euen vnder the crosse Geneua PAINTED VVALL How this place following is vnderstood GOD smite thée thou Painted wâ—â—l ¶ By a figuratiue speach we call him a Painted wall which pretendeth himselfe to be one thing and is an other As if a man
his Crosse and in mortifieng the peruerse and crooked disposition of the flesh We ought alwaies to beare in minde the saieng of our Sauiour Christ If any man will follow me let him deny him selfe and take vp his Crosse and follow me c. Marl. fo 432. How mans perfection is vnperfect Thou shalt loue thy Lord thy God with all thy heart with all thy soule with all thy power Ye shall not turne neither to the right hand nor to the lefte Accursed is he that standeth not in euery thing that is written in the law to performs the same And S. Iames saith Who so offendeth in one commaundement is guiltie in all And Christ saith Be ye perfect not meaning your selues by your owne abilitie but as your father is perfect which is in heauen And yet héerby he meaneth not the perfection that is in God and his Angells but onely the perfection that is required in man I beseech you saith S. Hierom hath God commaunded me that I should be the same that God is that there should be no difference in perfection betwéene me and my Lord the Creator that I should be aboue the highnesse of Angells or that I shuld haue that the Angells haue not I sayd it is possible that a man maye be without sinne if he want not will the power of God assisting him And yet I finde that besides Christ in whom all men shall be quicknesse to life there was neuer man nor neuer shall be who being in this life shall haue this perfection Wherefore doth Christ say Be ye perfect wherefore doeth Paule say As many of vs as be perfect c. Heereto S. Hierom aunswereth thus What then doe we think or what ought we to thinke that be not perfect We ought to confesse that we are vnperfect and that we haue not yet gotten nor taken that perfection that is required This is the true wisedome of a man to know himselfe to be vnperfect And as I might say the perfection of all iust men liuing in the flesh is vnperfect He hath much profited in this life that by his profiting hath learned how farre he is from the perfection of righteousnesse Our very righteousnesse it selfe is so great in this life that it standeth rather in forgiuenesse of our sinnes then in perfection of righteousnesse Iewel fo 316. 317. 318. ¶ Looke Sound PERGAMVS What Pergamus was CHurch which is at Pergamus ¶ Pergamus was the name of a famous Citie in olde time in Asia where the kings of the Atalians were alwaies resident The faith of them of Pergamus is much cōmended because they remained constant euen in the very heate of persecution Theo. Beza PEARLE What a Pearle in Scripture doth signifie NEither cast ye your Pearles before swine ¶ A Pearle hath his name among the Grecians for the orient brightnesse that is in it And a Pearle in auncient time was in great estimation among the Latines for a Pearle that Cleopatra had was valued at two hundred and fiftie thousand Crownes and the word is now borrowed from that to signifie the most precious heauenly doctrine Theo. Beza PERIVRIE How periury is made lawfull by the Popes law YE shal vnderstand that these two worthy Martirs of Iesus Christ Iohn Hus and Hierom of Prage were called to the generall Councell holden at Constaunce and faith was made to them that by safe conduct they should come safe and returne safe and yet were they contrary to the faith taken and burned And least that holy Councell should séeme to doe anye thing wherein all their sect did not consent they made this Antichristian lawe in the 19. Session Presens sancta Synadus c. This present holy Counsell doth publish and declare that there can no preiudice hurt or hinderaunce come to the Catholike faith or to the Ecclesiastical iurisdiction by reason of any safe conduct graunted by the Emperour by Kings or other Princes of the earth to any which either be heretikes or defamed of heresie for what bond or promise soeuer the same Princes haue made vnto them their safe conduct notwithstanding it is lawfull for any compitent Ecclesiasticall Iudge to enquire of the errours yea although they come to y◠place of iudgement trusting vpon their safe conduct so that otherwise they would not haue come Neither he that maketh any such promise any whit bound to performe it if he haue done that that lay in him otherwise I. Pon. PERMISSION Of Gods permission or suffering WE must note that when either the Scriptures or Fathers doe séeme God to be the cause of sinne this word permission is not there so to be added as though he only suffered men to sinne and by his prouidence or gouernment wrought nothing as concerning sinnes Indéede he letteth them not though he can but vseth them and sheweth in them his might and not onely his patience which thing Augustin vnderstood right wel and disputed against Iulianus he confuted that sentence wher it is sayd that God suffereth sinne onely according to patience and proueth that his might is also therevnto to be added by the words of Paule who wrote vnto the Romanes If God by much patience haue suffered vessells of wrath prepared for destruction to shewe forth his anger and to make knowen his might And vndoubtedly there are many things in the holy scripture which cannot alwaies be dissolued by the word of permission or patience For the heart of the King is said to be in the hand of the Lord so that he inclineth it whether soeuer it pleaseth him And Iob testifieth that it was so done as God would But as touching the sinne of the first man when yet nature was not viciated corrupted we graunt y◠the cause therof came from the will of Adam suggestion of the Diuell we saye that God permitted it because when hée might haue withstood and letted it he would not doe it but decreed to vse that sinne to declare his Iustice and goodnesse Pet. Mar. vpon Iudic fol. 167. PERSECVTION What persecution is PErsecution is an obstinate pursuing to destroy by the which there is no place of rest and quietnesse giuen but the destruction of Innocents is sought with all kinde of violence and deceits Mar. vpon Math. fol. 81. They which doe follow vpon any man for to be reuenged so that they make no ende of pursuing of him nor leaue from that which they had begun withal be rightly called persecuters although that at length they be compelled to leaue off contrary to their determination and purpose as it betideth to all persecuters which are at the last constrained whether they will or not to breake off the race and course of their persecution Some doe take the word of persecuting or pursuing to be a ful following or pursuing in all poynts As when an Hound followeth the Deare a drye foote vp hill and downe through thick and thinne c. Both senses be applyed
keyes of heauen what thing that thou binde on earth the same shall bée bound in heuen what thing soeuer thou shalt loose vpon earth shall be loosed in heauen also And to him after his resurrection doth Christ say Feede my shéepe And albeit he gaue equall power vnto all his Apostles after his resurrection and saith Lyke as my father sent me doe I also sende you take you the Holy Ghost If you shall retaine to any man his sinnes they shall be retained if you shall remitte to any man his sinnes to him they shall bée remitted Neuerthelesse because hée woulde declare vnitie he ordeined by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was endued with equall partaking both of honour and authoritie or power but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cipriane in a treatise called De simplicitate prelatorum where you may sée that Christ made all the Apostles of equall honour and like authoritie notwithstanding because he would testifie the vnitie of his Church or congregation he spake it as it were alonely to Peter when he sayd feede my shéepe and I shall giue thée Peter the keyes of heauen but in so saieng though the words séeme spoken to Peter onlye yet they were spoken to him in that he susteined the generall person of all the Church béeing as it were a common speaker for the same So that in speaking to him Christ spake vnto al other the Apostles vnto whom he gaue all the same authoritie that he gaue to Peter as you may sée both in the words of Cipriane and also the same is cléerely shewed of Saint Augustine in diuerse places but no where more plainly then in a treatise called De agone Christiano Lambart in the booke of Mar. fol. 1278. These words of Christ Louest thou me Féed my shéepe WheÌ„ they are spokeÌ„ to Peter they are spokeÌ„ to al priests ministers He addeth further and sayth Therefore wretched men while in Peter they vnderstood not Christ that is the Rocke while they will not beléeue that the keies of the kingdome of heauen are giuen not to Peter alone but vnto the church they haue quite lost the keies out of their hands Peter when he receiued the keies signified the holy Church August in Iohn Tract 50. So sayth Saint Basil Christ sayd to Peter Louest thou me Féede my shéepe in lyke sort vnto all Pastors and Doctors he gaue the same power a token whereof is this that al others bind loose equally as wel as hée Basil. in vita selâ— taria cha 23. Saint Ambrose sayth Our Lord sayd to Peter Féede my shéepe which shéepe and flocke not onely blessed Peter then receiued but he receiued the same together with vs and all wâ—e haue receiued together with him Christ saith S. Cipriane gaue vnto his Apostles like equal power Cipriane de sim. pâ—ela Saint Bede sayth The power of binding and loosing notwithstanding it séeme to be giuen onely to Peter yet without all doubt we must vnderstand that it was giuen also to the rest of the Apostles Bede in Homil. in Euangel Quem me dicunt If we speake that Peter spake we are made Peter and vnto vs it shall be sayd thou art Peter for he is the Rocke that is the Disciple of Christ. Againe he that is bound with the bandes of his owne sinne bindeth and looseth in vaine How Peter was neuer at Rome The mainteiners of the Popish kingdome do holde an opinion that Peter came to Rome the second yeare of Claudius the Emperour and dwelt there 25. yeares by whose preaching Rome was brought to the faith of Christ as both Eusebius and Saint Hierome hath written say they To this it is aunswered thus Plaine it is that Christ suffered vppon the Crosse the. 18. yeare of Tiberius the Emperour who reigned 23. yeares After him succéeded Gaius reigned foure yeares then followed after Claudius Nowe then if Peter came to Rome the second yeare of Claudius it must néedes be graunted that Peter came to Rome within a. 11. yeares after Christes death Againe on the other side it is plaine by the wordes of holy Scripture that Paule was not onely not conuerted to the fayth when Christ suffered vpon the Crosse but it appeareth also that hée was not conuerted when Steuen was stoned for the Scripture is plaine that he kept their Garmentes which stoned Steuen to death This being so Paule himselfe writeth to the Galathians that he came to Hierusalem 17. yeares after he was conuerted and that then he founde Peter there which was at the least 18. yers after the death of Christ. TheÌ„ if Peter wer yet at Hierusalem 18. yeares after Christ howe can it bée that he came to Rome the second yeare of Claudius which as they say was the. 11. yeare after Christs death Furthermore Peter was at Hierusalem not onely 18. yeares after the death of Christ but the same time also was he sent to preach the Gospell not to the Romanes but to the Iewes And it is to be beléeued that he preched the Gospell among the Iewes For when Paule wrote to the Romanes and saluted a greate manye there by name it is thought he would haue saluted Peter also if hée had then bene the chiefe Bishop there Wherefore it is a verie false lye that the Papists historiograpers doe write that Peter was first Pope of Rome and died there Bar. Ochâ—â—e Saint Hierome vpon the Epistle to the Romanes sayth that he hath read in certeine olde bookes that at the sending of this Epistle Narcissus whome with his family Paule saluteth was then the Senior of the congregation at Rome Ergo not Peter Iohn Bale in the pageant of popes fol. 9. Of the shadow of Peter That at the least way the shaowe of Peter when he came by might shadowe some of them ¶ God at the first publishing of his Gospell wrought wonders by these thinges that seemed trifles to the world which things as they were done for a time so now the lyke must not be looked for The Bible note How Peter is but a figure of the Church To thée will I giue the keyes of heauen ¶ To this Saint Austen saith that if Peter there had not bene the figure of the Church the Lorde had not sayde vnto him To thée will I giue the keies of the kingdome of Heauen The which if Peter receiued them not the Church hath them not if the Church hath them then Peter hath them not Philpot in the booke of Mar. PHARAO Whereof the word Pharao is deriued AMbrose writeth that the name of Pharao was not a proper name but rather a surname of al yâ— kings of Aegipt for at yâ— time they wer al called Pharaos as afterward they wer called Ptolomei when the Macedonians were the chiefe Lordes ouer all
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
gouernour Exaudiatte Dominus in die tribulatione protiget te nomen Dei Iacob The Lord heare thée in the day of trouble the name of the God of Iacob defend thée These words be words of praier and to be offered vnto God for the preseruation of the king Therefore when ye do pray and say The Lord heare thée vnderstand for example by this word Thée our king or chiefe gouernour and then the praier is plaine And héere by the way note that the Prophet sayth not as the olde superstition was wont our blessed Lady and all the whole companie of heuen heare thée for theÌ„ he had taught vs to cal vpon creatures which can neither heare vs nor helpe vs but the Prophet as he doth alwaies so he doth héere teach vs to crie vnto God himselfe in the day of trouble And in that he saith the name of the God of Iacob defend thée it is nothing els to say but the power the might of the most high omnipotent God of Iacob defend thée Ric. Turnar What priuate praier is Priuate praier is made vnto God by euery faithfull man in what place so euer either in the house or without doores in the closet of his hart temple of his own body For S. Peter went vp into the vppermost part of the house praier Act. 10. 9. S. Paule 1. Tim. 2. sayth I will therefore that the men pray euery where lifting vp pure hands And Christ our Lord himself very often departed euen out of the temple into the mount to pray And in the Gospell Mat. 6. he saith When thou praiest enter into thy chamber and when thou hast shut the doore pray to thy father which is in secret c. Bullinger Of publike praier Publike praier is that which is vsed vnto God in the holy assemblie according to the accustomed order of euery Church Bullinger fol. 914. PREACHERS What doctrine preachers ought to teach TEaching them to obserue all things whatsoeuer I commaund you ¶ Héere doe all Preachers learne what they should teach nothing els but Gods word nothing else but that the Lord hath commaunded them Not their owne dreames and inuentions Sir I. Cheeke ¶ Men may not teach their owne doctrine but whatsoeuerâ— Christ hath taught for he reserueth this authoritie to himselfe to be the onely teacher and author of the doctrine Geneua That we must not presume of inspiration without preaching Saule was sent by the vision to Damascus to Ananias to be instructed and yet we maye not despise the meanest minister that teacheth vs for Ananias and Philip were meane and obscure and vnknowne men this is not notable yet Paule who was notable and instructed at the féeâ—e of Gamaâ—â—el was sent vnto them by the vision Cornelius was sent to Peter The Eunuch vnderstood not till Phlip came vnto him Dauid could not vnderstand the ridle of Nathan vntil it was by Nathan himselfe expounded How Preachers ought not to yeeld to the wicked Moses sayd to Pharao there shall not one hoofe therof be left for thereof we must serue the Lord our God What weapons the preachers must vse They must fight with the word not with the swoord their weapons are praiers and teares What Preachers may flye when and in what place But if it be in such a case that the minister alone is sought after by the enimie or be forsaken of them which were his congregation or if no ruine or detriment ensue vnto the congregation by his departing then is there no cause why he may not reserue himselfe for a more commodious season But they that forsake the publike cause of the congregation goe from them that holde fast the profession of fayth these indéede be Apostatus and hirelings who Christ saith vse to flye when the woolfe comes Iohn 10. 5. We ought to followe Saint Ambrose who denied to deliuer his Churches to the Arrians although yâ— Emperour commaunded Gualter Suelacts fol. 358. This saieng when they persecute you in one citie flye to an other c. was spoken vnto the Apostles because the building of the Church depended vpon their preaching who were also but fewe in number It was méete therefore that they should be preserued vntill the worke were ended But once hauing perswaded their congregatioâ—s to the faith and hauing ended their worke it was méet that they should refuse to flye sealâ— their doctrine with their â—loud as they did indéede because then the â—earcitie of Preachers being holpen it was méete that the members of new conuerts should be confirmed c. Of generall preaching By the vse of generall preaching neither had Dauid bene touched by Nathan to repentance nor Herode bene touched by Iohn Baptist to griefe For he that speaketh generally speaketh to no man PREDESTINATION What Predestination is PRedestination is Gods euerlasting and vnchaungeable ordinaunce going in order before all the causes of saluation and dampnation whereby God hath determined to bée glorified by some by sauing them of his owne méere grace in Christ and in other some by dampning them through his rightfull iudgement in Adam and in themselues And after the custome of the Scripture we call the sormer sorte the vessells of glorye and the elect or chosen that is to saye folkes appointed to saluation before the world through mercye And the other sort we call reprobates or castawayes and vessells of wrath that is to saye appointed likewise to rightfull dampnation from euerlasting either of both which GOD hath knowne seuerally from time without beginning Theo. Beza By the eternall Predestination of GOD is vnderstoode his eternall ordinaunce whereby hée hath ordeined before the creation of the worlde that which hée hath determined to doe with all men to be glorified in them as well in his mercy as in his iust iudgement In his mercy he is glorified in shewing the riches of his glorie in his vessells of mercye which are his chosen yâ— which he hath prepared to glory in the iust iudgement he is glorified in shewing his wrath and giuing to vnderstanding his power after that he hath endured in greate patience the vessells of wrath prepared to perdition P. Viret I thinke it best with this definition to begin with that that the Logitians call Quid nominis what the worde signifieth The Grecians call Predestination Oûproris non of this Uerbe Cûporitas which signifieth to determine and appoint before For Oros is Terminus that is a bande or limit Wherefore the elect are seperated a sunder from them that are not elect the Latine men call it Praedestinatio For Destinare is nothing else but firmely to determine and constantly to appoint anye thing in the minde or by some firme decrée of the minde to direct anye thing to some one end But Predestination which wée speake of maye bée taken two manner of wayes either as touching the bringing of it to the effect as that Paule going to Damascus was conuerted to Christ and by that
and goodnesse forgiue some and some againe he doth deale extreamely with-all according to his righteous iudgement who shall be so bolde to blame him for it The words of Fulgentius and Barnard God sayth Fulgentius did not promise all things which he foretold although he foretold al things which he promised As he did not predestinate all things which he foreknew although he foreknew al things which he did predestinate He foreknew the will of men good and bad but he did not predestinate yâ— naughtie wils but the good Fulg. in his 1. booke The kingdome of God sayth Barnard is giuen is promised is declared is receiued It is giuen in Predestination it is promised in calling it is declared in iustification it is receiued in glorification Thereof yâ— is sayd Come ye blessed of my Father receiue the kingdome prepared for you So doth the Apostle saye Those whome be predestinate hée calleth whome he calleth he iustifieth and them he glorifieth In Predestination is grace in calling is power in iustification is ioyfulnesse in glorification is glorye and praise Barnard vpon the worke of the booke of Wisedome Feare not thou small flocke sayth Barnard for to you it is giuen to knowe the mysterie of the kingdome of heauen Who be those Euen them whome hée hath foreknowne and predestinate to be fashioned lyke vnto the Image of his sonne A great and secrete Councell is made knowne The Lorde knoweth who be his but that which was knowne vnto God is not made manifest to men neither doth hée vouchsafe to make any â—â—â—er pertakers of so great a mysterie but those selfe same men whome he hath forknowne and predestinate to bée his c. Barnard in his 107. Epistle to Thomas Beuerly Obiections against Predestination aunswered Because of Christ comming we must denye both Predestination or election and reprobation for if Predestination saue the one and Reprobacion condemne the other then is there nothing left for Christ and his comming is in vaine Aunswere But so many as are predestinate are predestinate in Christ without whom there is no election for those whom he predestinateth them also he calleth in Christ. Obiection If doth appoynt a fatall necessitie and so driueth men to desperation Aunswere If rather confirmeth our hope for if saluation were by vs to be gotten then we are so immutable that we should euery minute of an houre cast away our selues but it is for our safetie that our saluation lyeth in the purpose of God Obiections in S. Augustines time That the true indeuour to rise againe was taken from them that were fallen and occasion of carelesnesse ministred to them which did stand also that it taketh away the true vse of preaching and rebuking and maketh to none effect Also that before S. Augustines time this doctrine was not preached yet notwithstanding the doctrine of faith without it still defended Aunswere It ouerthroweth not the gift of preaching for Paule the Apostle of the Gentiles and the preacher of the whole world so amply and so often vrgeth it in his Epistles to the Romanes to the Ephesians and to Timothy Also Luke in the Actes of the Apostles Math. 11. and. 22. Iohn 10. 17. and. 25. For like as calling is the meane to winne them that are predestinate so consequently by preaching is our calling fulfilled and contrariwise by preaching are the wicked and reprobate made inexcusable They that are predestinate are called by preaching They that are reprobate are condemned by preaching PRESCIENE Of the prescience of God what it is WHen we attribute prescience to God we vnderstande that all things haue euer bene and perpetually abide present before his eyes so that to his eternall knowledge nothing is by past nothing is to come but all things are present and so are they present that they are not as conceiued imaginations or formes and figures whereof other innumerable things procéede as Plato testifieth that of the forme and example of one man many thousands of men are fashioned but we saye that all things be so present before God that he doth contemplate behold them in their veritie and perfection And therefore it is that the Prophets oftentimes speake of things béeing yet after to come with such certaintie as that they were alreadye done And this prescience of God do we affirme to be extended to the vniuersall compasse and circuite of the world yea and to euery perticular creature of the same Knox. in his boo against an Anab. fol. 20. PRICKE OF THE FLESH The meaning of S. Paule in this place THere was giuen vnto me a pricke in the flesh ¶ He meaneth concupiscence yâ— sticketh fast in vs as it wer a prick insomuch as it constrained Paul he being regenerate to cry out I doe not that good I would doe c. And he calleth it a pricke by a borrowed kinde of speach taken from thornes and stumpes which were very daungerous and hurtfull for the feete if a man walke through woodes that are cut downe Theo. Beza The Gréeke word signifieth a sharpe péece of wood or a pole or sticke or sharpe thing which pricketh one as he goeth through bushes or thicke places Geneua PRIEST What a Priest doth signifie THe Priest shall be as the people ¶ A Priest doth often signifie euery man that ruleth the people be it King or Prince or other common officer Iere. 6. 13. And from the Prophet to the Priest T. M. ¶ Because this was a name of dignitie it was also applied vnto them which were not of Aarons family and so signifieth also a man of dignitie as 2. Sam. 8. 18. 20. 25. 1. Chro. 18. 17. And by these words the Prophet signifieth an horrible confusion where there shall be neither religion order nor policie Ose. 4. 9. Of the Priests deceiuing of the people O my peopleâ— Ribaulders oppresse thée women haue rule of thée O my people thy leaders deceiue thée ¶ Some read â—Exactours or Extortioners He noteth the couetousnesse of Priests and Prelates God heere calleth the poore widdowes the fatherlesse and all that are destitute of the comfort of this world his people whom the Pharesies then oppressed now the Priests such as falsly boast theÌ„selues to be spiritual iustly called exactors insomuch as they require their right as they cal it more by mens traditions themby the word of God and doe not to séeke soules to God as money for themselues Oppresse that is spoyle pill and euen shaue so that they scant haue ought What house field or merchandise is there that rendreth them not somewhat whether there be children christened or marriage made or men come to the table of the Lord whether yâ— sick be visited or the dead buried there is euer somewhat to be required Furthermore they are not onely accused to be couetous but also to be women that is effeminate and womanly because they most filthelye and idly spende and wast that which they haue scraped with
iugling violence and most naughtie fashions T. M. How the Priests office ought not to be despised for the vice of the Priest When thou séest an vnworthye Priest slaunder not the Priesthood For thou oughtest not to condemne the thing but him that euill vseth a good thing Sith Iudas also was a traytour howbeit for this the other Apostles is not accused but the minde of him neither is it the fault of the Priesthoode but of the euill minde And thou therefore blame not the Priesthoode but the Priest that vseth euill a good thing For if one dispute with thée and say Séeest thou yonder Christian aunswere thou But I speake not to thée of the personnes but of the things or els how many Phisitions haue bene made slaughter men and haue giuen poyson for remedies and yet I despise not the Art but him that euill vseth the Arte. How many shipmen haue guided euill their ships yet is not the Arte of sailing euill but the minde of them If the Christen man be wicked accuse not thou the profession of the Priesthood but him that euill vseth a good thing I. Bridges How all men be Priests There is no man almost of the faithfull saith Augustine that doubteth but that the Priesthood of the Iewes was a figure of the princely Priesthoode to come which is now in the Church wherein all they be consecrated which doe belong to the body of Christ the chiefe and true Prince of Priests For now all men be annoynted whereas at that time Kinges and Priests were so onely And whereas Peter writing to christen people called them a royall Priesthood he declared y◠both the names of them did agrée vnto that people vnto whom y◠same annointing did belong In another place he saith From which time saith he those which doe beleeue be cleansed by the sanctifieng of that Baptime they be annoynted not some as it was before in the law but all for Prophets Priests and Kings By the example of the which annoynting we be admonished what manner of folkes we ought to be that our conuersation be not lesse holy then our annoynting is For from the Sacrament of this annoynting both the word of the name of Christ and all Christians that is to say such as beleeue in Christ is descended and deriued which name is naughtely and vaine applied vnto him which doth not follow Christ. And Origen saith As many saith he as be annoynted with the holy Oyntments bée made Priests like as Peter sayd to all Churches You bée a chosen sort a royall Priesthood a holy people you be therefore a Priestly kinde therefore you repaire to the holy places And Beda vpon the first Epistle of Peter Whereby saith he he doth most manifestly admonish vs that whereas we be of our selues an holy Priesthood we may be builded vpon the foundation of Christ therefore he calleth euery Church an holy Priesthoode which name of office the house of Aaron had euer in the lawe for surely we be all of vs members of the high Priest and wée be all marked with the Oyle of gladnesse And Hierom vpon the Prophet Malachy saith We be all the priestly and royall kinde which being baptised in Christ doe beare the name of Christ. These be the saiengs of those Doctors by whose testimonies it is approued that the same which is mentioned of the Priesthood of the new Testament in the places before rehearsed doth pertaine vnto all Christen persons that therfore we be all Priests Muscu fol. 251. In the new Testament Priests be called by this word Sacerdotes y◠is to say I thinke Sacrificers And thus as Christ was called Rex Sacerdos King Priest so be all true Christen men in the new Testament as is testified Apoc. 1. 5. 6. by Christ made Kings and Priests The words of the Apoc. be thus To Iesus Christ which hath loued vs and washed vs from our sinnes through his bloud made vs Kings Priests vnto God euen his Father vnto him be glory and rule for euer and euer Amen Thus saith Iohn speaking of all Christen people In like manner it is said 1. Pet. 2. where he writeth to the Christen men You quod he be a chosen generation a Regall Priesthood an holy people S. Bede expounding the same shall testifie plainly with me And S. Austen I wote wel in diuers places that all Christen men be so called Regale Sacerdotium And likewise doth Faber in his Commentaries vppon the same place Whosoeuer looketh vpon the treatise called Vnio dissidentium shall finde a multitude of auncient Fathers saiengs declaring the same Lambert in the bo of Mar. fol. 1268. How to know a true Priest To take a Priest for a Sacrificer for sinne is iniurious to Christ and we know none such in the new Testament for that Priesthood must néedes ende with the law of Sacrifice But to take a Priest as Malachy doth The lippes of the Priest shall kéepe knowledge and they require the lawe at his mouth for he is the Angell and the Minister of the Lord of Hostes. Héere finde we a better mark then the beasts marke or the flesh marke◠that is to say knowledge whereby onely he doth the message of his Lord and master and instructeth his Shéepe in the lawe of God By this marke are true Priests tried and knowen A. G. fol. 199. How the Priests are forbidden to be at the death of any of the people A Priest shall defile him at the death of none of his people ¶ The Priests be warned that they shal not come at the common wakings lamentations of the dead lest they should therby be the more vnapt to doe sacrifices wherevnto they wer properly appointed and least they should by their wéeping giue an occasion to destroy the beleefe of the resurrection of the dead T. M. How the Priests eate the sinnes of the people And they eate vp the sinnes of my people ¶ To wit the Priest◠seeke to eate the peoples Offerings and flatter them in their sinnes Geneua Of Priests mariage ¶ Looke Mariage How the Priesthood is translated S. Paule saith that forasmuch as the Priesthoode is translated no remedy the lawe must also be translated Paule indeuoureth none other but to declare that lyke as the Priesthoode is now translated from the Tribe of Leuy to Christ and his spiritual generation◠which are Priests after the order of Melchisedech so must the lawe also be translated that is to say the Ceremoniall law which prescribeth vnto the Leuites the kinde and order of their sacrifices must now be translated altered For Moses prescribeth nothing to this Priesthood that is after the order of Melchisedech The Priests of this order must follow the example of their first and chiefe Priest Iesus Christ who offered vp his owne body and none other sacrifice so must we if we be Priests of that order offer vp our bodies a lyuely and acceptable sacrifice vnto
How can a man be borne in his age Againe How can those things be done Of vaine questions The Serpent moued this vaine question why hath God forbidden you to eate of the Trée of knowledge of good and euill The Apostles asked this vaine question Lord when wilt thou restore the kingdome of Israel whom Christ controlleth It is not yours to know times or the moment of times Peter asked this vaine question of his fellow Iohn Lorde what shall this Iohn doe The Saduces moued this vaine question Lord if a woman haue 7. husbands who shall be her husband in the latter day This man moued a question why men and Angels were not made both of one mattere This man asked this question whether God be alone or hath mo Gods with him This man moued a question whether the Church can be in any other place then in Africke This man asked a question whether the virgin Mary were corrupted in bringing forth her sonne This man moued this question whether that when a man is purged with Baptime an hog goe forth at his mouth or no This man asked this question whether the word were changed into bones flesh or haire or no This man moued a question whether the holy Ghost doe wéepe in men as he doth speake in men This man moued this question whether the world be made of the diuell because it is an euill world This man moued this question whether the holy Ghost may be commaunded by the Sonne This man moued this question whether a man may professe both Iudisme and Christianisme This man moued this question whether that by frée will a man may catch the kingdome of heauen This man moued this question whether the honour of Christs diuinitie were giuen him of duetie or no This man asked a question whether a sinner ought to be baptised Because it is sayd the oyle of a sinner shall not fasten thine hand This man asked this question whether a mans soule deserued to sinne before it did sinne c. Of foolish questions of Schoolemen Whether there were any instant in the generation of God the second person Whether in Christ there be mo â—aluations then one Whether God the Father hath the Sonne Whether Christ might possible haue taken vppon him the likenesse of an Asse of a woman of a féend or of a Goord How that Goord should haue preached done miracles or haue hanged vpon the Crosse. And what Peter should haue conâ—ecrated if he had consecrated what time Christs body hang vpon the crosse Or whether Christ being so transformed into a Goord he might at the same time be called man also Whether after the resurrection men doe eate and drinke or no Whether it be lesse sinne to slaye a thousand men then once on the Sabboth or Sunday to â—lout a poore mans shooe Whether mens soules be bred within them or come from without into them What yeare Christ will come vnto his iudgement Whether the Starre that did shine to the wise men at the birth of Christ were a Starre or an Angell Whether a Mouse canne eate Christes bodye or no And if shée doe eate it what daunger canne bee leuied vppon her head These and such like bée fonde and foolish questions Rabbi What this word Rabbi doth signifie AND to bée called Rabbi ¶ This word Rab signifieth one that is aboue his fellowes and is as good as a number of them And we may sée by the repeating of it how proude a title it was Now they were called Rabbi which by laieng on of handes were vttered and declared to the world to be wise men Theo. Beza ¶ Christ forbiddeth not to giue iust honour to magistrates maisters but condempneth ambition and superioritie ouer our brothers fayth which office apperteineth vnto Christ. Geneua ¶ The chiefe purpose of Christ in this place is to teach vs not so to depend vpon men as though it were not lawfull to breake their decrees or to decline from their authoritie for there is one onely Father Lorde Maister to whome wée are so bounde that by no meanes we may decline at any time from his precepts D. Whitegift They sayde vnto him Rabbi ¶ The name of Rabbi was common to great men and such as were of honour and great calling But héere the Euangelist sheweth an other vse of this worde in his time namely that Doctours and interpreters of the worde of God were saluted with this name although therefore as yet they knewe not Christ to be the onely maister of his Church yet notwithstanding they béeing moued with the title that Iohn gaue vnto him they do count him as a Prophet and a teacher which is the first steppe to aptnesse to be taught Marl. vpon Iohn fol. 34. RACHA What the word Racha doth signifie RAcha is a reprochfull worde of Hebrewe and signifieth Thistles or Brambles Finallye it is a rebukefull worde signifieng the extremitie of the person that speaketh it ¶ It signifieth in the Sirians tongue an idle braine and is spoken in contempt Geneua ¶ Chrisostome sayth that it is a worde of the Sirians speach by which is shewed that the minde is moued to anger But vnder this worde foole doth Saint Austen and Chrisostome vnderstand all manner of iniury opprobrious spitefull wordes Tindale ¶ This worde Racha in English signifieth ill or affliction Christ meaneth there that he onely is not a murtherer that by hand killeth his brother but also hee that curseth or desireth euill to his neighbour as those doe that bid the Pestilence the Feuer quartaine Saint Antonies euill or such other execrations and should be punished as heretikes and blasphemers of God as ye may read Leuit. 20. 9. Gen. 27. 29. 1. Cor. 5. 5. Such euill sayers hath no part in the kingdome of God He that calleth his brother foole that is to say contemne him mocking or as men call it now a daies flowting or lowting committeth such murther as is worthy hell fire and eternall dampnation the which vice is reprehended Psal. 56. And was so abhorred of the Gentiles that manye would rather suffer death then susteine the slaunder of a pestilent tongue C ham that cursed his Father Gen. 9. The Philistines that counted Sampson for a foole Iudic. 16. Michol that lowted Dauid her husband 2. Reg. 6. The Ammonites the contemned Dauids ambassadours 1. Reg. 10. The Boies that mocked Elizeus the Prophet God punished the same with death more cruell then the magistrates doe punish murtherers Whooper RACHEL The opening of this place following RAchel wéeping for her children c. ¶ To declare the greatnesse of Gods mercie in deliuering the Iewes he sheweth them that they were lyke to the Beniamites or Israelites that is vtterly destroied and carried awaye insomuch that if Rachel the mother of Beniamin coulde haue risen
the winde doth signifie a man inconstant As in Math. 11. 7. and Luke 7. 24. Geneua What is meant by the brused Rede A brused Réede shall he not breake c. ¶ By the brused Réede and smoking flaxe the aduersaries of Christ the Scribes and Pharesâ—es are vnderstoode whose power is likened vnto a brused Râ—ede and their furâ—e wherwith they persecuted the innocent vnto smoking flaxe so that it had bene as easie for Christ to haue destroyed them as it is to breake a sunder a brused Réede or to quench smoking flaxe Some suppose that the same should be vnderstoode of the Publicans and sinners whom he did not contemne nor despise but mercifully called them vnto him Sir I. Cheeke A brused Réede c. ¶ That is he will beare with them that is infirme and weake Geneua READING What profit commeth of reading holy Scripture AVgustine sayth Reading cléereth and purgeth all things who will euer be with God must euermore pray and read Aug. de tâ—mpor sermo â— If we either read not the Scriptures our selues or bée not desirous to heare other read them then are our 〈…〉 dictnes turned into wou 〈…〉 and then where we might haue had remedy we shall haue iudgement Aug. Ser. 55. Heare me ye men of the world get ye the Bible that most wholesome remedy for the soule if ye will nothing else yet at the least get the new testament S. Paules Epistles the Acts that may be your continuall and earnest teachers Chrâ— vpon the Coll. in hâ— 9. Homâ—â— Isidore saith saith that reading bringeth great profit to the hearers Tertulian saith when ye come together to the reading of holy Scripture wée féede our faith with these heauenly voyces we raise vp our affiaunce wée fasten our hope And againe he calleth the reading of thâ— scriptures the féeding of our fayth Let one of you take in hand the holy booke let him call his neighbours about him by the heauenly words let him water their mindes and also his owne Chris. in Gen. hom 6. Being at home we may both before and after meat take the holy booke in hand thereof receiue great profit and minister spirituall foode vnto our soules Chris. in Gen. Homi. 10. Would God we would all doe according as it is written Search the Scriptures Origen in Esay Homi. 10. Harken not héereto onely héere in the Church but also at home let the husband with the wife the father with the childe talke together of these matters and both to and fro let them enquire and giue their iudgements and would God they wold begin this good custome Chrisost. in Math. Homil. 78. Looke Scripture REGENERATION What this word Regeneration importeth THis worde Regeneration importeth as much as a man might say new birth As if after that wée were once borne we are borne yet againe And therefore it importeth forthwith a reformation fo the man which is a rising againe from the dead which is wrought in the spirit as the last resurrection shall be wrought in the flesh Pet. Viret Regeneration standeth chiefly in these two points In mortification that is to say a resisting of the rebellious lusts of the flesh and in newnesse of life whereby we continually striue to walke in that purenesse and perfection wherewith we are clad in Baptime How Regeneration is taken in these places following Ye which followed me in the regeneration c. In this worke whereby the world is chaunged renued and regenerate or to ioyne this word with the sentence following and so take regeneration for the day of iudgement when the elect shall in soule and body enioy their inheritaunce to the end that they might know that it is not sufficient to haue begun once Geneua By the washing of the new birth ¶ Baptime is a sure signe of our regeneration which is wrought by the holy Ghost Geneua How this place is vnderstood Except a man be borne of water and spirit ¶ Nichodemus vnderstoode not the opinion concerning regeneration or newe birth of man Therefore our louing and mercifull Sauiour more plainely expoundeth these things which before he spake mystically teaching that to be borne againe is nothing else but to be borne of water and of the spirit and that the same is the true manner of regeneration But all men for the most part by this sentence of our Sauiour Christ vnderstand Baptime and many of them doe héereby make Baptime so necessary that they affirme it impossible for a man to attaine to saluation except he be washed with the water of Baptime so disorderly they include the assuraunce of our saluation vnder the signe when as the whole Scripture attributeth the grace and power of regeneration to the Holye ghost as maye appeare in diuers places of Scripture but specially by these places noted in the margent And as touching this place we ought to vnderstand the same simply of mans regeneration and not of Baptime For the purpose of Christ was to exhort Nichodemus to newnesse of life because he was not capable of the Gospell vntill he was a newe man Therefore this is the simple meaning of this place That it behooueth vs to be born againe that we may be the sonnes of God and also that the Holy ghost is the Author of the second birth Marl. vpon Ioh. fol. 66. REYNES What they signifie YE shall vnderstand that the reynes or kidneyes of a man is that intire part from which springeth chiefely the strength the desire of naturall generation which effect or desire in man because of all other effects it is the most mightiest therfore the Scripture vseth to call the secrets or the priuie thought or effects of a man by the name of the reynes or the kidneyes Insomuch as when the Scripture saith that God knoweth all our harts our thoughts then the Scripture saith Scrutans corda reâ—es Deus God is the searcher of hearts and reynes that is of the most priuie and secret thoughts that be in man R. Tur. Trye out my reynes and my heart ¶ By the heart and reynes will he signifie the delectations and affections of yâ— flesh which let him to follow God As in the Psa. 16. 7. T. M. ¶ My reynes also teach me in the night ¶ God teacheth me continually by secret inspiration Geneua ¶ Examine my reynes and my heaâ—t ¶ My very affections and inward motions of the heart Geneua Thou hast possessed my reynes ¶ Thou hast made me in all parts and therefore most needes know me Geneua Thou art néere in their mouth and farre from their reynes They professe God in mouth and denye him in heart which is héere meant by the reynes Esay 29. 13. Math. 15. 8. Geneua REIOICE Wherefore we should chiefely reioice REioice because your names are written in heuen ¶ Though we should worke miracles and cast foorth diuells yet ought
teach thée wit learne thée to tame thy body subdue it cast a low foundation that in time thou maist the better resist the assaults of the Diuell the world and the flesh This doth Frith teach of Repentance let the world take it as they will but Christs Shéepe doe heare his voice I. Frith fol. 74. REPROBATION A definition of this word Reprobation REprobation is the most wise purpose of God whereby hée hath before all eternitie constantly decréed without any iniustice not to haue mercie of those whom he hath not loued but hath ouerhipped that by their iust condemnation he might declare his wrath towards sinners and also his glory Pet. Mar. vpon the Rom. fol. 293. How the iust cause of reprobation is hid vnto vs. We say not that Gods ordinaunce is the cause of reprobation but we affirme that the iust causes of reprobation are hid in the eternall counsell of God known to his godly wisdome alone but the causes of sin of death damnation are euident manifestly declared to vs in the scriptures to wit mans frâ—e-wil consenting to the deceiueable perswasion of the diuell wilful â—inne and voluntary rebellion by which entred death into this world the contempt of graces and Gods mercies offered with the heaping vp of sinne vpon sinne till damnation iustly came The causes I say of sinne death and damnation are plainly noted vnto vs in Gods holy Scriptures But why it pleased God to shewe mercie to some and denie the same to others because the iudgments of God are a deuouring depth we enter not in reasoning with him but with all humilitie render thanks to his Maiestie for the grace and mercie which we doubt not but of his frée grace we haue receiued in Christ Iesu our onely head Knox. RESERVING OF BREAD ¶ Looke Bread REST. How rest is heere vnderstood IF they shall enter into my rest ¶ God by his rest after the creation of his workes signified the spirituall rest of the faithfull yet he sware to giue rest in Canaan which was but a figure of the heauenlye rest and dured but for a time Geneua How rest is taken heere for the lande of Canaan They shall not enter into my rest ¶ That is into the lande of Canaan where he promised them rest Geneua How rest is sometime taken for doctrine This is the rest giue rest to him that is weary ¶ This is the doctrine wherevpon ye ought to staye and rest Shewe to them that are wearie and haue neede of rest what is the true rest Geneua RESVRRECTION How that we all doe rise by Christ. I Am the resurrection and the life ¶ That is I am the Author of resurrection and life For those that beleeue in me will I raise vp at the last day vnto life euerlasting those that are dead shall lyue by me because they beléeued in me Tindale ¶ Christ restoreth vs from death to giue vs euerlasting life Geneua The meaning of this place following Since they are the children of the resurrection ¶ That is men pertakers of the resurrection For as we say truly yâ— they shall lyue indéede which shall enioye euerlasting blisse so doe they rise indéede that rise to lyfe though this word resurâ—â—ction be taken generally it betokeneth also to the wicked which shal rise to condemnation which is not properly life but death Beza ¶ For although the wicked rise againe yet that life is but death and an eternall destruction Geneua Infallible tokens of Christs resurrection By many infallible tokens c. He calleth these infallible tokens which were otherwise termed necessary now in that Christ spake and walked and eate and was felte of manye these are sure signes and tokens that he truely rose againe Beza What the first resurrection is This is the first Resurrection ¶ Which is to receiue Iesus Christ in true faith and to rise from sinne in newnesse of lyfe Geneua Of two resurrections Ther be two sorts of resurrections expressed in Gods word of which it is written Likewise as Christ was raised vp from death by the glory of the father euen so we also should walke in a new life This new life is the resurrection from sin Christs raising is the other resurrection that is of the bodye which began in Christ the first fruits of the dead for Paule saith He that raised vp Christ from death shall quicken our mortall bodyes and in another place It shall rise a spirituall bodye Roger Hutchynson REVVARD How reward is deserued HE shall not loose his reward ¶ That is whatsoeuer thou workest at the commaundement of God thou shalt haue the same rewarde therefore that appertaineth to a faithfull worker which is life euerlasting not that it is due to thy work but to thy faith out of the which thy worke proceedeth for wée receiue that promise by faith and not by workes Tindale Shall reward thée openly ¶ We ought not to thinke because that Christ maketh héere mention of a reward that we do merit or deserue any thing but rather we ought to acknowledge that God of his méere mercie rewardeth in vs his owne giftes for what hath he that giueth almes that he hath not receiued He then that giueth any manner thing to a poore man giueth not of his owne but of those goods that he hath receiued of God Sir I. Cheek Or els ye shall haue no reward of your father which is in Heauen ¶ This word Reward is alwaies taken in the Scriptures for a frée recompence and therefore the schoolemen doe fondly set it to be aunswerable to a deseruing which they call merite Concerning this word Merces Reward there hath bene much strife The occasion of the Contention hath bene this Forasmuch as that thing which euery man shal receiue of God according to the measure of his good workes and godlinesse of this lyfe Christ doth call it Merces multa copiosa Therefore some haue gone about to proue that we by our good works otherwise called merites doe deserue Heauen and then if that be true as Saint Paule saith Christ died but in vaine For and if the benefite of iustification come by workes then no gramercie for the grace of God for the merites of Christ. To solute therefore this cauillation learned men doe grâ—unt that the quyethesse of conscience good name and good fame in this lyfe and lyfe euerlasting after this lyfe is called Merces not for because that our merites or good déeds in this life be able to deserue the ioyes of heauen For as Paule saith Non sunt condigne passionis c. Nor againe it is not called Merces because that the merits and good workes that we doe are but Gods giftes Qui operatur in nobis velle perficere but our receipt is called Merces reward albeit most meruailously surmouÌ„teth all our deseruings be they neuer so great To this ende and purpose to prouoke vs
himselfe the Empires both of God and man Hitherto Chrisostome And it is manifest to all men that the papaâ— grew tooke increase by the decay of the Empire at the fall of the Monarch they challenged full possession of all dominion both spirituall and temporall Of the same iudgement is S. Hierome writing vpon the same place of Paul vnto Aglasia in the eleuenth question whose words are these Nec vult aperti c. Neither will he openly say that the Romane Empire should be destroied which they yâ— gouerne it thinke to be euerlasting wherefore according to the reuelation of S. Iohn In the forehead of the purple whoore ther is written a name of blasphemy which is Rome euerlasting The same Hierome in his 13. booke of his Commentaries of the Prophesie of Esay vpon the 24. chapter writeth thus Licet ex eo quod iuxta septuaginta c. Forasmuch as the seauentie Interpreters write not the daughter Babylon but the daughter of Babylon some do interpret the rest not Babylon in Chaldea but the citie of Rome which in the reuelation of S. Iohn the Epistle of Peter is specially called Babylon The same in his preface vnto the booke of Didimus De spiritu sancto which he translated out of Greeke into Latin writing to Pauinianus he vttereth these words Cum in Babylone versarer c. Of late saith he when I was in Babylon was an inhabitant of the purple harlot liued after the lawes of the Romaines I thought to intreate somewhat of the holy Ghost The same writing to Marcella a vertuous gentlewoman of Rome whom he allured to forsake Rome to dwell néere vnto him in Bethleem one especiall reason that he vseth to perswade her is this that as Bethleem whither he would haue her to repaire is situated in the holy land and the place consecrated to the birth of Christ so Rome where she desired to remaine was the Babylonicall harlot according to the Reuelation of Saint Iohn appointed for the birth of Antichrist which there should arise and exercise tyrannye and from thence shoulde deceiue the whole world with his wicked wiles Hue vsque Hieronimus Ambrose writing a Commentarie vpon the Reuelation of S. Iohn is of the same iudgement Primasius also a verye auncient writer who lykewise Commenteth vppon the Apocalips expoundeth these Prophesies of Antichrist to bée fulfilled in the Romane Empire Augustine in his worke De ciuitate Dei not once or twise but oftentimes is bolde to call Rome Babylon and Babylon Rome As in his 6. booke and. 17. Chapter he calleth Rome an other Babylon in the West And in his 18â— booke and second chapter hée calleth Babylon of Chaldea the first Rome and Rome of Italy the second Babylon willing men to consider that in the beginning of the Citie of God which was the Church in Abrahams time the first Rome that was Easterne Babylon her enimie was builded in Chaldea about the same time that the first Babylon was destroied least the citie of God should lacke her enimie the second Babylon which is Rome in Italy was erected Hue vsque August ¶ Looke more in Antichrist Babylon If Caput come of Capio which signifieth take TheÌ„ may Rome wel be called so which nothing doth forsake If you decline Capio capis and to the grounds come Her nets are large cannot misse to caâ—ch both all and some RVDIMENTS What these Rudiments were and wherefore they were called poore WEake and beggerly Rudiments ¶ The poore and weake Rudiments be circumcision sacrifices the choise of daies and meates and other obseruation and kéeping as a thing necessarie to obteine euerlasting life the grace of God He calleth them poore or weake because they be not nor consist of themselues whose nature onely consisteth in signifieng And what strength so euer they haue that they haue because they import or signifie some waightie thing Doctor Heynes ¶ The Galathians of Panims beganne to be Christians but by false Apostles were tourned backward to beginne a new the Iewish ceremonies and so in stéed of going forwarde toward Christ they ran backward from him Geneua Sabboth Wherefore the Sabboth was instituted YE shall doe no labour therein but hallowe the sabboth as I commanded your fathers ¶ The foundation of the faith is to beléeue Gods premise that he made the whole world doth also gouerne it further that he knoweth will iudge all things c. Those things did the law require in keping of the sabboth to confesse both with word and signe to giue diligent héed to the hearing interpreting of the law to thinke of the glory of God to reléeue the faithful soule with the foode of the word to minister occasion also vnto the simple that they likewise might attempt such things in their houses amongst their household folks to be pitifull ouer the wearines of such neighbours as laboured sore al the wéeke long reléeue them to attend giue héed to the exercises of the spirit to the consolation and comforting of their neighbours not onely to absteine from outward works and fulfill their appetites and lustes for that did the Lorde forbid The Sabboth should bée applyed to the lawfull seruing of God not to sinfulnesse and wantonnesse It is commaunded to be sanctified and not polluted and defiled with naughtinesse To God alone must wée also kéepe it and call on his name Other Gods or Gods fellowes ought we not to enquire of nor fall downe vnto them But when such occasions come as turne our rest into occupation labour then ought we remember that the Sabboth was ordeined for man not man for the Sabboth So that in the meane season the feare of God and the charitie towards our neighbour which are the chiefe and principall things in the obseruation of the Sabboth be not lightly regarded T. M. A Sabboth of rest it shall be vnto you ¶ Sabboth feasts and new moones signifie the ioye and gladnesse of the conscience the renuing of man and the rest wherein wée rest from our owne workes not doing our wills but Gods which worketh in vs through the Gospell and gladde tidings while wée earnestly beléeue it Exech 20. 12. Exo. 20. 8. 31. 13. Deut. 5. â—4 God rested the seauenth day ¶ What we should learne in this we may plainly sée in the commaundement Kéepe holye the Sabboth day for that day was instituted for this cause because then God rested from his works in that day a rest is commaunded vs that in it we should do no manner of worke and why déerely beloued shall we rest God is not pleased with idlenesse he will not haue vs like the idle men yâ— in the ninth houre of the day stand still idle in the market but God commaunded vs to kéepe that day holy vnto him which is to serue him in it and not our selues
Deering And went into the Sinagogue on the sabboth day sat down ¶ The truth neuer feareth the light but commeth forth boldly as it appeareth by Paule Barnabas which entered into the common Sinagogue Also héere we doe learne why the sabboth was instituted not for vaine sports and pastimes but that vpon that day the people should giue themselues to praier to read heare the word of God Sir I. Cheekeâ— How the Priests brake the Sabboth and were blamelesse ¶ That on the Sabboth the Priestes in the Temple brake the Sabboth and are blamelesse ¶ Not that the Priests brake the Sabboth in doing that which was commaunded by the lawe but he speaketh this to conâ—ute the errour of the people who thought the Sabboth broken if any necessary worke were done that day Geneua Sée that ye kéepe my Sabboth ¶ The Sabboth beside that it serued to come heare the word of God to seeke his will to offer and to reconcile themselues vnto God It was a signe vnto them also did put them in remembraunce that it was God that sanctified them with his holy spirit and not they themselues with their holy workes T. M. What is meant by the second Sabboth It came to passe in the second Sabboth ¶ Epiphanius noteth well in his treatise where he confuteth Ebion that the time when the Disciples plucked the eares of corne was in the feast of vnleuened bread now wheras in these feasts which kept many daies together as the feast of tabernacles and the passeouer their first day and the last wer of like solemnitie Leâ—â— 23. Luke fitly calleth the last day the second Sabboth though Thâ—ophilact vnderstand it of any of them that followed the first Beza The feasts which conteined many daies as the passeouer and the feast of tabernacles had two Sabboths the first day of the feast and the last Geneua A sâ—ieng of S. Austen concerning the Sabboth It is lesse euill saith Saint Austen to goe to plough then to play vpon one of those daies meaning the Sabboth daies Why the Machabees fought on the Sabboth Obiection The Machabees fought and defended themselues vpon the Sabboth day notwithstanding God had appointed that day to rest Aunswere The Machabees might lawfully defend themselues vpon the Sabboth day for Christ expoundeth the law man is not made for the Sabboth but the Sabboth for the man And the Iewes did euil saith Dâ—do being besieged vpon the Sabboth day to stand to yéeld them vnto their enimies Yet did not the Machabees proclaime yâ— it shuld be lawfull vpon the sabboth day to go to the field The meaning of this place following And beare no burden on the Sabboth day ¶ By meaning the Sabboth day he comprehendeth the thing the is thereby signified for if they trangressed in the ceremony they must néeds be culpable of the rest Read Exo. 20. 8. And by the breaking of this one coÌ„mandemeÌ„t he maketh them transgressours of yâ— who le law for as much as the first second table are conteined therin Geneua The signification of the Latine word Sabbathum Sabbathum was among the Iewes accompted the seauenth day in the which they fasted in remembrance of the seuen daies in the which they were fatigate going fasting in the desart of Arabia or they came to the mount of Sinai S. Austen vpon the Psalmes writeth the Sabbathum is taken three maÌ„ner of waies for ye. 7. day is called by the name in the which almightie God rested after his worke of 6. daies Sabbathum is also eternall quietnesse Moreouer Sabbathum is the conscience of a quiet minde aduaunced by hope of the time to come not being shakeÌ„ or vexed with stormes of things present Eliote Look Winter SACKCLOTH What the wearing of sackcloth signifieth SAckcloth shéering of mens heads renting of their garments and casting of dust and ashes vpon them were â—okens of repentaunce or els of great sorrow among the people of the East countries in olde time Cal. vpon Iob. fol. 29. SACRAMENT What Sacrament is A Sacrament saith S. Austen is the signe of an holy thing ¶ If it be the signe of an holy thing then it is not the very thing it selfe which it doth signifie I. Frith It séemeth to me that a Sacrament is an outwarde signe wherewith the Lord sealeth to our consciences the promises of his good will towards vs to sustaine the weaknesse of our faith And we againe on our behalfes doe testifie our godlinesse towards him as well before him and the Angells as before men We may also with more briefenesse define it otherwise As to call it a testimonie of Gods fauour towards vs confirmed by an outward signe with a mutuall testifieng of our godlinesse towards him Whether of these definitions it differeth nothing in sense from the definition of S. Augustine which teacheth that a Sacrament is a visible signe of an holy thing or a visible forme of an inuisible grace but it doeth better and more certainely expresse the thing it selfe for whereas in the briefenesse there is some darknesse wherin many of the vnskilfull sort are deceiued I thought good in more wordes to giue a fuller sentence that there should remaine no doubt Cal. in his Instit. 4. b. chap. 14. sect 1. A Sacrament as S. Austen defineth it is a signe of an holy thing But if the Sacrament be Christs body as the Papists say it is then can it not be a Sacrament that is the signe of an holy thing for it is the holy thing it selfe So that they must either deny the sacrament to be the body bloud of Christ either els the Sacrament therof For one thing cannot be both the signe the thing signified because they be in that respect most contrary the one to the other Crowley A Sacrament is a visible signe ordeined of Iesus Christ as a seale to confirme vs the better in the faith of the promises the which God hath made vs of our saluation in him Vnet Sacrament is a signe representing such appointments and promises as the Raine-bow representeth the promise made to Noe that God will no more drowne the world Tindale This word Sacrament is as much to say as an holy signe and representeth alway some promise of God as in the olde Testament God ordeined that the Raine-bow should represent and signifie vnto all men an Oth that God sware to Noe and to all men after him that he would no more drowne the worlde with water so the Sacrament of the body and bloud of Christ hath a promise annexed which the Priest should declare in the English tongue This is my body that is broken for you This is my bloud that is shed for many vnto the forgiuenesse of sinnes This doe in the remembraunce of mée â—aith Christ. Luke 22. 19. and 1. Cor. 11. 24. If when thou seest the sacrament or eatest his body or drinkest his bloud thou haue this promise fast in thy heart
saith S. Austen that the manners of euill men hinder not the sacraments of God that either they vtterly be not or be lesse holy but they hinder the euill men themselues so yâ— they haue the sacraments to witnesse of their damnation not to helpe of their saluation And all processe spoken there by S. Austen is spoken chiefely of Baptime against the Donatists which said yâ— Baptime was naught if either the Minister or receiuer were naught Against whom S. Austen concludeth that the sacraments themselues be holy and be all one whether the Minister or receiuer bée good or bad Cranmer fol. 63. What the olde fathers doe teach of the sacrament Ireneus S. Agustine and other auncient Doctors yea and the Canon law doth teach there must be both the outward Element which in Baptime is water and in the Lords supper bread and wine and the outward grace as the two principalls thereof Take away the bread and wine and then it is no sacrament How the sacrament is our body Because Christ hath suffered for vs he hath betaken vnto vs in this sacrament his body and bloud which he hath made also euen our selues for we also are made his body by his mercie we are euen the same thing that we receiue And after hée saith Now in the name of Christ ye are come as a man wold say to the Chalice of the Lord there are ye vpon the Table and there are ye in the Chalice ¶ Héere ye may sée that the Sacrament is our body and yet it is not our naturall body but in a mysterie I. Frith If you wil vnderstand the body of Christ heare the Apostle which saith Ye are the body of Christ members 1. Cor. 12. 27. Therefore if ye be the body of Christ members your misterie is put vpon the Lords Table ye receiue the mysterie of the Lord vnto that you are you aunswere Amen and in aunswering subscribe vnto it ¶ Héere we may sée the Sacrament is also our body and yet is not our naturall body but onely our body in a mysterie that is to say a figure signe memorial or representation of our body For as the bread is made of many graines or cornes so we though we be many are bread one body for this propertie and similitude it is called our body beareth the name of the very thing which it doth represent and signifie I. Frith As the sacrament of the Altar is our body euen so it is Christs First vnderstand ye that in yâ— wine which is called Christs bloud is admixed water which doth signifie the people yâ— are redéemed with his bloud so that yâ— head which is Christ is not without his body which is the faithful people nor the body without the head Now if the wine when it is consecrate be turned bodely into Christs bloud then it is also necessary that the water which is admixed be bodely turned into the bloud of the faithfull people for wheras is one consecration must folow one operation whereas is like reson ther must follow like mysterie But whatsouer is signified by the water as concerning the faithfull people is taken spiritually therefore whatsoeuer is spoken of the bloud in the wine must also néedes be taken spiritually This is Bartrams reason vpon a. 700. yeares since How in the sacrament there can be no accident without his substance In the sacrament of the Altar saith I. Puruay after yâ— consecration ther is not neither can be any accident with yâ— substance but ther verely remaineth the same substance the very visible incorruptible bread likewise the very same wine yâ— which before yâ— consecratioÌ„ wer set vpon the Altar to be consecrate by yâ— Priest likewise as wheÌ„ a PagaÌ„ or Infidel is baptised he is spiritually coÌ„uerted into a meÌ„ber of Christ yet remaineth yâ— very same maÌ„ which he before was in proper nature substaÌ„ce B. of M. 649. Of a new article inuented in the sacrament Innocentius the third Pope was the head of Antichrist who after the letting loose of Satan inuented a new Article of our faith a certaine fained veritie touching the sacrament of tâ—e Altar that is to say that the Sacrament of the Altar is an â—â—cident without a substance But Christ his Apostles do teach manifestly yâ— the sacrament of the Altar is bread the body of Christ together after yâ— manner yâ— he spake And in yâ— he calleth it bread he wold haue the people to vnderstand as they ought with reason that it is very and substanciall bread no false nor fained bread In the b. of Mar. fol. 649. Of the sacramentall chaunge Of the sacramentall chaunge S. Bede which was about 900. yeres agoe saith thus The creature of the bread wine by the ineffable sanctification of the spirit is turned into the sacrament of Christs flesh and bloud In sacraments saith S. Augustine we must consider not what they be of themselues but what they doe signifie S. Ambrose saith What sawest thou in thy Baptime water no doubt but not onely water Againe he saith Before the blessing of the heauenly words it is called another kinde but after the consecration the body of Christ is signified Of the sacramentall word Let the word saith S. Austen be added to the element and there shall be made a Sacrament For whence commeth this so great strength to the water to touch the body wash the soule but by the word making it not because it is spoken but because it is beléeued For in the very word it selfe the sound which passeth is one thing the power which abideth is another This is the word of faith which we preach saith the Apostle whervpon in the Actes of the Apostles it is said By faith cleansing their hearts c. Cal. in his Inst. 4. b. chap. 14. sect 4. How in the sacrament remaineth bread wine That which you sée saith S. Austen in the altar is the bread the cup which also your eyes doe shew you but faith the weth you further the bread is the body of Christ the cup his bloud ¶ Heere he declareth two thingâ— yâ— in the sacrament remaineth bread wine which we may discerne with our eyes that the bread and wine be called the body and bloud of Christ. He that called his naturall body saith Theodoretus wheate and bread and also called himselfe a Uine the selfe same called bread and wine his body and bloud and yet chaunged not their nature And in his Dialogue he saith more plainely for saith he as the bread and wine after the consecration lost not theyr proper nature but kept their former substaunce forme figure which thâ—y had before euen so the body of Christ after his Ascention was chaunged into the godly substaunce Of the sacramentall eating ¶ Looke Eating What is to be wondred at in the sacraments The wonder is not
due either by the name of a vowe or els of a cursse The Iewes had a Commaundement giuen them that they should not spare Idolls for their dutie was to ouerthrow and destroy all things pertaining vnto them But they being led by couetousnesse reserued those things vnto themselues and tourned them to their owne proper commodities So sinned Achan also Saul when he had ouercome Amalech Contrariwise Moses gaue an excellent example of vertue when he not onely brake the golden Calfe but also did beate it into powder and threw it into the riuer For if the reliques of the Idoll had remained stil peraduenture the Israelites as they were outragious woulde haue worshipped them Indéede the Publike-wealth and our Magistrates maye take away those things which are superstitious and conuert the prices of them to good and godly vses But this thing is not permitted to priuate men But the Iewes were generally forbidde that they should not saue such things especially as were vowed by a cursse Pet. Mar. vpon the Rom. fol. 46. SADVCES What the Saduces were THe Saduces were such men as cloked their religion vnder a glorious name for Saducei is as much to say as iust or holy They taught yâ— ther was neither Angel spirit nor life after death that God gaue the lawe onely for this that honestly and quietly we should liue receiuing of God héere in this lyfe the reward of Iustice. They interpreted the Scriptures according to the iudgement of mans reason neither any other thing would they heare And as concerning that which pertained to the manner of their liuing they were plaine Epicures A wonderfull thing to be heard yâ— such Ethnike opinions should créepe in among the peculiar people of God that so farre that openly they were not afraid to teach constantly to affirme that after this lyfe there remained none other life The Saduces calling themselues after the Etimologie of their name iust men affirmed as Iosephus writeth lib. 2. bell Iud. cap. 7. that man had free-will that it lay in man to doe good or bad Mat. 22. and Luke Act. 23. say that they denie the resurrertion affirming ther was neither Angell nor spirit Euseb. 13. SAGAION What it signifieth SAgaion as some will signifieth an exercise that is a painfull and heauie temptation of Dauidâ— Other interpret it an ignoraunce because he knew not the fault that was layed vnto him Some say it was one of the instruments where with all the Psalmes before which it is set were sung Some think that it is a certaine kinde of melody T. M. The Hebrue Interpreters agree not among themselues vppon this word Sigaion For some take it for an instrument of Musicke Unto some it séemeth to be a note to sing a song by Other some thinke it to be the beginning of some common carol according to the time whereof Dauids will was to haue this Palme sung And other interpret the Hebrue worde to signifie delightfulnes In my iudgment saith Caluine yâ— second opinion is most allowable namely yâ— it was some kind of tune or song as if a man would terme it a Saphicke or Phalentian verse Howbeit I force not a matter of so lyght importaunce Cal. vpon the Psal. SAINTS How Saints are not to be prayed vnto nor worshipped THe very Saints themselues whether they he dead men or Angels wil not haue honour giuen vnto them which only is due vnto God This appeared in Pauleâ— Barnabas when the men of Licaonia aâ—â—onied at their miracle would haue done sacrifice vnto them as if they had bene Gods for they renting their garments confessing and perswading them that they were not Gods forbad such things to be done vnto them This appeareth also in the Angells as we read in the Apocalips The Angell forbidding himselfe to be worshipped and saieng to him that worshipped him I am the fellowâ— seruaunt of thée thy bretheren August in his 2. boo and 21. chap. against Faustus I. Gough But neither Helias is to be worshipped although he be yet alyue nor yet is Iohn to be worshipped although by his owne praiers he made his sleepe wonderfull nay rather he receiued grace from God But neither Thecla nor any Saint is worshipped For yâ— olde error shall not rule in vs that we shuld forsake the liuing God worship those things that wer made by him For they honoured and worshipped the creature besides the creater and they were made fooles For if he will not haue the Angells to be worshipped how much more yâ— which was borne of Anna which by Ioachiâ— being giuen to Anna which by praier and all diligence was giuen according to promise to the father and mother notwithstanding was not â—orne otherwise beside the nature of man but like as all men of the séede of yâ— woman and of the wombe of the woman Epiph. in his book cont haeres li. 3. to 2. haeres 29. Let vs not count it religion to worship the workes of mens hands For the crafts masters themselues which made such things are better whom notwithstanding we ought not to worship Let vs not make it religion to worship brute beasts for the basest sort of men yâ— be he better theÌ„ they whoÌ„ notwâ—staÌ„ding we ought not to worship Let vs not make it religion to worship dead men because they haue liued godly they are not counted that they seeke such honour but they wold haue him to be worshipped of vs who allumining them doe reioyce August in li. de vera religi chap. 55. I. Gough As for the holy Martirs we neither say that they are Gods neither haue we accustomed to worshippe them but we praise them rather with great honour because they haue valiaÌ„tly striuen for the truth and haue mainteined the sinceritie of faith insomuch as they haue despised their owne lyfe and not regarded the terrours of death haue preuailed in verye great daungers and were of so great strength as though they would raise vp Images to themselues of their owne lyfe c. Cyril in his 6. booke contra Iulian. To praise God in his Saints what it meaneth If the Papist will haue this place Praise the Lord in his Saints to be lyke vnto this Call vpon the Saints of the Lord Then by as good a reason we may say that the Trumpet the Uioll and the Harpe c. ought to bée called vpon For it followeth immediatly after Praise him in the sound of the trumpet in the violl and in the harpe but the Catholike veritie truth doth both read and vnderstand the words of the Prophet after this sort Praise the Lord in his Sanctuarie or in his holynesse that is praise him that dwelleth in heauen for in another place he sayth Lift vp your hands vnto the Sanctuarie praise the Lord which is as much as if he shoulde haue sayde Lift vp your hands vnto heauen praise the Lord giue him thaÌ„ks for his benefits Whervnto he addeth
Saints Redemption is the chiefe act of a mediatour D. Barnes Saint Iohn saith if a man doe sinne we haue an aduocate by the father Christ Iesus ¶ Héere is none assigned but Christ Iesus and by him haue we onely remission of our sinnes ¶ Looke Aduocate D. Barnes Saint Paule sayth The spirit of God maketh intercession mightely for vs with mightie desires that cannot be expressed with tongue ¶ If the spirit of God doe make intercession for vs then haue we no neede of other mediatours For he is able to obteine all things for vs and hath taken this office on him for vs. It were a great rebuke to him that Saints should be set in his stéede ioyned with him in office as though he were vnsufficient D. Barnes Paule saythâ— Christ siâ—teth on the right hand of the father the which doth also praye for vs. ¶ He sayth that Christ praieth for vs can the Father of heauen denie any thing of his prayer Doth he not aske all things necessary for vs And as Scripture saith he is our wisdome he is our iustice he is our sanctification and our repemption made of Godâ— Now what resteth for Saints to askeâ— Now what will ye desire more then wisâ—ome iustice sanctification and redemption All these hathâ— Christ obteined for vs. D. Barnes Christ saith No man commeth to the father but by mée ¶ Note these wordes First he saith No man c. Ergo as many as euer shall come to the father of heauen be héere conteined Then addeth he But by me Héere be all Saints and merits cleane excluded in this word But Wherfore it is plaine that whatsoeuer he be that maketh any other mediatour or goeth about by anye meanes seeme it neuer so holye but by Christ he despiseth also the father which hath allowed him onely to bée our mediatour and way to him as it is written I am the way onely to the Father D. Barnes Whatsoeuer ye aske in my name the Father shall giue it you ¶ Marke these wordes Whatsoeuer and that wée shoulde runne to none other he addeth also in my name Heere is nothing excluded but all things be giuen vs fréely and that for his names sake not for any Saints name nor for none of our merites therefore let vs not runne from the sweete promises of our most louing Sauiour redeemer and onely mediatourâ— Iesus Christ to Saints For that is an euident token of our infidelitie and that we thinke him vntrue and wil not fulfill his promise and make him a lyer D. B. S. Iames sayth All good giftes commeth from the Father of lighâ— Heere they haue destinction the God is good only of his own nature Saints are good by receiuing goodnes of him Answer Saints haue no more goodnesse then they haue receiued that yâ— they receiued was for theÌ„selues only can giue none of it to other for they receiued it for theÌ„selues no more then was necessarie that but only of mercy As it is open in Mathew in yâ— parable of yâ— 5. wise virgins the. 5. foolish Thus we do openly against God when we desire any thing of Saints séeing the scripture knowledgeth all good things to come of God only the he is the onely giuer of them All the Prophetsâ— fathers in al their tribulations cried alonely on him as Dauid testifieth of himself in these words following When I am in trouble I cry vnto the Lord he wil helpe me c. ¶ Héere he did not doubt for al that he was a sinner also in this place following My helpe is of God that made heauen earth c. Also Christ himself teaching vs to pray biddeth vs not to go to any other thing but alonely to the Father of heauen Wherefore Saints deeds doe serue All the Saints deeds perteineth to the glorifieng of God And not to this end that we should put our hope and trust in them and their helpe D. Heynâ—s How Saints haue not merits sufficient for themselues Obiection I remembor sayth Frier Brusiard to Bilney in a certeine sermon of years you sayd that no Saint though his suffering were neuer so great and his life most pure deâ—erued any thing for vs with God either by his death or lyfe which is contrary to S. Austen Aunswere Christ sayth one thing S. Austen an other whether of these two should we beleeue For Christ willing to deliuer vs out of this dark â—â—eon of ignorance gaue forth a certein parable of â— virgins of which â—iue were fooles and fiue were wise â—By the fiue faolish virgins wanting the oyle of good works he ment vs all sinners by the wise virgins he meant the companye of all holy Saints How let vs heard what the fiue wise virgins sayd to the foolish crauing Oyle of them No sayd they least peraduenâ—ure we haue not sufficient for vs and for you Get you rather to them that sell and buy of them to serue your turne Wherfore if they had not oyle sufficient for themselues and also for the other where be then the merits of Saints wherwith they can deserue both for themselues and for vs Eeries I cannot see Bilney in the booke of Mar. fo 11â—40 How the faithfull liuing on earth are Saints To proue that the faithfull liuing yet héere in earth be called Saintes heare the wordes of Ananiâ—s in the Acts of the Apostles Lord saith he I haue heard by many of this man how much harme he hath done to thy Saintes at Hierusalem and how he hath power of the high Priests to binde all those that cal vpon thy name Now heare what S. Austen saith concerning this matter He writing vpon the Psalmes do alleadge these words of the Apostle And some of you were such but ye are washed but ye are sanctified Si ergo eos sanctificauit dicit c. If he call them sanctified let euery one of the faithfull say I am a Saint This is not the pride of him yâ— is puffed vp but yâ— confessio of him yâ— is ingrate or vnthankful for if thou say thou art a Saint of thy selfe thou art a proud man Againe beeing faithfull in Christ if thou say thou art not a Saint thou art ingrate vnthankfull Say vnto thy God I am a Saint because thou hast sanctified me because I haue receiued it not because I had it because thou hast giuen it not because I deserued it For on yâ— other side thou beginnest to do iniury vnto thy Lord Iesus Christ. For if all christians faithfull all they yâ— bée baptised in him or are apparelled with him as the Apostle saith As many as are baptised in Christ are apparelled with him If they be made meÌ„bers of his body say yâ— they are not Saints they doe iniury vnto the head himselfe whose members are not holy Now see where thou art take dignitie of thy head let euery christen man say yea
let the whole body of Christ crie out wheÌ„soeuer it suffereth afflictions diuers temptations innumerable slaunders preserue my soule for I am a Saint Ric. Turn To al you of Rome beloued of god saints by calling â—Saints by calling is as much to say as called to be saints called to holynesse holy things For the Scripture is accustomed to call them that be aliue Saints And it ought to be all one to say S Saint or a christen man or a christian Tindale How Saints shall iudge the world They shall iudge saith Chrisostome not they themselues sitting in iudgement and exacting an accompt God forbid But they shall condemne the world the which signifieng he sayth And if in you c. He sayth not of you but in you as who should say the iust condempnation of those that are the worldlinges shall shine in the saluation of you that are in his Saintes I. Bridges SALOMONS HOVSE Of the beautie thereof and wherevnto it is applied SAint Hierome and other learned interpreters in reading and pointing doe swarue quite and cleane from our Latine Bibles reading this clause of commending of Salomons goodly house on this wise Epalatijs eburneis vt te exhilerentâ— and yet héere is still Eclipsis which may be thus made vp Supplia vestimenta deprompta e palatijs eburneis vt te exhileret Out of the Iuory pallaices and not Iuory places but out of Iuory pallaces are thy swéet garments brought out to make thée merâ—ie and ioyfull for that is one of the properties of sweete odours to make the spirits of a man merrie and chéerefull Thus then doth the Prophet commend Salomon the figure of Christ. He saith that Salomon had not onely a princely store of swâ—â—tâ— and goodly garments smelling of Mirre Aloes Eassia but also they were said vp in pallaices of Iuorie Of Salamons most princely house the Scripture maketh mention 3. Reg. 7. Where it is sayde that Salomons house was a building xiâ— yeares There was none other timber occupied in the making of the roofe certeine other parts but only Cedar which wood is costly hard to be gotten The walls were in many places set with precious stones and the pillers of Ceder plated ouer with golde This was a sumptuous house But yet we read not that Salomons pallaice was made of Iuorie No of Iuorie there is no mention and no meruaile for Iuorie is onely the bone of an Elephants tooth So that it is not lykely that such plentie of Elephants téeth could be gathered or gotten that should make or couer Salomons pallaice that was so great so large that it was xiii yeares a building wherefore by these words Domus eburnea Iuorie pallaices we must vnderstand nothing else but most goodly and sumptuous houses so pleasant and so beautifull as if they had ben made of white Iuorie of the shining teeth of Elephants Thus then hath the prophet in this dark place E domibus eburncis And if ye will applie these words vnto Christ then ye must allegorically vnderstand by the Iuory houses the white and the pure hearts of the elect Saints seruants of God wherin through the sanctifieng of the holy Ghost Christ dwelleth more princely then euer Salomon did in anie of his gorgeous houses Of Salomons Temple Which had séene the first house c. Wept with a loud voyce ¶ Because they sawe that it was nothing so glorious as that Temple which Salomon had built notwithstanding Aggeus comforteth them and prophesieth that it shall be more beautifull then the first Aggeâ— 2. meaning because Christ and his Apostles should preach the Gospell and worke miracles therein The Bible note ¶ The note in the Bible of Geneua hath thus in the ende meaning the spirituall Temple which are the members of Christs body What Salomons porch meaneth In Salomons porch ¶ The Euangelist calleth Salomons porch the Temple not because it was the Sanctuarie but a part of the same Therefore this place in the which Christ walked belonged not to the Scribes and Pharesies but to the common sort of people For it is certeine the this porch of the which mention is made héere was not the same which is described in yâ— booke of Kings for that was taken away by the Chaldees and quite ouerthrown but the same which the Iewes straight after their returne from their exile into Babylon builded according to the paterne of the olde Marl. vpon Iohn fo 391. Which was builded againe after the paterne of that which Salomon builded Geneua SALT What it is to salt THE office of an Apostle and true preacher of Christ is to salt not onely the corrupt manners and conuersations of earthly people but also the rotten heart within and all that springeth out thereof their naturall reason their will their vnderstanding and wisedome yea and their fayth and beleefe and all that they haue imagined without Gods worde concerning righteousnesse inuocation satisfaction and seruing God c. Tindale fol. 196. Who is meete to Salt The true preaching is a salting that stirreth vp persecution and an office that no man is méete for saue he that is seasoned himselfe before with pouertie in spirit softnesse méeknesse patience mercifulnesse purenesse of heart and hunger for righteousnesse and looking for persecution to and hath al his comfort and hope in the blessing onely and in no worldly thing Tindale fol. 196. Of the salting of hypocrites The nature of Salt is to bite fret make smart though the sicke patients of the world canne suffer their grose sinnes to be rebuked vnder a fashion as in a Parable a farre of yet to haue their righteousnesse their holynesse and seruing of God and his Saintes disallowed improued and condempned for dampnable and diuellish that may they not abide Tindale fo 196. Of salt that hath lost his saltnesse If Salt haue lost his saltnesse it is good for nothing but to be troden vnder foote of men ¶ That is if the preacher which for his doctrine is called Salt haue lost his nature of Salt the is to say his sharpnesse in rebuking all vnrighteousnesse all naturall reason naturall will and vnderstanding and all trust confidence in whatsoeuer it be saue in the bloud of Christ he is condempned of God and disallowed of all them that cleaue to the truth c. Tindale fol. 197. Ye are the Salt of the earth c. ¶ The ministers of Gods word are called the Salt of the earth because the men are made by their true doctrine being receiued through faith sauory vnto the Lord. And the Salt hath lost his saltnesse when the ministers fall from Gods worde vnto the dreames and traditions of Antichrist Beza How our speach ought to be poudred with salt Let your speach be gratious alway and poudred with salt Héere wée haue a goodly lesson how that our communication ought to bée tempered with godly wisedome which he vnderstandeth
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
gathering of waters by the name of Sea according to this saieng and the gathering togethers of waters he called Seas Ge. 1. 10. And the vessell wherein the Priests washed theÌ„selues wheÌ„ they went about the holy ministrations was called the braseÌ„ sea 3. Re. 7. 23. In this place the word sea is taken for a coÌ„pany of much people whom the spirit of God enlighteneth therfore they be cléere as glasse like vnto Christall that is to saye they be deliuered from darknesse and rustinesse and soule spottes by Christ Iesus reigning in the Church c. In the. 7. chapter the word sea of some is taken for rich merchant men which traficke vpon the Seas And in the. 16. chapter verse 3. the restlesse Sea séemeth to betoken the chiefe estates of the world or the confusion or chaungeablenesse of the world or els those people that dwell farre of in out Iles. Marl. to 73. ¶ The world is compared to a Sea because of the chaunge and vnstablenesse Geneua And I saw as it were a glassie sea mingled with fire ¶ The Sea of glasse mixed with fire signifieth the wickednesse of the world and all wicked enimies and aduersaries of the truth and doctrine of the Gospell Sir I. Cheeke ¶ The glassie Sea signifieth this brittle and inconstant world mixt with fire that is troubles and afflictions but the Saints of God ouercommeth them all and sing diuine songs to God by whose power they get the victory Geneua What Iob meaneth by these two words Sea and Whale Am I a Sea or a Whale fish that thou kéepest me so in prison ¶ Am I a Sea or a Whale saith Iob that thou shouldest set as it were such barres against me and that I should be faine to haue so great lets to stop me Iob protesteth héere before God that there was no néede why he should be stopped with so great violence And why so I am not lyke a Sea saith he which hath néede of rampires and lets If a Sea haue broken ouer his bankes a thousand or two thousand men must be sent against it there must be bringing of timber of earth and of stones to make vp so great a breach Also a Whale will not suffer himselfe to be caught without great adoe but great force must be vsed to holde so strong and mightie a beast But Iob saith I am no Sea nor Whale how is it then that GOD procéedeth with so great violence against me Héereby he meaneth that the miserie which he endureth is ouer great and that God hath no néed to punish him so And héerein he sheweth that he had no such stay in himselfe as he ought to haue had Cal. vpon Iob. fol. 99. SEBELLIVS Of his hereticall opinions THis man denied Christ to be the sonne of God and sayde that he was not the first begotten before all creatures Hée denied also the vnderstanding of the holy ghost He leaned much to the opinion of Noetus as touching the thrée persons And denied that there was a Trinitie Epiph. heraes 62. August li. de heraes SECOND Of the second time of punishing that Nahum speaketh of WHat doe ye think against the Lord He will make an end neither shal tribulation rise vp the second time ¶ Which words some of the Hebrues as Hierome telleth interpret of the Assirians who when they had the first time gotten the victory against the kingdome of yâ— ten tribes thought in like manner to preuaile against the kingdome of Iuda but yâ— it should so come to passe the Prophet denieth saith That after the first tribulation the second should not follow This exposition may indéed be borne withall But there is an other which is more plaine namely to say that these things are spokeÌ„ against Sennacherib which besieged Hierusalem vnto whom God threatened a full and through ouerthrow I will saith he so blot thee out that I shal not néed to rise vp the second time against thee one plague shal be sufficient thou shalt be so vehemently afflicted with it Pet. Mar. vpon the Rom. ¶ Hee sheweth that the enterprises of the Assirians against Iuda and the Church were against God and therfore he wold so destroy them at once that he should not néede to returne the second time Geneua What is meant by the second death He that ouercommeth shall not be hurt of the second death ¶ He that so constantly perseuereth in the truth of God yâ— neither flattering perswasioÌ„ worldly promotion nor cruel tormeÌ„t can plucke his minde from it shall neuer take harme of the second death For the death of them which truly beleeueth is precious in the sight of the Lord their God neither shall sinne be imputed to him that hath fayth nor yet dampnation to them that are in Christ. Bale ¶ The first death is the naturall death of the bodye the second death is the eternall death from the which are all free that beléeue in Iesus Christ. Iohn 5. 24. Geneua SECRETNESSE How secrets ought not to be disclosed ALexander the conquerour reading a letter that came from his mother conteining matter of weight tooke Exhestion his friend to him to read the same with him And after he had read it pulled out his signet and set it to Exhestions mouth giuing to vnderstand thereby that he which knoweth a seceret ought to keepe his mouth close The Romane Fuluius opened a greate secret that Augustus had told him vnto his wife who béeing rebuked of the Emperour sell in dispaire And first rebuked his wife who made him this aunswere You blame me quoth she without a cause for sithens ye haue liued with me so long ye ought perdie to haue knowne my lightnesse long or this time and knowing of it ye should not haue credited me therwith therefore the fault how great so euer it be is your own but yet will I take the punishment vpon me first therewithall slew her selfe incontinent her husband did the like after When one asked Metellus a Romane Captaine what hée would doe touching such an enterprise in warre he aunswered him on this wise If I knew that this shirt which I haue vppon my backe were wiâ—ting what I will doe I would burne it incontinent When one asked Aristotle what thing he thought hardest he aunswered Secrets SECT What is meant by this word Sect. WHich was the sect of the Saduces ¶ The word which is vsed héere is heresie which signifieth a choise and so is taken for a right forme of learning or faction or studye and course of lyfe which the Latines call a Sect. At the first this word was indifferently vsed but at length it came to be taken onely in euil part wher vpon came the name of heretik which is takeÌ„ for one that goeth astray from sound wholsome doctrine after such sort yâ— hée setteth light by the iudgement of God and his Church and continueth in his opinion and breaketh the peace of the Church Beza
Iacob with his owne hand set vp a stone in title and remembraunce of their true reconcilement and commanded his men to fetch so many stones as made a great heape which â—eaâ— is called in Hebrue Galaad Tumulum testimonij vel aceruum testimonij The heape of witnesse Such Galaads hath bene séene in England which as old men say wer made in token of a man murthered ther. So that euery such like hillock of stones may be called galaad But yâ— Galaad wherof the Prophet speaketh when he saith Meus est Galaad Galaad is mine is called Iabes Galaad which was the chiefest citie of al the tribe of Gad And a people yâ— shewed great curtesie in the burieng of king Saule for the which Dauid commended them highly And these Galaadites béeing yet vnder the dominion of Isboseth the Prophet sayth Meus est Galaad Galaad is mine Also by Manasses ye shall not vnderstand the king of Iuda some to Ezechias neither Manasses the sonne of Ioseph but when the Prophet saith Meus est Manasses Manasses is mine vnderstand ye all the land that lieth beyond Iordane which Iosua gaâ—e to the halfe tribe of Manasses and was now also vnder the dominion of Isboseth Ric. Turnar SIGG A â—Oâ—N What it is THE Hebrue interpreters agrée not among themselues vppon this word Siggaâ—oâ— for some take it for an instrument of musicke vnto some it séemeth a note to sing a song by Other some thinke it to be the beginning of some common caroll according to the time whereof Dauids will was to haue this psalme song And other interpret yâ— Hebrue word to signifie delightfulnesse In my iudgement saith Caluine the second opinion séemeth most allowable namely that it was some certeine kinde of tune or song as if a man would tearme it a Saphicke or Phalentian verse Howbeit I force not a matter of â—o light importaunce Cal. vpon the Psal. ¶ Siggaion is taken to be a beginning of a song after whose tune this Psalme was sung The Bible note SIGNE What a signe is THat is called a signe which besides the forme which it offereth vnto the seÌ„ses bringeth some other thing into our knowledge And a signe as Augustine writeth and the Maister of the Sentences affirmeth is diuided into a naturall signe and a signe giuen Smoke is a naturall signe of fire and clowdes a naturall signe of raine but a signe giuen and appointed of the will is diuerse as letters wordes iestures beckes and many such lyke And these signes may perteine to diuerse and sundrie senses but things that are signified are either thinges past things present or things to come Pet. Mar. vpon the Rom. fol. 79. As wel the Gréeke word Sureion as the Latine word Signumâ— doth sufficiently declare that those thinges and dooinges be called signes which doe signifie some thing For it cannot be a signe where there is no signification Therefore whether yâ— the whole things do by sight vse therof signifie anie thing and whether it be added to any thing as some mark to be for a knowledge it is aright called a sign Augustine defineth a signe in this wise A signe is a thing which besides the matter that it presenteth to the senses doth make some other thing thereby to come into our thought as when we sée a footestep we doe thinke that the beast whose steppe it is hath passed there And when we sée smoake we knowe that there is fire And by hearing the voice of a beast we vnderstand the affectition of the minde And at the sound of a trumpet the souldiers doe know that they must either march or retire according to the matter that the battell requireth this sayth he Musculus fol. 271. How a signe is not both the signe and the thing signified For euen this day we haue receiued visible foode but the Sacrament is one thing and the vertue of thâ— Sacrament is another thing August in Iohn Tract 29. Againe all doctrine is either of things or of the signes of things but things are learned by signes ¶ By this it appeareth that Austens iudgement was not that a signe couldâ— bée the same thing whereof it is a signe Aug. de doctri Christi li. 1. cap. 1. Whatsoeuer things be such as they are called by hauing relation to other things then they be themselues cannot be those things wherevnto they haue relation But ouery thing that is called a signe is so by the relation that it hath to the thing that it signifieth Ergo no signes can bée the same things that they doe signifie And therfore the Sacrament of Christs body and bloud béeing a signe thereof cannot bee the thing it selfe Crowley ¶ Looke Sacrament SILENCE What is meant by this word Silence AND there was silence in heauen about the space of halfe an houre ¶ This silence shal endure but half an houre space which may be the thousand years that are spoken of héere afore considering that all the age after Christ is but the last houre And a thousand before God are but as the day before past In the time of this swéete silence shall Israel be receiued the Iewes shall â—ée conuerted the Heathen shall come in againe Christ will séeke out his lost shéepe and bring him againe to his folde that they may appeare one flocke lyke as they haue one Shepheard Bale vpon the Apoc. Fol. 109. ¶ Look Houre SILOH What Siloh is SIloh after some is as much to saye as sent after some happie and after some it signifieth Messias that is to saye annointed and that we call Christ after the Gréeke word and it is a prophesie of Christ for after all the other Tribes were in captiuitie and their kingdome destroied yet the Tribe of Iuda had a ruler of the same bloud euen vnto the comming of Christ about the comming of Christ the Romanes conquered them and the Emperour gaue the kingdome of the tribe of Iuda vnto Herode which was a straunger euen an Edomite of the generation of Esau. Tindale The meaning of this place following Goe wash thée in the poole of Siloh ¶ He commaundeth to wash in the poole of Siloh peraduenture to cast the Iewes in the téeth with this that they themselues were in the fault that they felt not the present power of God Euen as also the Prophet Esay reproueth the men in his time for that they refused the soft running water of Siloh and desired the strong mightie riuers And this also séemeth to be the cause why Elizeuâ— commaunded Naaman the Sirian to wash in Iordane The poole of Siloh was at the foote of mount Syon which did not breake spring forth continually but onely at certâ—ine houres and on certeine dayes and came through certeine holes gutters of the hard rocke with a great roaring noise c. Marl. vpon Iohn fol. 338. Of the soft running waters of Siloh Because the people hath refused the waters of Siloh that runne softly ¶ Which
was a fountaine at the foote of mount Syon out of the which ran a small riuer through the citieâ— meaning that they of Iuda distrusting their owne power which was small desired such power and riches as they sawe in Sytia and Israel Geneua ¶ Looke Water How that by Siloh Christ is meant The Scepter shall not depart from Iuda c. vntill Siloh come ¶ Which is Christ the Messias the giuer of all prosperitie who shall call the Gentiles to saluation Geneua ¶ The Scepter shall not be taken away from Iuda till Siloh come that is to say the séede of a woman which is Christ the Lord Hemmyng Of the tower of Siloh Upon whom the tower of Siloh fell ¶ To wit in the place or riuer for Siloh was a small riuer from which the conduits of the citie came whereof Iohn 9. 7. Esay 8. 6. and therefore it was a tower of castle built vpon the Conduit side which fell downe sodeinly and killed some Beza SILVER What it is to turne siluer into drosse THy siluer is turned into drosse c. ¶ To turne siluer into drosse to mixe wine with water is depraue the heauenly word of God and to corrupt the pure iudgement thereof for couetous sake which thing was vsed in Paules time as ye may sée 2. Cor. 4. 2. much more now be ye sure T. M. ¶ Whatsoeuer was pure in thée before is now corrupt though thou haue an outward shew Geneua What a siluerling is And found it fiftie thousand siluerlings ¶ These siluerlings which we now call pence the Iewes call sicles and are worth ten pence sterling a péece which summe mounteth to of our money about 2000. Marks SIMON MAGVS Of his hereticall opinions and of his end SImon Magus the forcerer being a Samaritane of the village Gitton was baptised by Philip The Deacon in Samaria he would haue bought of Peter the gift of the holy Ghost Of him rose the word Simonie Act. 8. Euse. lâ— 2. cap. 1. He came to Rome in the time of Claudius he called himselfe a God hée was honoured there with a picture hauing this superscription Simoni Deo sancto He had to his yoke mate one Helen whoÌ„ Ireneus calleth Selen a witch and a common haâ—lot whome hée called the principall vnderstanding Euse. li. 2. chap. 12. 13. 14. He sayd vnto the Samaritanes that he was the Father vnto the Iewes that he was the sonne descended from heauen vnto the Gentiles that he was the holy Ghost Ireneus li. 1. cap. 20. Epipha li. 1. Tom. 2. heraes 21. Peter foiled him in Samaria where for shame he fled and leauing Samaria and Iudea he sayled from East to West thinking to liue at his hearts ease came to Rome vnder Claudius where Peter also being sent no doubt by the holy Ghost met him Euse. Eccle. hist. li. 2. chapter 14. 15. Peter had much to doe with him in the presence of Nero as Anton. Chron. writeth He had thrée conflicts with him In the end Symon séeing himselfe foyled and his witchcraft preuailing not at all told them he would leaue their Citie and flye vp into the heauens whence he came wherefore vppon a certeine daye appointed he climed vp into the high Capitoll whence he tooke his flight by the meanes of his witchcraft and the spirits which bore him in the ayre the people at the sight héere of were amazed But Peter fell downe and prayed vnto God that his witchcraft might be reuealed vnto the world He had no sooner prayed but downe commeth Symon Magus and brused himselfe in péeces so that thereby he dyed miserablye Abdias Babylon Apost hist. li. 1. Aegisip li. 3. chap. 2. Epiphan li. Tom. 2. heraes 21. Anto. Chron. Part. 1. Tit. 6. cap. 4. Of Simon Chananeus the Apostle Symon called Chananeus which was brother to Iude and to Iames the younger which all were the sonnes of Marye Cleopha and of Alpheus was Bishoppe of Hierusalem after Iames and was crucified in a Citie of Aegypt in the time of Traianus the Emperour as Dorotheus recordeth but Abdias writeth that he with his brother Iude were both â—laine by a tumult of the people in Suanier a Citie of Persidis In the booke of Mar. fol. 52. SIMPLE Who are simple HE is simple that is without craft or â—eceit and continueth in beléeuing and executing of Gods will Iacob was called a simple man Gen. 25. 27. SINAGOGVE What a Sinagogue is ACcording to the Greeke word it is called a Sinagogue and to the Latine word a place for the people to assemble together to heare diuine matters by the which name also the places for the assembly of the ecclesiasticall persons are called Marl. vpon Math. Sinagâ—gues are thought of certeine to be conuenient places of resort erected in the stréets or market place To other it seemeth to be an ecclesiasticall place of resort wherevnto the people come to heare the word of God Marl. SINGING The meaning of these two places following BE not filled with wine wherein is wantonnesse but be yée filled with the spirit speaking to your selues in Psalmes hymns spiritual songs singing in your hearts giuing thanks alwayes vnto God for all things in the name of our Lord Iesus Christ. ¶ To Wineâ— yâ— Apostle setteth the spirit as contrary and forbiddeth the pleasure of the senses when in stéed of wine he will haue Christians filled with the spirit for in Wine as he sayth is wantonnesse but in the spirit is both a true perfect ioy Dronkards speake more then inough but yet foolish and vaine things Speake ye saith he but yet spirituall things and that not onely in voice but also in heart for the voice soundeth in vaine where the minde is not affected they which be filled with wine doe speak foolish filthy and blasphemous things but giue ye thanks to God alwaies I say and for all things Let the word of the Lord abound plenteously in you teach admonish ye one another in Psalmes Hymnes and spirituall songs singing in your hearts with grace ¶ By these wordes Paule expresseth two thinges first that our songs be the word of God which must abounde plenteously in vs and they must not serue onely to giuing of thankes but also to teach and admonish And then it is added with grace which is thus to vnderstande as though he shoulde haue sayde aptlye and properlye both to the senses and to measures and also vnto the voices Let them not sing rude and rusticall things neither let it be immoderatly as doe the Tauerne hunters To the Corinthians where he intreateth of an holy assembly the same Apostle writeth after this manner When ye asseÌ„ble together according as euery one of you hath a Psalme or hath doctrine or hath tongue or hath reuelation or hath interpretation let all things bee done vnto edifieng By which wordes is declared that singers of songes and Psalmes had their place in the Church Pet. Mart. vpon Iudic.
shall be vp waked c. ¶ To dye is not els but after labour â— wearinesse of body to go to bed and sléepe and so to rise vp early more fresh and lustie by which vprising he describeth our resurrection By sleep is vnderstood the rest of our bodies in our graues for our soules sléep not but be receiued into the handes oâ— our Father in heauen blessed with Christ in the fruition of his presâ—nce by the rising vp again in the morning is vnderstood yâ— resurrection of our dead bodies vnto life eternal our soules ioyned againe to them Melan. vp Da. ¶ Meaning all shall rise at the generall resurrection which thing he heere meaneth because the faithfull shoulde haue â—uer their respect to that for in the earth there shall be no sure comfort Geneua How God is said to sleepe God is said to sleepe when Christ laye dead in his graue whose death is called a swéete sléepe of â—eremie or els when he is slowe to helpe his elect out of trouble as in the Psa. 44. 23. Arise wherefore dost thou sléepe O Lord. SLIME What Slime was SLime was their mortar ¶ That slime was a fatnes yâ— issued out of the earth like vnto tarre thou maist call it Sement and if thou wilt In the 14. Chap. verse 10. ye shall read of Slime pits SMYRNA What Smyrna was ANd vnto Smyrna ¶ This was the famous Citie of all Ionia by the record of Plinie in his 5. Booke and 29. Chapter and of Strabo in his 14. Booke This word Smyrna soundeth as much as Myrrhe Marl. fol. 19. SNARE What the snare signifieth FRom the snare of the hunter ¶ The snare héere signifieth al naughtie doctrine whether it be taken of the Scripture euil expounded or of the euill inuentions of men As in the Psa. 69. 22. and 119. 110. T. M. That is Gods helpe is most redy for vs whether Satan assaile vs secretly which he calleth a snare or openly which is heere ment by the pestilence Geneua The meaning of this place following Let their Table be made a snare to take themselues withal ¶ That is let their opinion and doctrine be the cause of their stiffenesse and destruction as it is come to the Iewes Ro. 11. 9. The Hebrue Paraphrast saith thus Let such a dinner be sette before them wherevnto they may be so bound that they cannot escape The Scripture is a snare vnto the vngodly wherewith they be trapped although they be neuer so wel learned for only the spirituall perceiueth the meaning On the other side vnto the godly though they haue neuer so little learning it is the Riuer of the water of life Iohn 7. 38. T. M. ¶ The Iewes carry about in their hands the bookes of Moses and vnderstand them not they read the Prophecies denie that in theÌ„ is promised But where vnto maketh this some man will say They are blindfolded they are snared they be bowed downe and become deafe Eras. in his Paraphrase SNOVV Of the ingendring of snow WHen God couereth the whole earth with snow whence taketh he so great quantitie of waters Truly men will it is ingendered in the middle roomth of the ayer which is colde that when a great quantitie of vapours be drawen vp thether at length the same commeth together and fréeseth and thereof ingendereth the snow and if the same stuffe be more harder bound then is hayle ingendered because yâ— thing is become more fast and substantiall c. Cal. vpon Iob. fol. 704. Snow is a Cloud congeled by great cold before it be perfectly resolued froÌ„ vapors into water Snow is white not of the proper colour but by receiuing the light into it in so many smal parts as in fome or the white of an Egge beaten Snow is often vppon high Hills lyeth long there because their tops are colde as they be neare to the middle region of the ayer For oftentimes it rayneth in the valley when it snoweth on the Hills Snowe melting on the high hills and after frosen againe becommeth so hard that it is a stone and is called Christall Sléet is generated euen as Snow but of lesse colde or els beginneth to melte in the falling Snow causeth things growing to be fruitfull increase because the colde driueth heate into the rootes and so cherisheth the plants W. Fulee SOLD What it is to be sold vnder sinne BUt I am carnall sold vnder sinne ¶ Lyke as bond-men are violently thrust hurled turmoiled as it pleaseth their cruell master so are we through heapes of sinnes drawâ—n to many euill doings which we neither doe lyke nor allow The Bible note ¶ Read 3. Reg. 21. 20. of Achab. SONNE OF MAN What is ment by the Sonne of man BEcause he is the Sonne of man ¶ To be the Sonne of man according to the phrase of Scripture is nothing els then to be a very man euen as that he is said to be the Sonne of God is meant that he is very God The meaning of Christ is that he came foorth vnto men adorned with such power that hée might communicate and bestow that vpon them which he had receiued of his father And in that he is man he was ordeined by the Father to be the Authour of lyfe least we shoulde séeke him a farre off For Christ hath not receiued any thing wherof he himselfe stoode in néede but rather to make vs rich with his abundaunt treasure The summe and meaning is that in the man Christ the same is reueled vnto vs which was hidden in God and the life which men before could not attaine vnto is now at hand Also it is worthy to be noted yâ— when he might haue said because he is man he chose rather to saye because hée is the Sonne of man Let this serue our faith against those that teach that Christ tooke flesh not of the Uirgin Mary yâ— is to say of the séede of Abraham which the whole Scripture teacheth but that he brought the same with him from Heauen But Christ héere plainely calleth himselfe the Sonne of man not man onely Marl. vpon Iohn fol. 168. But the Sonne of man hath not whereon to rest his head ¶ Christ calleth himselfe the Sonne of man that is very natural man shewing in that his humilitie goodnesse which humbled himselfe to the death of the Crosse for our saluation Tindale Whosoeuer speaketh a word against the Sonne of man c. ¶ To speake a word against the Sonne of man is to be offenwith the humanitie or manhoode of Iesus Christ for his humble and lowe degrée as were manye of the Iewes Tindale Behold one lyke the Sonne of man came in the cloudes ¶ Which is ment of Christ who had not yet taken vpon him mans nature neither was the Sonne of Dauid according to the flesh as he was afterward but appeared then in a figure and that in the Cloudes that is being seperate from the common sort
¶ 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
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.
of the sword is forbidden to priuate persons He meaning Peter would haue hindered by his vndiscréet zeale the worke of God Geneua Who so sheddeth mans bloud by man shal his bloud be shed ¶ Not onely by the Magistrate but oftentimes God raiseth vp one murtherer to kill another Iohn 18. 10. Apo. 13. 10. What is meant by the two swords Behold héere are two swords ¶ They were yet so rude that they thought to haue resisted with material weapons whereas Christ warneth them of a spirituall fight wherin as well their lyfe as faith should be in daunger Geneua Put vp thy sword into thy sheath euery one that taketh the sword doth perish by the sword ¶ Héere it is vtterly forbidden all priuate reuengment but that that is done openly by authoritie of the publike Magistrate is neuer sound fault withal but that was priuate and extraordinary vengeaunce that the Apostle Peter was about to haue taken considering yâ— he was called to be a Preacher of the word of God not to be a Iudge a Captaine or a man of warre And against priuate extraordinarie reuengment is the sentence rightly pronounced Euery one that taketh the sword shall perish by the sword Bull. fol. 196. Table What is ment by the Table that Dauid speaketh of THou hast prepared in my fight a table among them that trouble me ¶ S. Hierome saith that the Prophet meaneth by the table that he speaketh of heere the Scripture wherein is founde meate méete for such as are past their fancie in Christ neede not any longer to be fedde with milke His words are these in English Thou hast prepared a table c. that I should not be nourished with milke like a child but with sound meate that is that cudding of holy scriptures with a spirituall tooth I might be able to resist the â—coward Againe he saith Thou hast prepared a table in my presence against those the trouble me A table yâ— is yâ— holy scripture Euen as after labour there is found on the Table comfort and refection so also the holy men haue by yâ— meanes of yâ— table yâ— is yâ— holy scripture consolation refection yâ— is to say saith hope charitie against those that trouble me The persecuters of yâ— church which are diuels Iewes heretikes we do in the holy scriptures finde consolation comfort against all these Hier. in Psa. 23. 4. ¶ Albeit his enimies sought to destroy him yet God deliuereth him dealeth most liberally with him in despite of them Ge. ¶ S. Austen saith thus Thou hast prepared in my presence a table that I shal not now be nourished with milke as a little childe but being made strong against them that trouble me I maye receiue greater meate ¶ Lyra expounding this verse after the letter thus Thou hast prepared a table in my presence against those c. that is to say Saule his complices And morally he saith it may be expounded thus In my presence thou hast prepared a table that is a refreshing consolation against them that trouble me with their temptations and euill men with iniuries Lyra in Psa. 23. 4. The meaning of this place following Let their table be a snare before them ¶ He desireth God to execute his iudgments against the reprobate which cannot by any meanes be turned Geneua TABERNACLE Wherefore the Tabernacle was ordeined and made so beautifull THe Tabernacle was ordeined to the intent they might haue a place appointed them to do their sacrifice openly in yâ— sight of the people and namely the Priests which waited thereon that it might be séene that they did all things according to Gods word not after yâ— Idolatry of their owne imaginations And the costlines of yâ— Tabernacle the beautie also pertaining ther vnto the they should sée nothing among the Heathen but yâ— they should sée things more beautifull at home because they should not be moued to follow them Tindale fol. 9. Wherfore it was called the Tabernacle of the congregation In yâ— Tabernacle of the congregation ¶ In the Tabernacle of the congregation so called because yâ— Israel resorted was gathered together ther at a certain appointed time or because that God resorted thether to speake with Moses his successours as before in the 25. Cha. ver 22. Nu. 7. 89. Some doe translate In the Tabernacle of couenaunt but the olde Interpreter In the Tabernacle of witnesse The Bible note How the Tabernacle was diuided There was a Tabernacle made before c. ¶ There was but one Tabernacle which was diuided into two partes with a vale being like to our Churches where a partition is made betwéene the quéere the body of yâ— Church This I haue added saith M. Chee because yâ— we shuld not think yâ— the fathers of yâ— old Testament had two tabernacles It were méete sith that at Christs death the vale of the Temple was rent in two that there shuld be no partition at all in the Temples of the Christians Sir I. Cheeke Wherefore it was called the Tabernacle of witnesse In the Tabernacle of witnesse ¶ It is called the Tabernacle of witnesse because therein was contained the couenant and witnesse where vnto that God would that the Children of Israel should trust T. M. Of the Tabernacle of Dauid And would build againe the Tabernacle of Dauid ¶ The Prophet in this place prophecied of Christs comming in the flesh which should build againe the Tabernacle of Dauid which figured Gods Church but then vtterly defaced and brought to ruine by the Phariâ—aicall Iewish superstitions The Bi. note ¶ The Tabernacle of Dauid that is the Church whereof the Temple was a figure Geneua Of the feast of Tabernacles ¶ Looke Feast TABITHA What the word doth meane and signifie TAbitha which by interpretation is Dorcas ¶ Tabitha is called Dorcas Dorcas signifieth a Roe bucke and beast of sharp sight Such a one was Tabitha in this effect that she being on earth farre from heauen did behold heauenly things and drew neere vnto heauen with godly workes The Bible note TACIANVS Of his heroticall opinions TAcian an horrible Heretike was famous which before time was a Christian disciple of Iusâ—ine the Martir This man taught yâ— matrimonie was no better thâ—n whoredome adultery He forbad also diuers kindes of meates Cooper TALENT What a Talent is A Talent of siluer the French interpreter following Budaeus doth translate sixe hundred crownes which aâ—ter the rate of 14. grotes the crowne amounteth to yâ— sum of â—â—o pounds Vd. Of a talent of fine golde ¶ This was the talent waight of the Temple and wayed 120. pound Geneua Which weyed a talent of gold ¶ That is thrée score pound after the waight of the common talent Geneua And found it the weight of a talent of gold ¶ Which mounteth about the value of 7000. and 70. crownes which is about thréescore pound weight Geneua And
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
méeke in heart in the holinesse of Angells bringing in things which he hath not séene D. Barnes fol. 299. Why Mary was forbidden to touch Christ. Touch me not ¶ This séemeth not to agrée with the narration of Mathew For he plainly writeth that the women imbraced the féete of Christ. And séeing afterward he woulde haue his disciples to handle and to féele him what cause was there why he shuld forbid Mary to touch him For he said vnto Thomas bring hether thy finger and sée my handes and put thy finger vnto my side and be not faithlesse but beléeuing The solution thereof is very easie if so be that we consider that the women were not prohibited y◠touching of Christ before such time as they wer too busie and desirous to touch him For no doubt he did not forbid them to touch him so farre foorth as it was néedfull to take away all doubt But when he saw they were too busie in imbracing his féete he moderated and corrected that rash zeale for they depended vpon his corporall presence neither did they knowe any other waye to inioye him then if he dwelt among them vpon the earth Moreouer because his disciples doubted whether he was truly risen againe or no and because the same that appeared to them was iudged of them to be but a vision to the ende they might beléeue the resurrection he said féele and sée for a spirit hath no flesh and bones as ye sée me haue Also Thomas had said except I sée y◠print of his nailes in his hands and put my fingers into the print of the nailes my hand into his side I will not beléeue therefore Christ did very well in offering himselfe to be felt of him But in Mary there was no such doubting that there should néede any farther féeling but it was requisite y◠she shuld come to a further faith and to more plaine vnderstanding of the kingdome of Christ least she should abase him in computation more then ther was cause Marl. vpon Iohn fol. 593. TRADITIONS Of the traditions of men FRom whence haue we this tradition Whether commeth it from the authoritie of our Lord or of the Gospel or els from the Commaundements and Epistles of the Apostles Therfore if it be either commaunded in the Gospell or contained in the Epistles or Actes of the Apostles let vs kéepe the same tradition Augustine vnto Pompeius The Pharisies said not vnto Christ Wherefore doe thy disciples breake the law of Moses but wherefore do they break the traditions of the Elders Whereby it appeareth that they had altered many things whereas God had commaunded that they should neither adde nor diminish but fearing least they should loose their authoritie as if they had bene law makers to the ende they might seeme the greater they altered much which thing grewe to such a wickednesse that they kept their owne traditions more then the Commaundements of God Chrisostome in his first Homely of the Iewish fast Iohn Northbrooke Some wrast this place so far as men ought to obey all manner of things whatsoeuer the Bishops Presidents or Rulers commaund although they be vngodly and for their authorities sake when as Christ did speake onely of them which did teach rightly the lawe of Moses not of such as did snare men with their ordinaunces constitutions now peraduenture after the same manner a Bishop might be heard which preched truly the Gospell although he liue but a little according vnto the same A reason that ouerthroweth all doctrines of men all Traditions all Poperie God said to Christ Thou art my sonne therefore he is his sonne God said not so to any Angell therefore no Angell can take the name vnto him God said The true worshippers shuld not go to Mount Sion nor to Hierusalem but worship God in spirit truth where said he goe a pilgrimage or go visit this holy sepulcher God said Do not obserue dayes and months times and yeares where said he Kéepe vnto me Lent or Aduent Imber dayes or Saints eues God said to vs It is the doctrine of Diuells to forbid marriage or to commaund to abstaine from meates where said he Eate now no flesh now no whit meate let not the Ministers marrie God said Let euery soule be subiect to Kings Princes and the authoritie of such men let it not be in his Apostles Where said he let the Pope haue the gift of kingdoms be exempt from authoritie of man weare a triple crowne and haue Lords and Noble men vnder him God said Cursed is he that addeth ought to the lawe or taketh from it Where said he The Pope shall dispence against mine Apostles and Prophets God said It is better to speak fiue words which we vnderstand then ten thousand words in an vnknowen tongue where said he the ignoraunt men should pray in Latine With this very argument are ouerthrowen all doctrines of men all traditions all Popery c. Deering What an obstinacie is this or what a presumption to presume an humane tradition before Gods ordinaunce nor to consider that God taketh indignation and wrath so often as an humane tradition looseth or goeth beyond the commaundement of God as he cryeth by his Prophet Esay and saith This people honoureth me with their lips but their harts is seperated from me they worship me in vaine while they teach the commaundements doctrines of men The Lord also in y◠Gospell blaming likewise reprouing putteth forth and saith ye haue reiected Gods commaundement to stablish your tradition Of which cōmaundement S. Paule being mindfull doth likewise warne instruct saieng If any teach otherwise and contenteth not himselfe with the words of our Lord Iesus Christ his doctrine he is puft vp with blockishnes hauing skill of nothing from such a one we ought to depart S. Austen saith that the auncient actes of the godly Kings mentioned in the Propheticall bookes were figures of the like facts to be done by the godly Princes in the time of the newe Testament I. Bridges fol. 25. ¶ Looke Philosophy Walke not after the ordinaunces of your fathers ¶ Looke the exposition of this place in Father ¶ Read 1. Pet. 1. 18. TRANSMVTATION When this word was first inuented LOng after Boniface the third when Idolatry had gotten the vpper hand then did Petrus Lombardus a master of sophisticall sentences bring vp these termes of Transmutation and Transaccidentation about the yere of our Lord. 1646. out of certain blinde trades of the Doctors afore his time Then Pope Innocent the third gaue it this new name called it Accidens sine subiecta Of the which Sophisme Doctor Dunce Doctor Dorbel and Doctor Thomas de Aquino doe dispute very subtilly A. G. TRANSVESTANTIATION What the word signifieth THe word signifieth a passing or turning of one substance into another which is thought of some not tollerable to saye that the substance of
tresure which they cary is nothing worse nor inferiour Geneua TRIE OR PROVE How we ought to trie and proue mens doctrines THe Priests that were Pharisies saith Chrisostom in yâ— time of Christ made an ordinaunce that whosoeuer should knowledge Iesus to be Christ shuld be accursed and excommunicate If then the Pharisies or Priests yâ— now do occupie their roomes shuld make a like ordinance because they wold not haue Christs doctrine to be professed for hindering their lucre shuld we therfore giue in all points credence vnto them leaue off to séeke after the knowledge of Christs doctrine Nay truly why quod he shall we not be excused héerein by ignoraunce séeing we be forâ—ended by the rulers to haue knowledge He answereth no vely for if saith he when thou desirest to buye cloth thou wilt not be content to see one Merchaunts ware but goe from the first to the second from the second to the third so farther to know wher is yâ— best cloth best cheape thou vsing such carefull diligence for a temporall profit art well worthy great reproch that will be more remisse negligent for thy soule helth Séeke therfore about from one doctor or teacher vnto another that thou maist knowe who doeth most duely and truly teach Christ and him follow according to the saieng of the Apostle Proue all and hold the good And as it is said in the Gospell that thou maist know who be true lawfull chaungers or coyners who bée not Lamb. in the B. of Mar. fol. 1257. ¶ Looke Prouing TRIBVLATION There be two kindes of tribulation affliction THere be saith Gasper Megander two sorts of tribulation The one bréedeth of the griefe which yâ— faâ—thfull conceiue of the scornings lewdnes blasphemies scoffings wherewith the vngodly mock at yâ— gospel promises of God of which matter looke Ga. 4. 29. Phi. 3. 18. 2. Pe. 3. 3. And also of yâ— pitie which they haue of those that be blinded whereof Paul speaketh Ro. 9. And this kinde of persecution may be called inward The other procéedeth of such things as are laid vpon them outwardly as of hunger imprisonment exile losse of goods sword and death This is the outward persecution wherewith Tyrants other enimies of the Church rage against the Children of God Howbeit the one can scarce hap without the other insomuch as this saieng of the Apostle is most true that all they which wil liue godly in Christ must suffer persecutioÌ„ 1. Ti. 3. 12. Ma. fo 38. I know thy workes and tribulation ¶ This was the persecution vnder the Emperour Domitian Geneua ¶ Looke Affliction TRIBVTE How tribute ought to be paid to earthly Princes IS it lawfull to giue tribute to Caesar or not ¶ The word that is vsed héere signifieth a valewing rating of mens substaunce according to the proportion whereof they payed tribute in those prouinces which were subiect to tribute and it is héere taken for the tribute it selfe Beza The Doctors mindes concerning tribute Origen saith In tempore ergo Christi c. In the time therfore of Christ when they were commaunded to giue tribute to the Romanes there was a thought counsell among yâ— Iewes Vâ—rum deberent whether they ought that were Gods people and his portion to giue Princes tribute or rather take armes for their libertie except they wer suffered to liue as they lusted And the storie telleth that one Iudas a Galilean of whom Luke mentioneth in the Acts of the Apostles drawing away the multitude of the Iewes taught Non oportet they ought not to giue tribute to Caesar and call Caesar Lord But he that was at that time the Tetrach hastened to perswade the people and that they should regard the present state and not wilfully take armes against the stronger but be content to giue tribute And truly the word of this present gospel not indéed manifesteth yet it sheweth these things But he yâ— diligently considereth the sense of the present words shall finde this yea euen in this place For the Pharisies had not had occasion being willing to take Christ in speach sending their disciples with the Herodians to aske him whether it were lawfull to giue Caesar tribute or no if it had bene manifested among them that they ought not to giue it and that there had bene agréement of all their wills that they should not giue it Hilary of the question that was moued to Christ sayth Igitur an violaret c. Therefore they trye him whether on the condition of the question propounded he would violate the worldly power An videtur reddi tributum Caesari oportet whether tribute ought to be rendred to Câ—sar c. Andâ— wheÌ„ they sayd it was Caesars he sayd Caesari redenda esse c. The things that are Caesars ought to be rendered to Caesar. S. Ambrose sayth Et tu si vis c. And thou if thou wilt not be bound or thrall to Caesar haue thou not those thinges that are of the world But if thou hast the riches of the world thou art bound to Caesar. If thou wilt owe nothing to the earthly king forsake all things and followe Christ. And before discerne ye well what things ought to be rendred to Caesar. Saint Austen sayth Sed quia Manichei c. But because the Maniches vse openly to blaspheme Iohn let them heare euen the Lord Iesus Christ. Hoc stipendium iubentem reddi Caesari commaunting not permitting this stipent to be rendered vnto Caesar. And of these wordes of Saint Paule to the Romanes Omnis anima Let euery soule bée subiect vnto the higher powers Si quis ergo If therfore any body thinke that because he is a christian he ought not to render taxe or tribute or that honour ought not to bée giuen due to those powers that care for these things he falleth in great errour but that meane ought to be kept which God himselfe prescribeth that we should giue vnto Caesar the things that are Caesars and to God the things that were of God Arbitrati se c. Thinking they should smoth him with praises they flatter him that being milked he should say Non deberi tributum Tribute ought not to be giuen to Caesar and therevpon they might take him as a seditious man mouing the people against Caesar and therefore they bring the Herodians with them that were the kings men to apprehende him as a stirrer of new things Thou regardest not say they the person of any man thou speakest nothing to get the fauour of Herode and Pilate Tell vs therefore Debemus hominibus ought we to be both tributary to men and to giue them taxe as well as to giue taxe to God or shall we giue to God onely or else to Caesar This they spake as I said that he shuld say that tribute ought not to be giuen to Caesar. Thus we sée againe their question whether they ought or no. But Iesus by
Si quis dixerit c. If any man shall say that the Sacraments of the new lawe were not all ordeined of our Lord Iesus Christ or that ther be fewer or mo then seauen or that any one of the same verilye and in proper speach be not a Sacrament accursed bée hée Councell of Trident. Sessio 7. Two manner of Faiths Looke Faith What the two Lambes doe signifie Two Lambes of a yeare olde without â—pot ¶ The Iewes say that by the beast that is sacrificed the sinner is vnderstood For when the beast is lead to be killed the trespasser ought say they to thinke as though he for his offences were lead vnto the same and thus to confesse O Lord I am guiltie of death I haue deserued to be stoned for this trespasse not this beast or to be strangled for this transgression or to be burnt for this crime But these Sacrifices doe by shadowe signifie Christ the true lambe of God who would afterward cleanse our sinnes and pay the price of them How grieuous therefore should we acknowledge and confesse our sinnes to be for the which no beast but the innocent sonne of God hath died For the Father sparing vs hath yéelded his sonne to death The Bible note How the priuiledge of two wiues came in Which had two wiues ¶ With the promise of multiplication of séede came in the priuiledge of two wiues The promise performed and ended in Christ the priuiledge ceaseth Gods lawe taketh place which ioyneth two in one flesh and no mo Gen. 2. 24. Geneua Two tyrants and what they be The Scripture speaketh of two huge and cruell tyrants which shall destroy christendome before the last day of iudgement One through false doctrine and that is as Daniel and Paule both doth prophesâ—e the Bishop of Rome The other by power and force of armes that is the Turke of whom Daniel in the. 7. chapter speaketh where he doth attribute vnto him 3. hornes only which he shuld plucke of from the. x. hornes and those 3 are Asia Greece Aegypt which he hath plucked off long since and kéepeth them in possession within the which limits the Prophet hath included him for although he be busie in Hungary readie to inuade Germany yet he cannot think that euer he shall haue them in quiet possession as he hath Asia Greece Aegypt for the Prophet is plaine and manifest Sleadane in his Chronicle Of two natures in Christ. ¶ Looke Christ. Word Vagabunds What these Vagabunds were TOke vnto them certeine vagabunds ¶ Certein companions which doe nothing but walke the stréets wicked men to be hired for euery mans money to do any mischiefe such as we coÌ„moÌ„ly call the rascals very sinks dunghil knaues of all townes and cities Beza VAILE What the vaile and renting of the temple did signifie AND the vaile of the temple did rent in two péeces ¶ This vaile was a certeine cloth that hanged in the temple diuiding the most holy place from the rest of the temple as our cloth that is hanged vp in Lent diuideth the altar from yâ— rest of the Church The renting of which vaile signified that the shadowes of Moses lawe shuld vanish away at the flourishing light of the Gospell Tindale VALES II. What they were VAlesi were heretikes which had their originall of one Valens that liued in Bacathis a couÌ„try in Philadelphia Their manner was to geld themselues and as many straungers as lodged among them they abused the sâ—ieng in the Gospell If thy member offend thée cut it off c. Epiphan haer 58. VAINE GLORIE A good remedy against it IF thou be tempted to vaine glory for thy good déeds then looke of thine euill héereto and put the one in one ballance and the other in the other And then if thou vnderstand yâ— lawe of God any thing at all tell me whether weigheth heauier Tindale VAPOVR What Vapour is VApour is a dewie mist as the smoke of a séething pot Tind VESSELL What is meant by this vessell NEither would he suffer that any man should carry a vessell through the temple ¶ That is any prophane instrument of which those fellowes had a number yâ— made the court of the temple a market place Beza VINE What the Allegory meaneth I Am the true vine ¶ This Allegory is taken out of diuers writings of the Prophets who in diuers places compare the Church to a vineiard and men in the Church to vines and the works of faith of loue and of righteousnesse to grapes Therefore when the Lord calleth himselfe the true vine wée must not so vnderstand himâ— as if he were naturally and substantially a vine for naturally and substantially he is God and man not a vine but representeth the true vine Therfore it is called a vine by similitude not by propertie euen as he is called a Sheepe a Lambe a Lyâ—n a Rocke a Cornerstone such lyke from which such similitudes are brought Marl. vpon Iohn fol. 500. What is heere meant by the vine And hée shall binde his Asse sole vnto the Uine ¶ A country most abundant with vines and pastures is promised him Geneua How Israel is compared to an empty vine Israel is an emptie vine ¶ As the vine spoyled of her grapes beareth new the yeare following so the Israelites enioyeng rest after afflictions renued their former wickednesse and Ioolatrie The Bible note ¶ Whereof though the grapes were gathered yet as it gathered new strength it encreased new wickednesse so that the correction which shuld haue brought them to obedience did but vtter their stubburnenesse Geneua VINEGER Of the propertie thereof VIneger of it selfe is sharpe sowre and tart and is no fitte drinke to moisten a man that is a thirst For though vineger be colde in operation yet is it dry and hath vertue exicatiue Therefore vineger is a sawce and no proper drinke And if it be dronken of him that is moist it maketh him drye But if he be drye afore it killeth him quickly at yâ— least if it be stroÌ„g vineger And specially if it be such vineger as was giuen to Christ hanging vpon the crosse which as S. Mathew saith was mingled with Gall. Saint Marke calleth it Vinum mirlatum Wine mingled with Mirre Whervpon the worshipfull Clarke Saint Bede doth gather vpon the wordes of S. Marke that they gaue vnto Christ wine mingled with Mirre Mirre is the Gumme of a certeine trée growing in Arabia called Mirre which Gumme is both gréene and bitter like vnto gall This bitter tart drinke giuen vnto Christ did both fulfill the prophesie which was that the Iewes should so vse Christ in the time of his thirst and also it made a spéedie end of his life For as soone as he had tasted of that tart and strong vineger he bowed downe his head and sayd Consummatum est All is done All the things which the Prophets haue fortold
the horns of the Unicornes By these Vnicornes vnderstande the common people of the Iewes which cruelly and furiously put themselues in prease against Christ crieng Crucifie him Crucifie him Mat. 27. 22. T. M. VNIVERSALL CHVRCH What it is THe vniuersall Church is a multitude gathered of all manner of nations which béeing sette a sunder and dispearsed by distaunce of places doth neuerthelesse consent in the one truth of the heauenly doctrine and is knitte together in one selfe same bonde of religion But for as much as it is not possible for all Christs members to growe together into one place vnder the vniuersall Church are comprehended the seuerall Churches which are disposed in euery Towne and Uillage according as mans necessitye requireth So as each one of them doth worthely beare the name and authoritie of the Church In the same sense doth Paule saye that he had a dayly care for all Churches 2. Cor. 11. 28. Marl. fol. 7. Whether Christs Church or the Popes be the vniuersall Church That the Church of Christ and not the Romish Church is that true vniuersall Church that hath alwaies remained and euer shall read S. Augustine to Casulane Epist. 80. where yée shall see the Romish Church and other Westerne Churches agreeing with her guiâ—e exempted froÌ„ Christs vniuersal church as one departed from the faith of Christ. Proues against the vniuersall head ¶ Looke Pope VNQVIETNESSE OF THE FLESH Looke Messenger of Satan VNSAVERIE The meaning of this place of Iob. THat which is vnsauerie shall it be eaten without Salt ¶ Canne a mans taste delight in that that hath no sauour Meaning that none toke pleasure in affliction seeing they cannot awaye with thinges that are vnsauerie to the mouth Geneua VNTILL What this word Vntill doth signifie KNew her not vntil she had brought forth her first begotten sonne ¶ This word Untill also doth sometime signifie the certeintie and appointed time And sometime it signifieth the time infinit without end or ceasing as in these places that followeth I am I am and vntill you waxe olde I am Now in this place because hée sayth vntill they be old he will be their God will be therefore when they are olde cease or leaue off to be their God And our sauiour Christ to his Apostles Behold I am with you euen vnto the end of the world will the Lord after the consummation of the world forsake his Disciples Againe the Psalmist saith â— He shall reigne vntill he haue put all his enimies vnder his fâ—â—â—e shall he therfore when his enimies are subdued reignâ— no longâ—â— Againe as the eyes of the maide doe waâ—te vppon thee handes of her mistres euen so doe our eies waie vppon thée vntill thou haue mercie vppon vs when the Lorde therefore hath compassion and mercie vppon vs shall we waite no longer In the lyke sense this word Untill is to be taken in this place for the Euangelist saith He knew hir not vntill she had brought foorth hir sonne that we may much more perceiue and gather that he knew hir not after Marl. vpon Mat. fol. 19. ¶ Christ is héere called the first borne because she had neuer any before and not in respect of any she had after neither yet doth this word Untill import alway a time following wherein the contrary may be affirmed as our Sauiour saieng that he will be present with his disciples vntill the ende of the world meaneth not that after the end of the world he will not be with them Geneua This little word Untill in the Hebrue tongue giueth vs to vnderstand also that a thing shall not come to passe in time to come As Michol had no childe vntill hir death daye 2. Samuel 6. 23. And in the last Chapter of the Euangelist Behold I am with you vntill the ende of the world Beza VNVVORTHELY Of the vnworthy receiuing of the Sacrament SAint Paule doth not say that Iudas did eate the bodye of Christ vnworthely for he speaketh not of his body vnworthely but of the Sacrament vnworthely For he saith Whosoeuer eateth of this bread and drinketh of this Cup vnworthely eateth and drinketh his owne damnation because he maketh no difference of the Lords body and not because he eateth the Lords body If Iudas did eate Christs body it must néedes follow that Iudas was saued For Christ saith in the 6. of Iohn ve 45. Whosoeuer eateth my flesh drinketh my bloud hath eternall life and I will raise him vp in the last day R. Woodman in the b. of Mar. fol. 2181. Who eateth Christs body in the Sacrament vnworthely He eateth this bread vnworthely which regardeth not the purpose for the which Christ did institute it which commeth not to it with spirituall hunger to eate through faith his very body which the bread representeth by the breaking distributing of it which commeth not with a merry heart giuing God hartie thankes for their deliueraunce from sinne which doe not much more eate in their heart the death of his body then they doe the bread with their mouth Obiection He that eateth and drinketh this Sacrament vnworthely shal be guiltie of the body and bloud of the Lord. Now say they how shal they be guiltie of the Lords body and bloud which receiue it vnworthely except it were the very body bloud of the Lord. Aunswere He that despiseth the Kings seale or letters offendeth against his owne person He that violently plucketh downe his graces armes or breketh his broad seale with a furious minde or with violence committeth treason against his own person yet his armes broad seale are not his own person He yâ— clippeth the Kings coyne committeth treason against the Kings person the Common-wealth yet yâ— mony is neither the Kings person nor yâ— CoÌ„mon-wealth S. Paule saith yâ— euery man which prayeth or precheth w e couered head shameth his head his head is Christ shal we therfore imagin yâ— Christ is naturaly in euery maÌ„s head S. Austen saith that he doth no lesse sin which negligently heareth the word of God then doth the other whichâ—vnworthely receiueth the sacrament of Christs body bloud ¶ Héere it is plaine yâ— Christs natural body is not in the word when it is preched yet he sinneth no lesse saith S. Austen the negligently heareth it then doth he that vnworthely receiueth the Sacrament S. Peter witnesseth that our harts are purified by faith true faith therefore is the cleanesse of Christians whervpon S. Austen saith The vnbeléeuers eate not the flesh of Christ spiritually but rather eateth drinketh the sacrament of so great a thing to his owne condempnation because being vncleane hée hath presumed to come to Christs Sacraments which no man receiueth worthely but he that is cleane of whome it is said Blessed be the cleane in heart for they shall sée God Bull. 1107. VOICE The meaning of this place HEaring his voyce but séeing no man ¶ They heard Paules voice for
did circumcise Timothy at Derba and Listria not because he allowed Circumcision but to beare with the time and with the weakenesse of the Iewes wherby he might the better perswade them and allure them to the faith of Christ. For the same purpose did he shaue his head in Cenchrea faining himselfe to the sight of the Iewes to haue bene a Nazarei when he was nothing lesse but onely to win the Iewes by a little and a little was content to vse an holy charitable dissimulation as I might say onely for this purpose that he might win them to Christ. That this was S. Paules practise he himselfe confesseth in yâ— 1. Co. 9. 22. saieng I framed and fashioned my selfe to please all men only to this end that I might win them to Christ. This place ye see maketh nothing for the establishing of vowes Votum is sometime taken of the Lawiers Propteractis promissis ciuilibus as we would say Vir iustus est vota promissa prestare The propertie of a good man a righteous liuer is to performe all his couenaunts bargaines And now this word Votum is borrowed out of the olde Testament We call commonly our profession in Baptime a vow which is not properly to be called a vow forasmuch as a vow is a worke of a mans owne frée will But let it be that our profession be taken for a vow which vow if we kéepe all other monasticall vowes are but vaine vnprofitable foolish wicked and full of hipocrisie for either it must be graunted that these vowes as they call them of chastitie of puritie and of obedience either they are workes commaunded of God or els workes mo or other then God hath commaunded what a blasphemous pride is it what a presumpteous hypocrisie is it to doe more for our own vowing then for Gods commaunding Were not that souldier worthy of wages that would doe nothing at the commaundement of his Captaine but that which he first had vowed of his owne frée will to serue his Captaine And againe If we doe other things then those which God hath commaunded vs all our labour is but in vaine For Christ saith Frustra colunt â—me docentes doctrinas mandata hominuÌ„ Ri. Tur. ¶ Looke Widow Of the vowe of the Nazarite As touching the vow of yâ— Nazarits as it is manifestly set forth in the 6. of Num. But those things which are ther written may all be reduced to thrée principall points The first was they should drinke no wine nor strong drinke nor anye thing that might make them dronke Another was that they shuld not poll their head but all that time the Nazarite should let his hayre grow The third was that they shoulde not defile themselues with mourning for vnrialls no not at the death of their father or mother These things wer to be obserued only for some certaine time for he vowed to be a Nazarite but for certein number of dayes months or yeares Pet Mar. vpon Iudic. fol. 201. Of the godly vow of Staupitius I haue saith this godly learned man vowed vnto God aboue a thousand times that I would become a better man but I neuer perfourmed that which I vowed Héereafter I will make no such vow for I haue now learned by experience that I am not able to perfourme it Unles therefore God be fauourable mercifull vnto me for Christs sake and graunt vnto me a blessed and an happy houre when I shall depart out of this miserable life I shal not be able with all my vowes and all my good deedes to stand before him ¶ This was not onely a true but also a godly an holy desperation this must al they confesse both with mouth heart which will be saued For yâ— godly trust not in their own righteousnes but say with Dauid Enter not into iudgement with thy seruaunt Luther vpon the Gal. fol. 251. VRIM AND THVMIM What they doe signifie VRim Thumim are Hebrue words Vrim signifieth light and Thumim perfectnesse and I thinke the one wer stones that did glister had light in them the other cleere stones as Christall and the light betokened the light of Gods word the purenesse cleane liuing according to the same was therof called the example of the children of Israel because it put them in remembrance to séeke Gods word and to do there after T. M. ¶ Vrim Thumim signifie light perfectnes out of the which it pleased God to giue aunsweres oracles iudgments but what they were it doth not well appeare to any writer They were placed in the Priests breast to admonish him that he ought to shine in doctrine and to be perfect in conuersation of life The Bible note ¶ Vrim signifieth light and Thumim perfectnesse declaring that the stones of the breast plate wer most cleare and of perfect beautie by Vrim also is ment knowledge Thumim holines shewing what vertues are required in the Priests Geneua The meaning of these places following But the Lord aunswered him not neither by dreame nor by Vrim ¶ Of Vrim is spoken Nu. 27. 21. God would not that the high Priest should giue Saule aunswere at this time therfore suffered not to see his will in Vrim as he was wont to doe or happely he saw his will but saw therewith that he should not shew it to Saule T. M. Who shal aske counsell for him by the iudgement of Vrim ¶ According to his office signifieng yâ— the ciuill magistrate could execute nothing but yâ— which he knew to be yâ— will of God Ge. VS How this word signifieth mo persons then one LEt vs make man in our Image ¶ Moses speaketh in yâ— plurall number signifieng mo persons to be in God that the father in the creation of man consulted with his wisedome and spirit The Bible note ¶ God commaunded the water to bring forth other creatures but of man he saith Let vs make signifieng that God taketh counsell with his wisdome vertue purposing to make an excellent worke aboue all the rest of his creation Geneua The meaning of this place following They went out from vs but they were not of vs. ¶ Héereby doe we learne that they that fall away from among the elect chosen of God yet they be none of the members of them For if they were of them they would continue and abide with them Sith then that they fall away from the knowen truth they do plainly declare thereby that they were none of the true elect chosen of God but were plaine hipocrites which for a tune did shine in the Church with fained holinesse whereas in wardlye they wer filled with all kinde of infidelitie vnbeleefe which they cloaked as long as they could till they were by the righteous iudgement of God manifested and opened at length such shall the Church haue vnto the worlds ende I. Veron VSVRIE The
menâ— and preserueth them from the wickednesse of heresie openeth them vnto repentaunce maketh way through them that they may receiue grace and maketh them to bring forth the fruite of good workes and beautifieth them with good examples But now is this blast of all blasts the pleasantestâ— by Satans subtiltie and naughtinesse forbidden to blow vpon the earth Marl. vpon the Apoc. 105. The meaning of this place following The wind bloweth wher it listeth c. As yâ— power of God is manifest by the mouing of the aire so is it in chaunging and reuiuing vs although the matter be hid from vs. Geneua VVINGS How God is said to haue wings DAuid saith Defend me O Lord vnder the shadow of thy wings likening God vnto a bird forasmuch as he is no lesse carefull for his chosen then yâ— hen is for hir chickens as Christ declareth very wel crieng Hierusalem HierusaleÌ„ how oft wold I haue gathered thy children together as the hen gathereth hir chickens vnder hir wings and ye would not This shadow of his wings héere signifieth the protection vnspekable goodnes of God by which only we stand in safetie It is a borrowed speach of the nature of an hen which nourisheth feedeth defendeth hir chickens vnder hir wings yea fighteth for them and despiseth hiâ— owne life to saue them Christ borroweth a like speach in Mat. 23. 37. T. M. VVINTER The meaning of this place following PRay yâ— your flight be not in the winter neither on the Sabboth day In yâ— winter because it was euill traueling on the sabboth day because they wer coÌ„manded as yâ— day they should not go farther theÌ„ a mile And in yâ— day did Pompeius take theÌ„ Strab. 16. 〈…〉 And so did Titus and Vespasian also of whom Frontomus writeth T. M. VVISEDOME How this word wisedome signifieth Christ. I Wisedome was hefore the world of olde He declareth heereby the diuinitie eternitie of this wisedome which he magnifieth praiseth through this booke mening therby the eternal son of God Iesus Christ our sauiour whoÌ„ S. Iohn calleth yâ— word that was in the beginning Iohn 1. 1. Geneua When he prepared the Heauens I Wisedome was there He declareth yâ— eternitie of yâ— son of God which is ment by this word Wisedome who was before all time euer present with the Father Geneua When he appointed the foundation of the earth then was I Wisedome with him as a nourisher ¶ Some read as a chieâ—e worker signifieng that this wisdome euen Iesus Christ was equall with God his father and created and preserued and still worketh with him as Iohn 5. 17. Geneua How wisedome is iustified of hir children And wisedome is iustified of hir children S. Luke doth adde All and notwithstanding that they doe expound this place sundrye waies yet it is a cleere matter that Christ spake neither Greeke nor Latin but Hebrue to the Hebrues in the holy language and accustomed sense Therefore when he said yâ— the wisdome of God was iustified of all his children he meant nothing els but that he left nothing vndone toward his children that is to say the people of the kingdome which he had trayned vp as his children in all things yâ— might belong to their saluation that it was therefore free and cleere from all blame of their destruction perishing And so Chrisostom doth also expound it It wer a very vnfit thing to expouÌ„d it the wisdome is iustified by hir children to say it is from vniust by the benefit of yâ— children chaunged into iust and innocent By thy words saith yâ— Lord thou shalt be iustified or by thy words condemned yâ— is to say by thy words thou shalt be declared either to be iust or condemned of iniustice Words dâ—e not make but declare a man to be iust or vniust c. Muscul. fol. 223. ¶ This sentence Wisedome is iustified of hir children is sundry waies expounded Some by those children do vnderstand the elect chosen because yâ— they haue imbraced the wisedom of God in Iohn â— in Christ iustifieng yâ— is to say allowing praising it Chrisostom by the children doth generally vnderstand all meÌ„ whether they be elect or reproued for by theÌ„ the wisdom of gâ—d is iustified yâ— is to say by their own confession she hath oueâ—â—oÌ„med in iudgmeÌ„t hath omitted nothing yâ— pertain to their saluation so yâ— their perditioÌ„ cannot be laid to their charge S. I. C. ¶ They that were wise indeed acknowledged the wisedome of God in him whom yâ— Phariâ—ies contemne But yâ— Publicans being baptised with the Baptime of Iohn praised him as iust faithfull good mâ—rcifull so that the fruite of their Baptime appeared in them And wisedome is iustified of hir children ¶ That is the children of wisedome or the wise which beléeue the Gospell do acknowledge the wisdome of God therein which the Pharisies condemn so that wisedome is then iustifiâ—d of hir children when the Gospell is receiued The Bi. note VVISE MEN. What these wise men were THere came wise men from the East ¶ These were neither Kings nor Princes but as Strabo saith which was in theyr time sage men among the Persians as Moses was among yâ— Hebrues He saith also yâ— they wer yâ— Priests of yâ— Persians Tinda Wise men or Magi in yâ— Persians Chaldeans tongue signifie Philosophers Priests Astronomers are héere the first fruites of the Gentiles that came to worship Christ. Geneua VVITH THE HOLY c. The meaning of the Prophet in this place Looke Holy VVITNESSE How these places following are to be vnderstood ANd ye shall beare witnes also ¶ Whereas in the 5. Chapter of Iohn Christ saith that he receiueth no witnes of man it is to be vnderstood that for his own part be needed noneâ— but for our cause it was expedient yâ— his disciples shuld testifie his truth vnto vs therfore saith he ye shal beare witnes of me also Ti. But I haue greater witnesses then yâ— witnes of Iohn Let vs note heere how circumspectly wisely he saith not I haue a testimony much more certain true then yâ— testimony of Iohn lesâ— he might so exâ—ol yâ— testimony of his father concerning himself yâ— the testimony of Iohn thereby should be quite discredited for whatsoeuer Iohn did testifie concerning Christ yâ— same was of God nâ—ither was it any whit contrary from yâ— which yâ— father by his works tesâ—fied of him But if ye coÌ„pare yâ— testimonie of the works of Christ which he had receiued of yâ— father with the testimony of Iohn ye shall finde yâ— it is much more excellent notable For as Lucifer or yâ— morning star though it be a true testimonie of yâ— rising of yâ— sun yet notwithstanding is 〈…〉 nothing so â—â—ideÌ„t as yâ— sun beams it self which shine throughout yâ— who le world EueÌ„ so Iohn though his testimâ—ny wer true concerning Christ yet notwtstanding it was far
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
In that hée became their Captaine it séemeth hée sinned in receiuing such as Abimelech receiued the needie and vagabonds assembling them vnto him as is contained Iudi. 9. We must saie that he gathered them not to slaie the innocent as did Abimelech to slaie his bretheren neither to spoile the faithfull For we read not that he spoiled the people of Israel but rather kept their goods as is conteined afterward 1. Reg. 25. of Nabal but he gathered them to persecute the Infidells as is contained afterward in manie places to kéepe his owne bodie from the ambushment of Saule The which he might doe in such a necessitie chiefelie when he was now anointed King By reason whereof in such a case he might prolong the paiment of the debtes and in manie the forfeifure is released in the case aforesaid I. Bridges How Dauids adulterie was punished When God minded to punish Dauid for rauishing Bethsabe he said vnto him Thou hast done this thing priuelie but I will make the Sunne to beare witnesse of it How was that What was that God would doe vnto Dauid It was that Absalom should rauish his fathers wiues and defile them in the presence of all the people in the sight of the Sunne Cal. vpon Iob. fol. 22. How Dauid is said to be righteous Dauid did that which was right in the sight of God and turned from nothing that he commaunded him all the daies of his life saue onelie in the matter of Vrias the Hethite ¶ This séemeth not to be true for it is said in another place that he did sinne in numbring his people in the sentence he gaue againe Mephiboseth But it is to be vnderstood that these sinnes were nothing in respect of that he had committed against Vrias therfore were not reputed vnto him Lyra. How Dauid numbred the people and whereof it came Whereof came it that Dauid numbred the people the text reporteth how it was the Diuel that stirred vp all the mischife when Dauid numbred so the people of God Dauid then being one of Gods children was notwithstanding sometimes deliuered vnto the power of Satan to be beguiled by him Now when we sée this we haue good cause to praie vnto God and to come and shrowd our selues vnder the shadow of his wings and there to hide vs. For if such things befell vnto Dauid what shall become of vs c. Cal. vpon Iob. fol. 22. Why Dauid and Abraham are first rehearsed in the Genealogie The sonne of Dauid the sonne of Abraham ¶ These two are first rehearsed in the booke of the Genealogie of Christ because Christ was first promised vnto them For vnto Abraham it was said In thy séede that is to saie in Iesus Christ All Nations shall be blessed And Dauid in the mysticall Psal. saith Of the fruite of thy wombe shall I set vpon thy seate Geneua Where Dauid laied vp the Armour of Golias Dauid in the first booke of Kings Chapter 17. 54. saith that he put the Armour of Golias into his owne Tent. But Lyra saith that he laied it vp in the Tabernacle of the Lord. For so it appeareth saith he in the 21. 9. where it is said The sword of Goliah the Philistine whome thou slewest c. Behold it is wrapt in a Cloath behinde the â—phod Lyra DAVGHTERS OF MEN. ¶ Looke Sonnes of God Daughters of Sion ¶ Looke Sion DAVNCING How Dauncing is a cursed mirth THe wicked runne after the Tabor and the Flute c. ¶ It is true that the Flute and the Tabor and such other like things are not to be condemned simplie of their owne nature but onelie in respect of mens abusing of them for most commonlie they peruerte the good vse of them For certainlie the Tabor doth not sooner sound to make men merrie but there is alwaies lightlie some vanitie I saie not supersticious but beastlie For behodle men are so caried awaie as they cannot sport themselues with moderate mirth but they fling themselues into the aire as though they would leape out of themselues This then Iob ment to note héere a cursed mirth a mirth that God condemned Wherby we ought to take warning to restrain our selues from such loose wanton pastimes but let vs rather aduisedlie restraine our selues and set God alwaies before our eies to the ende that he maie blesse our mirth and we so vse his benefites as we maie neuer cease to trauell vp to heauen ward Thus you sée it behooueth vs to applie all our mirth to this ende namelie that there maie be a melodie founding in vs whereby the name of God maie be blessed and glorified in our Lord Iesus Christ c. Cal. vpon Iob. fol. 373. Against Dauncing vsed in these daies As it is lawfull to sing and we vse singing to giue thankes vnto God to celebrate the praises so also by a moderate dauncing we maie testifie the ioie and mirth of the minde For Dauid publikelie daunced before the Arke of the Lorde and the Maidens with daunces and songs celebrated his victorie against Goliah Maria also sister of Moses when Pharâ—o was oâ—erthrowen and slaine led daunces with other women sung a song of victorie Wherefore seeing holie men and chaft women vsed daunces we cannot saie that of their owne nature they be vicious But as it is vsed in these daies that men should daunce mingled together with women ought not to be suffered because that those things are nourishments and prouokers of wantonnesse lusts Maria the sister of Moses daunced not with young men but apart by hir selfe among women Neither Dauid daunced with women and maidens which celebrated his victorie daunced among themselues and not with men Per. Mar. vpon Iudic. fol. 286. What Daunces are honest and what euill Let vs remember that although honest Matrimonies are sometimes brought to passe by dauncing yet much more are adulteries and fornications wont to followe of their spectacles We ought to followe the examples of godlie fathers who now and then vsed daunces but yet such as wer moderate and chast so that the men daunced by themselues and the women aparte by themselues by such kinde of daunces they shewed forth the gladnesse of their mindes they sang praises vnto God and gaue him thankes for some notable beneâ—ite which they had receiued But we read not in holie Scripture of mingled daunces of men and women together But our men saie who can daunce after that sort In saieng so they vtter themselues what they séeke for in dauncing Pet. Mar. vpon Iudic. fol. 287. Augustine against Petilianus the 6. chapter The Bishops saith he were alwaies wont to restraine idle and wantonne dauncings But now a daies there are some Bishoppes which are present at daunces and doe daunce together with women so farre are they off to restraine this vice The same Augustine vpon the 32. Psal. when he expoundeth these wordes of the Psalter Of ten strings I will sing vnto thée