because the King should not entice him by this sweete poison to forgette his religion and accustomed sobrietie and that in his meate and drinke hée might dailye remember of what people he was And Daniel bringeth this into shewe how God from the beginnning assisted him with his spirit and at length called him to be a Prophet Geneua DARKNESSE Of the darknesse that was in the land of Iewrie at the death of Christ. DArknesse ouer the land c. ¶ Not ouer the whole earth but this darknesse was ouer Iudea onelie or Hierusalem For if this darknesse had bene ouer the whole worlde it woulde haue ben thought a natural Eclipse and so not regarded of men But to haue Iudea couered with darknesse and the Sunne to thine in other places was a more notable myracle Tertulian doth affirme in this Apologitico that this darknesse of the Sunne was written in the booke of auncient monuments of the Romans For Pilate as he writeth in an other place had foreshewed all these things vnto Tiberius Eusebius also in his Chronicles maketh mention of this darknesse of the Sunne and of the earthquake by the which manie houâ—es in Bechania sell downe Hee bringeth in Philogontis the writer of the Olimpiades for his witnesse There want not some which write that this darknes was ouer the whole world béeing lead thervnto by the writing of Philogontis and Orosius describing â—eraduenture those things which were kept of this matter in the monumentes of the Romanes beeing written and foreshewed as we said euen nowe by Pilate vnto Tiberius But although this was brought foorth by one or two writers yet notwithstanding the historie of their times was so common that such a notable myracle could not be buried in silence of so manie which diligentlie obserued those things which were not so well worthie to be remembred Marl. fol. 726. What is vnderstood by darknesse in this place And the darknesse comprehended it not ¶ This darknesse that is to saie the vnfaithfull which doe sit alwaies in darknesse and in the shadow of death doe all that they can to darken and put out the beames of this Sunne but they shal neuer preuaile Psal. 9. Esaie 29. Abdy 1. Sir I. Cheeke They could not perceiue nor reach vnto it to receiue any light of it no they did not so much as acknowledge him Beza What is meant heere by darknesse And men loued darknesse c. By darknesse is héere meant the ignorance of Christ and whatsoeuer else worldlie men loue moe then Christ. For they which are not borne of God as they cannot heare the word of God so it is necessarie yâ— they prefer the ignoraunce of Christ before they knowledge him and so to loue darknesse more then light Marl. vpon Iohn fol. 82. DAVID Of Dauids praise to king Saule by Doeg DOeg one of the chiefe about Saule hated Dauid and praised him to Saule not of loue but of hatred thinking that for as much as Saule was now vexed with a diuell he might kill Dauid at one time or other but God turned it to good Lyra. The cause whie Dauid was vnknowne both to Saule and Abner Saule said to Abner whose sonne is this younge man and Abner aunswered as thy soule liueth O King I cannot tell ¶ Saule knewe not Dauid now although he had béene in seruice with him afore And the matter that brought out Saule of knowing of Dauid was his bearde which was now growne and did chaunge the sight of his face verie much And whie did Abner saie that he knew not Dauid seeing hée was in seruice with him before Ans. It might bée that Abner did not know Dauid for that he was captaine of the kings armie and alwaies occupied in the kings affaires in the extreame partes of his dominion and not at home during the small time of Dauids béeing with king Saule Lyra. Of Dauids comming to Ahimelech the Priest When Ahimelech sawe Dauid come so sodeinlie so hastelie vnto him and also alone he meruailed not a little thereat and saide Quare tu solus nullus est â—ecum Whie art thou alone and no man with thée Héere it seemeth that Dauid had no bodie with him but himselfe alone when he came to Ahimelech but that is not so for the text saith afterward if thy seruants be cleane fro women So that it appeareth that he had men with him but yet verie few in comparison of them that he was wont to haue And therefore Ahimelech saith Whie commest thou alone The Euangelist S. Mathew also saith haue ye not read what Dauid did when he was an hungred and they that were with him how he entered into the house of God and did eate the shew breads which were not lawful for him to eate neither for them which were with him but onelie for the Priests Héere it is plaine that he came not to Ahimelech alone Ric. Turnar Of Dauids â—e to Ahimelech The king hath commaunded me a certaine thing c. ¶ These infirmities that we sée in the Saints of God teach vs that none hath his iustice in himselfe but receiueth it of Gods mercie Geneua ¶ This lie that Dauid made to Ahimelech Priest of Nob and such like infirmities as we see in the Saints of God maie teach vs that no man is iust of himselfe but receiueth all iustice at Christs hand The Bible note Why the people flocked to Dauid And there gathered vnto him all men that were in comberaunce and in debt ¶ The peoples gathering to Dauid was not to assemble a rebellious multitude to inuade King Saule and to depose him from the Crowne to set vp himselâ—e For neither they came for anie such purpose but for their succour béeing in debt and trouble or otherwise vexed Neither did Dauid send for them nor incited anie to take his part nor proclaimed himselfe to be King or published the Lords anointing of him or euer vsed that multitude that came vnto him for anie such purpose And yet the question is moued both by Caietanus and Lyranus héerevpon The question saith Caâ—etanus ariseth whether it were lawfull for Dauid to receiue these debters in the preiudice of the Creditours that had lent them The solution is that if these men had houses fieldes or vineyards they are vnderstood to haue lefte their goods vnto them But if they were vtterlie vnable to paie their debts they were excused for their vnabilitie vntill their better abilitie For that Dauid excellentlie instructed all theÌ„ that came vnto him while he taried in that Caue The Psalme testifieth I will praise the Lord at all times Conteining according to the letter a doctrine giuen ther of Dauid vnto the Souldiers Therefore Dauid receiued not these men in preiudice of their Creditours And thus as he did not receiue them to the preiudice of anie priuate man so hée receiued them not to the preiudice of the King publike state Where as Lyra moueth the other question saieng
How the Letter killeth For the Letter killeth but the Spirit giueth lyfe ¶ The Letter héere and in the seconde to the Romanes verse 27. and in diuerse other places of the Scripture signifieth the Lawe or olde Testament and the Spirit the Gospell or new Testament And so doth Saint Austen expounde them in sundrie places of his booke which hée wrote of the letter and the spirit And Erasmus also both in his Paraphrases and Annotations Because the lawe findeth vs guiltie and thervpon condemneth vs therefore saith the Apostle rightly that it killeth And the gospel because it pronounceth vs righteous in Christ and sheweth vs that by him we are iustified from all thinges whereof we could not be iustified by the lawe Act. 13. 39. doth therefore bring lyfe As for such as by the letter will vnderstand the litterall sense and by the spirit the spirituall sense can no learned or christen man allowe For these wordes Letter ministration of death ministring of condemnation and that which is destroied signifieth all one thing And these Spirit Ministration of righteousness and that remaineth be there verie contraries Now wordes meaning one thing must haue one interpretation And by some of the first cannot the litterall sense be vnderstoode nor by some of the last the spirituall Ergo neither by these wordes Letter or Spirit sith Letter is all one with the first and spirit with the latter Tindale ¶ Origen writeth thus Et est in Euangelio littera c. Euen in the Gospell there is a Letter that killeth For when as Christ sayth Unlesse ye eate the flesh of the sonne of man c. If ye take the same according to the Letter the Letter killeth What is Littera occidens the murthering Letter Truely the lawe which causeth anger by which commeth knowledge of sinne which is a Schoolemaster vnto Christ. The lawe first killeth yâ— Christ may make aliue it condemneth yâ— Christ may iustifie it sheweth sinne it healeth sinne Ro. Hutchynson How letter and circumcision is taken in this place Which being vnder the Letter Circumcision doth transgresse the law ¶ The letter is héere taken for the outward shew or ceremonie as a little after by the spirit he vnderstandeth the circumcision of the heart Sir I. Cheeke ¶ When the Lawe is called the Letter or that is prouoketh death in vs or that it killeth or is the minister of death or that it is the strength of sinne it is meant as we consider the law of it selfe without Christ. Geneua LEVEN How Leuen is diuersely taken in the Scripture Leuen is sometimes taken in an euill sense for the doctrine of the Pharesies which corrupted the swéetnesse of the word of God with the leuen of their gloses And sometime in a good sense for the kingdome of heauen that is to saye the Gospell and glad tidings of Christ. For as leuen altereth the nature of dowe and maketh it through sowre euen so the Gospel turneth a man into a new lyfe and altereth him a little and little first the heart and then the members Tindale fo 226. Take heede and beware of the leuen of the Pharesies and of the Saduces ¶ By leuen héere is vnderstoode the doctrine and inuention of the Pharesies and of all other men lyke conditioned vnto them Sometime leuen in the Scripture is taken in an euill sense as héere and sometime in a good sense As in the. 13. 33. and in the 12. of Saint Luke verse 1. it is noted by the name of hypocrisie because it is deceitfull false and vngodly and maketh all the louers thereof hypocrits Tindale ¶ Leuen héere is taken for the â—rronious doctrine of the Pharesies Saduces which with their gloses deprauated the Scriptures Some thinke this word 〈…〉 n is taken for wholesome doctrine of the Gospell Math. 13. 33. Sir I. Cheeke Beware of the leuen of the Pharesie◠¶ He wi 〈…〉 eth the in to beware of contagious doctrine and such sâ—bile practises as the aduersarie vsed to suppresse the Gospell Ge 〈…〉 LEVY Of Leuy otherwise called Mathew AND sawe Leuy the sonne of Alpheâ— sit at the râ—ec 〈…〉 e of â—ustome ¶ He that is heere in Marke called Leuy in the Gospell before Chapter 9. and verse 9. is called Mathew in whom we haue an example how they that be called and beléeue ought to bring foorth worthy fruites of repentaunce Sir I. Cheeke ¶ Looke Mathew LEVITES What their office was TAke the summe c. from thirtie yeare olde and aboue ¶ The Leuits were numbred after thrée sortes first at a moneth olde when they were consecrate to the Lord next at 25. yeare old when they were appointed to serue in the tabernacle and at 30. yeare olde to beare the burthen of the tabernacle Geneua â— He sayd vnto the Leuites that taught all Israel and were sanctified vnto the Lorde put the holy Arke in the house which Soloâ—on the sonne of Dauid king of Israel did builde it shall â—e no more a burthen vppon your shoulders ¶ It appeareth héere that the Leuites charge was not onely to minister in the Temple but also to instruct the people in the worde of God And where as he sayth It shall bée no more a burthen vpon your shoulders that is as it was before the temple was builtâ— Therefore your office onely is now to teach the people to praise God Geneua How this place following is to be vnderstood For the Leuites were purer hearted to bée sanctified then the Priestes ¶ Pelicane translateth the wordes thus Leuitae quip 〈…〉 〈…〉 ritu c. For the Leuites were sooner or easier sanctified then the Priestes which he expoundeth more plainely in his Commentaries saieng Intiligitur Sacerdotum numerum imminutum fuisse c. It is to bée vnderstoode that the number of the Priestes was diminished which should haue sufficed for to prepare the Sacrifices and therefore they desired the helpe of the Leuites that all thinges might bée done more diligentlye There was also an other cause of the Leuites helpe for the sanctifieng of the Temple and the preparation of the Sacrifice was so sodeinly commaunded that many of the Priestes had not time to sanctifie themselues according to the lawe which required a certeine space for the same and the Leuites might bée sanctified with lesse adoe and in shorter time And surelye the verye circumstaunce of the place doe proue this to be the true vnderstanding of it for these be the wordes that immediatelye goe before but the Priests were too fewe and were not able to sleye all the burnt offeringes therfore their brethren the Liuites did helpe them vntill they had ended the worke and vntil other Priests were sanctified I. W. fol. 11. LEVIATHAN What Leuiathan signifieth DArest thou drawe out Leuiathan with an Angle c. ¶ Leuiathan as diuerse learned men expounde signifieth the greatest fish that liueth in the Sea which is a Whale T. M. Euen
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
to this word of persecuting The first is touched in Samuel Saule sought or pursued for Dauid euery day but the Lord did not deliuer him into his handes What is it els to séeke a man euery day to slay him but to persecute him continually Of the second we doe read in the same Chapter where he saith But in case he doe hyde him in the earth I will search for him amongst or out of all the thousands of Iuda He meaneth that he will search for Dauid diligently in euery corner and that he will omit nothing touching the persecution of him And Dauid vsed this word properly in the Psalme saieng I will persecute mine enimies and ouertake them I will not returne till they shrinke I will breake them so that they shall not be able to stand they shall fall vnder my féete When he saith I will persecute mine enimies and ouertake them he doth expresse the purpose of them which doe persecute which is bent to this ende to ouertake and catch them whom they doe persecute And whereas he doeth adde I will not returne vntill they doe shrinke it declareth his earnest diligence and desire in the persecution or following And that poynt I will breake them and crush them together that they shall not be able to stand they shall fall vnder my féete expresseth the reuenge which the persecutour entendeth to take vppon him when hée doeth persecute And these bée the partes of full and perfect persecution continually without ceasing to persecute to catch and to reuenge Musculus fol. 516. How some persecution is iust and some wrong If that be the true Church saith Augustin which suffereth persecution not that which doth it so said the Donatist let them aske of the Apostle what church Sara signified when the did persecute hir hand-maid for he saith that the frée woman our mother the heauenly Hierusalem that is to say the true Church of God was figured in that woman which afflicted hir handmayd And a little after Againe I demaunde in case that the good and holy doe persecute none but onely suffer whose saieng suppose they that the same is in the Psalme where we read I will persecute mine enimies and ouertake them and I will not tourne till they shrinke Therefore if we speake and acknowledge the truth that is a wrongfull persecution which the vngodly maketh vpon the Church of Christ and that persecution is iust which the Church of Christ maketh against the vngodly Thus saith Augustine Musculus fol. 518. How the Church doth persecute The Church saith Augustine in the place before doth persecute by louing to reforme and to call men backe from errour and to make them to profite in the truth And it is like the persecution of a louing mother and not of a spitefull stepdame Such I would haue the Church persecution saith Musculus when the rulers of the Church shall in the name of the Church persecute not the innocent but the hurtful more politikely then Church lyke But whereas the false shepheards vnder pretence of heresie and schisme doe persecute not the Goates which they cherish but the true shéepe of Christ which doe follow the voice of their onely shepheard and doe abhorre the voice of straungers with banishment and out-lawe prison wrongfull iudgements snare sword faggot and fire what shall we call it els but the tyranny of Antichrist whereas Augustine sayd that is a wrongfull persecution which the vngodly maketh against the Church of Christ he might well haue added therevnto and that in ten times more wrongfull which the malignant Church worketh against the godly But in his time the Romish Tyranny had not yet so openly set vp hir shamelesse head to practise all kinde of persecutions and publike oppressions of them that would discent from them Musculus fol. 519. Wherefore the true Christians are persecuted Blessed are they that suffer persecution for righteousnesse sake ¶ If the faith of Christ and lawe of God be written in thine heart that is if thou beleeue in Christ to be iustified from sinne or for remission of sinne and consentest in thine heart to the lawe that it is good holy and iust and thy dutie to do it and submittest thy selfe so to do and therevpon goeth forth and testifieth that faith righteousnesse openly vnto the world in word and déede Then will Satan stirre vp his members against thée and thou shalt be persecuted on euery side but bée of good comfort and faint not Call to minde the saieng of Saint Paule 2. Timothy 3. 12. Now all that will lyue godlye in Christ Iesu shall suffer persecution c. Tindale Chrisostome saith Doth the Shéepe persecute the Wolfe at any time No but the Wolfe doth persecute the Shéepe For so Cain persecuted Abel not Abel Cain So Ismael persecuted Isaac not Isaac Ismael so the Iewes persecuted Christ not Christ the Iewes So the Heretikes persecute the Christians and not the Christians the Heretikes Therefore ye shall knowe them by their fruites Againe Chrisostome saith in the same place Whomsoeuer ye sée reioyce in the bloud of persecution he is a Wolfe Iewel fol. 2. Moses saith Ismael plaied or sported with Isaac But Saint Paule saith the same plaieng and sporting was persecution For thus he writeth He that was after the flesh persecuted him that was after the spirit D. Heynes How the Christians in persecution doth multiply The Christians saith S. Austen were bound were imprisoned were beaten wer tormented were burnt and yet wer multiplied c. The miserable ende of certaine cruell persecutors Saule did murder himselfe Achitophel hanged himselfe Iudas did the lyke Sennacherib murdered of his owne sons Herode and Antiochus murdered by lyce Pilate murdered of himselfe Nero murdered of himselfe Dioclesian and Maximianus Emperours deposed themselues Maximinus eaten vp with lyce Maxentius and Pharao both drowned in their owne harnesse PETER Why Peter is called chiefe of the Apostles THey say that Peter was chiefe of the Apostles verely◠as Appelles was called chiefe of Painters for his excellent cunning aboue other euen so Peter may be called chiefe of the Apostles for his actiuitie and boldnesse aboue the other But that Peter had anys authoritie or rule ouer his bretheren and fellow Apostles is false contrary to the Scripture Christ forbad it euen the last houre before his Passion and in diuers times before and taught alway the contrary Tindale fo 143. Of Peters confession When Peter had professed the very true confession of Christ that he was the Sonne of God Christ said to him Thou art Peter and vpon this Rocke I will build my Church that is to say vpon the faith whereby thou hast confessed and acknowledged me And that Christ by this Rocke wherevpon he said he would build his Church did vnderstand and meane himselfe Saint Austen doth write in an Homely which he hath written vpon this place where he saith If Christ would haue layed the
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
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
times alwaies his praise shall be in my mouth Chrisostome saith when God is blessed and thanks be giuen of men vnto him then more plentious blessing is wont to be giuen of him for their sakes by whom he is blessed For he that blesseth maketh him debter of a greater blessing Calfehill fol. 116. By blessing vnderstand not the wagging of the popes or Bishops hand ouer thy head but praier as when we saie GOD make thée a good man Christ put his spirit in thée or giue thée grace and power to walke in the truth to followe his commaundemēts as Rebeccaes friends blessed hir when she departed saieng Thou art our sister growe into thousand thousands thy séed possesse the gates of their enimies And as Isaac blessed Iacob saieng God giue thée of the dew of heauen and of the fatnesse of the earth abundance of corne wine and oile And Gen. 28. 3. Almightie God blesse thée and make thée grow and multiplie thée that thou maist be a great multitude of people giue to thée and to thy séede after thee the blessing of Abraham that thou maist possesse the land wherein thou art a straunger which he promised to thy grandfather such like Tindale fol. 145. What Gods blessings are Gods blessings are his giftes as in the first Chapter of Genesis he blessed them saieng Grow and multiplie haue dominion And in the. 9. Chapter he blessed Noe his sonnes and gaue dominion ouer all beasts authoritie to eate them And God blessed Abraham with cattel and other riches And Iacob desired Esau to receiue the blessing which he brought him that is the present and gift God blessed the. 7. daie That is gaue it a preheminence that men should rest therein from bodilie labour and learne to know the wil of God and his lawes how to worke their works godlie all the wéeke after God also blessed all nations in Abrahams séed that is he turned his loue and fauour vnto them giueth them his spirit and knowledge of the true waie and lust and power to walke therein and all for Christs sake Abrahams sonne Tindale fol. 5. Who is blessed and sanctified of God He is blessed which kéepeth himselfe that which he is by new birth that is to wit which continueth in walking in newnes of life according to the which Christ saith Blessed are they which heare the word of God and kéepe it Luke 11. 28. Also Blessed is he to whom the Lord imputeth no sin in whose heart there is no guile Psal. 32. 1. 2. Rom. 4. 8. Marl. vpon the Apoc. fol. 276. ¶ Blessed is that man of the Lord yea holie iust and perfect maie he be reported also of all men which hath portion conuenient in y◠first resurrection with Dauid Magdalene Zacheus Peter Happy are they which hearing the word of God retaineth it in their liuing for they being renued with the glad tidings of life are depured by the spirit of Christ sanctified so made the habitacles of the holie Ghost Bale vpon the Apoc. fol. 59. Some peraduenture will aske who be they that be blessed and sanctified of God truelie all they whome Christ hath sanctified in his bloud and washed their sinnes in his bloud that hath faith and doth beléeue their sinnes onelie to bée taken awaie by Christ and his bloudshed for their remission of sinnes which will beléeue surelie till they die These be they which be truelie hallowed and sanctified in God the father and these bée holie and blessed whether men do blesse them or curse them Other there be that be sanctified as of men and of the Pope of the Cardinalls of Bishops or Abbots but these be not holie nor blessed except that Christ hath sanctified them in his bloud and hath remission of their sinnes by Iesus Christ which thing they beléeue surelie or els they be not sanctified of God nor blessed be they neuer so oftentimes blessed of the popes holy hand and all his thrée crosses with all the miters of his Cardinalls and Bishops Bibliander in the exposition of Iude. Of the sacramentall blessing Iesus tooke bread blessed c. ¶ To blesse is not to make a crosse but rather to giue thanks as he himselfe doth expresse by by when he speaketh of the cup. Againe where Marke vseth this word blessed Mathew Luke and Paule doe saie he gaue thanks both in Gréeke and in the Latine Sir I. Cheeke And when he had blessed ¶ Marke saith had giuen thanks and therefore blessing is not a consecrating with a coniuring of murmuring force of words and yet the bread the wine are chaunged not in nature but in qualitie for they become vndoubted tokens of the bodie and bloud of Christ not of their owne nature and force of words but by Christ his institution which must be recited and laied foorth that faith maie finde what to laie holde on both in the word and the element Beza The cup of blessing which we blesse c. ¶ When I spake saith Chrisostome of blessing I spake of thanksgiuing and speaking of thanksgiuing I open all the treasure of the goodnesse of God and rehearse those great giftes of his For with the cup we adde the vnspeakable benefites of God and whatsoeuer we haue obteined So we come vnto him we communicate with him thanking him that he hath deliuered mankinde from errour that when we had no hope and were wicked persons he admitted vs brothers and companions to himselfe with those and such other rendrings of thankes we come vnto him Héere ye sée what Chrisostome tooke blessing to be Calfehil fol. 106. What it is to blesse the Lords name Blessed be the name of the Lord. ¶ We maie not onelie picke out the words but also consider of what minde they procéede and that they be spoken trulie and vnfainedlie for how is it possible that we should blesse the name of God if we doe not first acknowledge him to be righteous But he that grudgeth against God as though he were cruell and vnkinde cursseth God because that as much as in him lieth he lifteth himselfe vp against him He that acknowledgeth not God to be his father and himselfe to be Gods childe ne yéeldeth record of his goodnesse blesseth not God And why so For they which taste not of the mercie and grace that God sheweth vnto men when he afflicteth them must néedes grinde their téeth at him and cast vp and vomit out some poyson against him Therefore to blesse the Lords name importeth as much as to perswade our selues that he is iust and righteous of his owne nature and not onelie that but also that he is good and merciful Lo◠héere how we maie blesse Gods name after the example of Iob that is by acknowledging his Iustice and vprightnesse and moreouer also his grace and fatherlie goodnesse towards vs c. Caluine vpon Iob. fol. 32. ¶ Héereby he confesseth that
Israel both when Saule and Absalom persecuted him and therefore saith he How farre soeuer I be outlawed yet will I call vpon the Lord and trust surelie to obtaine my request ¶ From the place where I was banished being driuen out of the Citie and Temple by my sonne Absalom Geneua CROSSE How the Crosse of Christ is not to be worshipped SAint Ambrose against the opinion of Damascene speaking of the finding of the holie crosse by Helene Constantines mother saith Inuenit ergo Helena titulum c. Helene therefore did finde the title she worshipped the king and not the wood verelie For this is an errour of the Gentles a vanitie of the vngodly but she worshipped him yâ— hung vpon the wood which was written in the title ¶ Héere we sée that to worship eueÌ„ the verie crosse that Christ did hang vpon it is an errour of the Gentles and a vanitie of the vngodlie Now if the crosse that Christ died and hung vpon and did imbrue with his bloud maie not be worshipped vnlesse we will runne into the errour of the idolatrous heathen and into the vanitie of the vngodlie how much lesse ought the other crosses that are onlie made after the figure and likenesse of it be worshipped I. Veron How the Crosse was esteemed among the Aegyptians and Romanes The crosse among the Aegyptians was had in such estimation that they did set it vpon the breast of their Gods And among the Iewes and Romanes the death vpon the crosse was reputed and taken for ignomious and shamefull Of bearing the Crosse. Seneca rehearseth that this was an olde Prouerbe when they exhorted anie man to suffer aduersitie Followe God By which they declared that then onlie men trulie entered vnder the yoake of God when he yéelded his hande and backe to GODS correction Caluine in his Institutions 3. booke chap 8. sect 4. CROVVNE OF GOLD What is vnderstood by the Crowne of golde that Dauid speaketh of heere POsuisti in capite eius corona de lapide precioso Thou hast sette a Crowne of pure golde vppon his head Applieng these words of the Prophet vnto Christ of whom the whole Psalme is chiefelie spoken we cannot verefie these wordes by him literallie Thou hast set a Crowne of golde vpon his head Indéede we reade how hée was crowned with a Crowne of sharpe Thornes vppon his head but neuer with a Crowne of golde For hee said when the people would haue made him a King Regnum meum non est de hoc mundo My kingdome is not of this world To applie therefore these wordes of the Prophet vnto Christ we must vnderstand by the Crowne of golde the great victorie that Christ had ouer the Diuell the World Death Damnation and Hell And if we will apply this place of the vearse to the members of Christ which be all iust liuers and faithfull beleeuers then wée must vnderstande by the Crowne of golde the ioie and glorie euerlasting that is prepared for vs in Heauen This glorie this liâ—e doeth Saint Paule call in sundrie places a Crowne Bonum certamen c. I haue fought a good fight saith he I haue fulfilled my course I haue kept my faith from hencefoorth there is laid vp for me a Crowne of righteousnesse which the Lord that is a righteous Iudge shall giue me at that daie not to me onelie but to all them that looke for his comming They that goe about to verifie these wordes of the Prophet Thou hast sette a Crowne of golde vppon my head literallie they doe alleadge for it the glorious victorie that GOD gaue to Dauid ouer the Ammonites whose King Dauid tooke prisoner and did weare his Crowne of golde This Crowne of golde which Dauid gotte in Battell is thought to bée the Crowne whereof mention is made when the Prophet saith Posuisti in capite c. But for as much as the Psalme is a Propheticall Scripture which taketh place to the ende of the world in all other godlie Kings as well as Dauid and speciallie is most verefied in Christ and in all his true members therefore it is better and more sound interpretation to vnderstand by the Crowne of golde the heauenlie glorie of the life euerlasting Ric. Turnar What is meant by the Crowne that Iob speaketh of And taken the crowne awaie from my head ¶ Rabi Abraham vnderstandeth by the crowne the dignitie that commeth to the rich by the meanes of their riches for all men haue the rich in honour although some vnderstand thereby his children as in the Prouerbes 17. 2. The Crowne of olde men are their childrens children Other vnderstand the dignitie that came vnto him of his wisedome and cunning So Iobs meaning is that of a worshipfull and rich man he became poore despised T. M. ¶ Meaning his children and whatsoeuer was deare vnto him in this world Geneua CRVELTIE From whence this word crueltie is deriued THis word Crueltie is deriued either of this Latine word Cruor which signifieth bloud wherin cruell men like best to delight either of Crudae carnis which signifieth rawe flesh which fierce and barbarous people sometime do eate and may be defined to a vicions habite wherby we are inclined to sharp and hard things aboue reason Pet. Mar. vpon Iudic. fol. 12. CVBITE What the measure of a Cubite is A Cubite with the Grecians is two foote but with the Latines a foote and a halfe Some alleadge the cause of this difference to be because the measure may be extended from the elbowe to the hande béeing sometimes closed and sometimes open or stretched forth Pet. Mar. vpon Iudic. fol. 16. CVP. The sundrie significations of this word Cup. IN the Cup of his wrath ¶ The transposing of the word Cup from his owne proper signification both in good part in euill is verie rife in the Scripture for God hath allotted vnto euerie man his portion of prosperitie or aduersitie by mesure certeine and he shall drinke it whether he will or no. In this sentence following it is taken in euill part The spirit of tempest is the portion of their cup. Psal. 11. 6. that is to say vengeance is the reward that God hath ordeined for their wickednesse In these sentences following it is taken in good part The Lord is the lot of my part and of my cup. Psal. 16. 5. that is to saie he is my appointed heritage Also my ouerflowing cup. Psal. 23. 5. that is to saie the goods which God hath giuen vnto me as my lot are abundant Moreouer Christ saith Can ye drinke of the cup that I shall drinke Math. 20. 22. by which wordes Christ demaunded of the sonnes of Zebedie whether they were able to endure the crosse and torments that he should suffer for so is meant by drinking of the cup that he shuld drinke of A. Marl. vpon the Apoc. fol. 210. The meaning of this place following Are ye able to drinke of the cup that I shall drinke of ¶ This
is spoken by a figure taking the cup for that which is conteined in the cup. And againe the Hebrues vnderstande by this word cup sometime the manner of punishment which is rendered to sinne as Psal. 11. 6. or the ioie that is giuen to the faithfull As. Psal. 23. 5. and sometime a lotte or condition As Psal. 16. 5. What the Cup of the new Testament signifieth This Cup is the new Testament in my bloud This Cup or Chalice is the new Testament that is this Cup or Chalice which I deliuer vnto you doth signifie the new Testament ¶ Héere it is plaine the Cup is not the new Testament but doth signifie the new Testament Therefore the bread is not the bodie but doth signifie the bodie I. Frith ¶ The signe of the new Testament which is established and ratified by Christs bloud Geneua ¶ As the Cup is the new Testament so the bread is the bodie of Christ. By the new Testament he vnderstandeth the forgiuenesse of sinnes Heb. 8. 12. But the Cup doth onelie represent vnto vs the new Testament that is to saie the forgiuenesse of our sinnes that we haue in the bloud of Christ. Sir I. Cheeke ¶ Héere is a double Metonymia For first the vessell is taken for that which is conteined in the vessell as the Cup for the wine which is within the Cup. Then the wine is called the Couenant or Testament whereas in déede it is but the signe of the Testament or rather of the bloud of Christ whereby the Testament was made neither is it a vaine signe though it be not all one with the thing it representeth Beza What is meant by the Cup of saluation I will take the Cup of saluation and call vpon the name of the Lord. ¶ In the lawe they vsed to make a banket when they gaue solempne thanks vnto God and to take the Cup and to drinke in signe of thanks-giuing Geneua ¶ I will take the Cup c. In token of my deliueraunce The Bible note ¶ He alludeth to the manner that was vsed vnder the law For when they gaue solempne thanks vnto God there was also a feast made whereat was made an holie drinking in token of gladnesse and because this dooing was as a Sacrament of their deliuerance out of Aegypt hée tearmed it the Cup of saluation Caluine Of the cup of blessing Is not the Cup of blessing which we blesse partaking of the bloud of Christ c. ¶ That is to saie they that doe eate of the bread and drinke of the Cup of the Lord with thanksgiuing are the Communion of the bodie and bloud of Christ that is to saie the congregation of them that are washed in the bloud of Chrst beeing made his bodie and members Sir I. Cheeke The Cup of blessing ¶ Of thankesgiuing wherevpon that holye banket was called Eucharist that is a thankesgiuing Is it not the Communion c. A most effectuall pleadge and note of our knitting together with Christ and ingraffing to him Beza Is not the Communion c. ¶ The effectuall badge of our coniunction and incorporation with Christ. Geneua How the Cup is taken for the drinke in the Cup. Drinke of it all for it is my bloud of the new Testament ¶ For it is that is to saie the drinke that is in the Cup or if ye list the Cup is my bloud of the new Testament taking the Cup for drinke by a manner of speaking vsed in all tongues as when we saie I haue dronke a Cup of good wine wée take there the Cup for the wine my bloud of the new Testament that is to saie my bloud for whose shedding sake this new Testament and couenaunt is made vnto you for the forgiuenesse of sinnes Tindale How by the Cup is signified Christs passion Ye shall drinke of my Cup. ¶ By the Cup and Baptime be vnderstood his bitter passion and death as he himselfe testifieth a little after saieng Let this Cup passe from me Sir I. Cheeke How the Cup is taken for the crosse of affliction Are ye able to drinke of the Cup c. ¶ He setteth the crosse before their eyes to drawe them from ambition calling it a Cup to signifie the measure of the afflictions which God hath ordeined for euerie man The which thing also he calleth baptime Geneua Of the Popes golden Cup. Hauing a Cup of golde in her hand ¶ Hee speaketh of vntoward and counterfet doctrine The Pope boasteth himselfe to haue the Scripture but he corrupteth it with his bloudie gloses and maketh men to drinke of the troubled or rather stinking water of puddles in stéede of Gods pure wordes which is the meate and drinke of our saules These blasphemous and abhominable decretals which the Romish Antichrist serueth his guests withal are yet extant howbeit yâ— he serueth them in a golden Cup that is to wit vnder the name of Christs Uicarship vnder the coulour of the Gospell and vnder such glorious names as that all things procéede of the instinct of the holye Ghost and that hée cannot erre c. This is the golden Cuppe which hath beguiled manie c. Marl. vpon the Apoc. fol. 242. CVRSE What this word curse impôrteth AS concerning this word curse let vs marke that it giueth vs not scope to wish the mischiefe or confusion of the partie I meane through desire of vengeaunce as oftentimes wée bée so carried awaie by our passions as there reigneth nothing in vs but heart burning and bitternesse or at least wise a foolish and vndiscrete zeale But whereas it is sayd that Eliphas cursed the wicked mans house it importeth nothing else but that he hold him to that which the scripture teacheth and sheweth vs. And therefore it is not for vs to bée Iudges for it were too great a rashnesse if we should take so much preheminence vpon vs as to saie O that man shall make an euill ende or such a man shall come to shame A man must not presume so farre but it belongeth to God onelie to curse or to blesse Cal. vpon Iob. fol. 80. Of two manner of cuâ—ses Upon mée bée thy curse my sonne ¶ There are two manner of curses in the Scripture the one is in the soule that perteineth to the soule as sinne and wickednesse And the other to the bodie as all temporall miserie and wretchednesse As Gen. 3. and Deut. 23. T. M. Of the curse of good men What strength the curse of holy men oppressed with wrong hath to bring the vengeaunce of God vpon the oppressors may appeare by Ioathan the sonne of Ierobaal and likewise by Eliseus the Prophet And cursed them in the name of the Lord. ¶ Perceiuing their malicious heart against the Lorde he desireth God to take vengeaunce of that iniurie done vnto him Geneua The meaning of this place following Cursed be he that doth the worke of the Lord negligentlie and cursed be he that kéepeth backe his
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
the tyrant Antiochus Read the 2. chapter of the second booke of Machabees Notwithstanding there are some which referre this daie of dedication to that first daie when the people returned from Babilon of which mention is made in the sixt Chapter of the first booke of Esdras Reade Iosephus in his 22. booke and 14. chapter But it maketh no great matter of which dedication or renouation you saye that this was the seast daie whether of the first or of the last Marl. vpon Iohn fo 381. Feast of pasâ—e-ouer wherefore it was instituted The feast of pase ouer◠〈…〉 〈…〉 was instituted in the 〈…〉 from their bondage in 〈…〉 Feast of Penticost wherefore it was instituted The feast of Penticost was in remembraunce of the lawe that was giuen 〈…〉 ount 〈…〉 Of the feast of Tabernacles The feast of tabernacles was 〈…〉 of the dwelling of the Israelites fortie yeares in tents Hemmyng The Iewes feast of tabernacles was at hand ¶ Ey this feast of tabernacles we are aâ—monished yâ— we are but pilgrimes straungers as long as we liue in this naturall bodie that we haue no permanent citie heere therfore ought we earnestlie to desire that we maie enter into the lande of promission which is the land of the liuing Of this feast read Leuit. 23. ver 34. Sir I. Cheeke ¶ At this feast they dwelled 7. daies in the tents which put them in remembrance that they had no citie heere permanent but that they must seeke one to come Geneua This feast of tabernacles or tents was so called because the children of Israel abode in their tents 7. daies for a remeÌ„brance that God made their fathers dwell in tents when he brought them out of the land of Aegypt This feast is celebrated from the fiâ—téenth daie of the seauenth moneth which we call October vnto the. 21. daie of the same As is to be séene in Leuiticus Marl. vpon Iohn fol. 242. Of the omitting of the feast of Tabernacles For since the time of Iosua yâ— sonne of Nun vnto this daie had not the children of Israel done so c. ¶ The mening is not yâ— the feast of tabernacles was not celebrated from yâ— time of Iosua the son of Nun vnto that daye which was almost a thousand yeares but yâ— it was not celebrated in that manner yâ— is with such solemnitie so great 〈…〉 gladnes as the vâ—rie words themselues declare both in the Hebrue text in the best translations And so doth 〈…〉 expound that place who saith yâ— those words since the time of Iosua the sonne of Nun c. be spoken in the respect of greatnesse of the ioie which there happened vnto the peopleâ— Lyra also expoundâ—th the same place much after the same sort and presupposeth nothing lesse then that the feast were omitted all this time for he affirmeth yâ— they were much more solempnlie with greater cost celebrated in the time of Dauid Salomon Therefore saith he the comparison is Secundum quid propertionaliter For I vse his words because in all this time sithence Iosua it is not read yâ— the people wer so gathered together in Hierusalem as we read in the beginning of this chapter that they were at this time And againe he saith yâ— it was more for the people newlie returned from captiuitie to celebrate such a feast with that solempnitie then it was to mightie kings and people béeing in prosperitie and setteled in a kingdome to celebrate the same daie with much more cost and solempnitie D. Whitgaâ—t fo 9. FESTVS How he ascribed madnesse to Saint Paule FEstus said with a loude voice Paule thou art beside thy selfe much learning hath made thee mad ¶ Festus béeing much troubled with Paules declaration and hauing nothing to saye against it yet wold not yeeld vnto it but â—â—amorouslie condemned it as wicked superstitious For worldlings are loth to be combred with godlie matters and count all such as foolish that trouble themselues therewith The Bible note FEET OF GOD. ¶ Looke Foot FIRE How euerie mans worke is tried by the fire IN the fire it shall be shewed ¶ If anie mans worke that he hath builded doe abide this fire yâ— is if the word yâ— a man hath preached doe abide all assalts temptations it is a token that they are surelie grounded on the Scripture of God then shall the preacher receiue his reward If anie mans worke be burnt that is the preachers word will not abide the triall and light but vanish away then it is a token that they are not wel grounded on Scripture and so shall he suffer hurt for it shal be a great crosse and vexation to the preacher that he hath béene so deceiued himselfe and also hath lead other into his errour Notwithstanding he shall be saued because of his faith in the foundation which is Christ and his ignoraunce shall bee pardonedâ— sith heeâ—erred not of a malitious purpose but of a good zeale But yet shall it bée as it were a fire vnto him for it shall gréeue his heart to sée that he had laboured â—n vaine and that hée must destroie the same which he before through ignoraunce preached This is the processe and pure vnderstanding of the text I. Frith fo 44. ¶ By fire Saint Paule doth vnderstand persecution and trouble By golde siluer and precious stones he vnderstandeth them that in the middest of persecution doe abide stedfastlie in the word By timber haie and stubble are meant such as in the time of persecution doe fall awaie from the truth If they then which beléeue doe in the time of persecution stand stedfastlie in the truth the builder shall receiue a reward the worke shall be preserued and saued But if so be that they swarne goe backe when persecution ariseth he shall suffer losse that is to saie the builder shall loose his labour and cost But yet the builder I meane the preacher of the word shall be saued if he béeing tried by persecution doe abide fast in the faith Sir I. Cheeke ¶ The meaning of Saint Paule when he wrote this to the Corinthians was to aduise the ministers of the Gospell that wheÌ„ as he had laide Iesus Christ as the foundatioÌ„ of our health they should build nothing vpon it but onlie heauenly doctrine which is like to golde siluer precious stones For if anie man would build vpon it mans doctrine which is not grounded vppon the word of God but is like to timber haie and stubble euerie mans doctrine shall bee examined and tried by the fire that is the holie Ghost And that doctrine which is altogether agréeable to the foundation shall stand still And that doctrine which is not fullie agréeable and yet hath kept the foundation whole shall be consumed by the fire of the holie Ghost who worketh by his grace that such ministers as doth repent them of those errours which they haue committed in their doctrine vnagreeble vnto
his help but goe about without him to helpe them selues by ther owne workes and wisedome or are impatient in their troubles them doth he forsake vtterlie in the middes of their afflictions Sir I. Cheeke What Gods curse is Gods curse is the taking awaie of his benefites As God cursed the earth and made it barren so now hunger dearth warre pestilence and such like are yet right curses and signes of the wrath of God vnto the vnbeléeuers but vnto them that know Christ they are verie blessings and that wholsome crosse and true Purâ—â—torie oâ— our flesh through which all must go that will liue godlie and be saued As thou readest Math. 5. 10. Blessed are they that suffer persecution for righteousnesse sake c. And Heb. 12. 6. The Lord chasteneth whom he loueth and scorgeth all the children that he receiueth Tindale What God appointeth and no more Whatsoeuer thy hand and thy counsell determined before to be done ¶ Héere we doe learne that the enimies of Christ can goâ— no farther then God hath appointed them Therefore let the Preacher of the truth be of good comfort though Satan with all his legion of diuells the world all the mightie Princes thereof doe arise and conspire against them yet they can doe no more then the Lords hand and counsell hath appointed before Sir I. Cheeke How all things come to passe by Gods will ¶ Looke Will Of two wills in God ¶ Looke Will. How God ordeined sinne and yet is not the author of sinne ¶ Looke Sinne. Of the God of this world Iâ— whom the God of this world hath blinded the mindes of them which beléeue not ¶ Satan is Gods minister and can doe no more then he appointeth him to doe Neuertheles Christ calleth him the Prince of this world Iohn 16. 11. And héere the Apostle calleth him the God of this world because the worlde doth most commonlie forsake the true God and serueth him For vnto whom soeuer we obaie we make him our God As S. Paule calleth the bellie their God that are earthlie minded serue their owne bellies Phil. 3. 19. What is meant by the God of Iacob ¶ Looke Iacob What the seate of God is ¶ Looke Seate GODHEAD IN CHRIST How Christs Godhead is vnderstood FOr in him dwelleth all the fulnesse of the Godhead bodelie ¶ We must beware that we doe not with the Antropomorphiâ—es think that God hath a bodilie shape because the Apostle saith that the Godhead dwelleth in Christ bodelie for that is as much to saie that the Godhead doth dwell trulie and naturallie in Christ being a 〈…〉 and◠〈…〉 God and that therefore he is a sufficient treasure of all 〈…〉 riched Sir I. Cheeke ¶ In saieng that the Godhead is reallie in Christ he sheweth that he is verie God Also saieng In him he declareth two distinct natures And by this word Dwelleth he proueth that he is there foreuer Geneua How Christ in his Godhead is euerie where How maie Christ be called a straunger is he departed into a straunge countrie Séeing he is with vs vnto the worlds end and is among them that he gathered in his name Aunâ—were Christ is both God and man hauing in him two natures and as man he is not with vs vnto the worldes ende nor is present with his faithfull gathered together in his name But his diuine power and spirite is euer with vs. Paule saith he was absent from the Corinthians in bodie but he was present with them in spirite So is Christ gone hence saith he and absent in his humanitie which his diuine nature is euerie where And in these saiengs we reserue to both his natures their owne properties Origen in Math. homil 33. GODS MERCIE Of such as presume too much thereof MAnie doe presume so much of Gods mercie that they sinne at pleasure and repent at leasure But be not seduced saith S. Paule for God is not mocked whatsoeuer a man soweth that shall he reape Hemmyng How the Magistrates are called Gods ¶ Looke Iuâ—ges What the nature of Gods word is ¶ Looke Word Nature GODLIE SORROVV What godlie sorrow bringeth to a man FOr godlie sorrow causeth repentaunâ—â— c. ¶ There be two manners of sorrow The one commeth of God and ingendereth repentaunâ—e 〈…〉 life The other commeth of the flesh and bréedeth desperation vnto death We haue examples of both in Cain and Dauid in Iudas and Peter For they all sorrowed but the sorrow of Cain and of Iudas was fleshlie and carnall and therefore being without godlie comâ—ort it did driue them to desperation Whereas Dauid and Peter in their godlie sorrow did flie vnto the father of mercies with a true repentant heart and were receiued againe into the fauour of God Sir I. Cheeke ¶ Whose heart Gods spirite doth touch he is sorie for his sinnes committed against so mercifull a father and these are the fruites of his repentaunce as witnesse Dauids and Peters teares Others which are sorie for their sinnes onelie for feare of punishment and Gods vengeaunce fall into desperation as Cain Saule Achitophel and Iudas Geneua GODLINESSE What Godlinesse is GOdlinesse is not made of words as wood is made of Trées but it is an earnest loue procéeding from a pure heart and a good conscience and an vnfained faith in which we maie glorifie God and doe good to his people Paule was godlie when he gloried in nothing but in the crosse of Iesus Christ by which the world was crucified vnto him and he vnto the world They are godlesse hypocrites which in word confesse they know God but in deede doe denie him They are Christs which haue crucified the flesh with the affections and concupiscence of it They are of their father the Diuell that in wickednesse doe the desire of the Diuell c. M. Deering GOG AND MAGOG What they were and what they doe signifie SAint Austen in his 20. booke De ciuitate Dei willeth by Gog to be signified the glorious hypocrites of the world by Magog the open enimies of righteousnesse pretending the contrarie As testifieth Berosus the Chaldean in the first booke of his histories 5. chapter Gog was a mightie gouernour in the land of Sabea Arabia the rich vnder Nimroth the great king of Babilon and there ruled with Sabâ—s his Father in the 18. yeare of his raigne In the 38. Chapter of Ezechielâ— Prophecie ver 2. he is called the chiefe Prince of Mosoch and Tâ—â—bal whom some Expositours taketh for Capadoce and Spaine But after the opinion of S. Hierom and Isidorus which was a Spaniard the Hebrue taketh this Thubal for Italy which is much more agréeable to the purpose Magog was the seconde sonne of Iaphet which was the third sonne vnto Noe. This Magog as witnesseth Iosephus in the first booke of his Antiquities the 11. chapter was the first beginner of the Magogites whom the Greekes called the Scythians and we now the Tartarians And all the chiefe
of the letters but the Gospell is in the marking of the sentence of Scriptures This sentence approueth Saint Paule saieng thus The kingdome of God is not in worde but in vertue and Dauid saith The voice of the Lorde that is his worde is in vertue And after Dauid saith Through the worde of God the heauens were made And in the spirit of his mouth is all the vertue of them In the booke of Mar. fol. 644. An exposition of this place following For I am not ashamed of the Gospell ¶ The Gospell is that heauenly message which declareth vnto vs yâ— Iesus Christ is the power of God in whom and by whom God doth set foorth vnto the world all his heauenlie treasures that whosoeuer doth beléeue in him whether he be a Romaine or a Iew Gréeke or other he should not perish but haue lyfe euerlasting Sir I. Cheeke Saint Bede affirmeth that in his time and almost a thousand yeares after Christ héere in Britaine Easter was kept after the manner of the East church in the full moone what daie in the wéeke so euer it fell on and not on the Sundaie as wée doe now whereby it is to be collected that the first preachers in this land haue come out froÌ„ the East part of yâ— world where it was so vsed rather then from Rome Petrus Cluniacensis writing to Barnard affirmeth that the Scottes in his time did celebrate their Easter not after the Romaine manner but after the Gréeks And as the sayd Britaines were not vnder the Romaines in the time of this Abbot of Cluniake So neither were they nor would bee vnder the Romaine Legate in the time of Gregorie nor woulde admit anie primacie of the Bishop of Rome to be aboue them Ghildas saith that Ioseph of Aramathia that tooke downe Christ from the crosse béeing sent hether by Philip the Apostle out of Fraunce he beganne to preach the Gospell first in this Realme in the time of Tiberius the Emperour Nicephorus saith that Symon Zelottes about the same time came into this land and did the like Theodoretus sayth that Saint Paule immediatly after his first deliuerie in Rome vnder the Emperour Nero preched the Gospell in this Ilande and in other Countries of the West Tertulian saith of his time that the countries of Britaiâ—e which the Romaines could neuer attaine vnto are now subiâ—ct to Christ. Origen saith the same GOATE How this Goate doth figure Christ. PUtting them vpon the head of the Goat ¶ Héere this Goat is a true signe of Iesus Christ who beareth the sinnes of the people Esay 53. 5. Geneua Why it is called the scape Goate And the other for a scape Goate ¶ In the Hebrew it is called Azazel which some saie is a mountaine néere Sinai whether this Goate was sent but rather is called scape Goate because it was not offered but sent into the desart as verse 21. Geneua GRACE What Grace is BY grace vnderstand the fauour of God and also the gifte of working of the spirit in vs as loue kindnesse patience obedience mercifulnesse despising of worldlie thinges peace concord and such like Tindale The true definition of grace The true definition of Grace and agréeing to the holy scriptures is the free beneuolence of God whereby he counteth vs déere in Christ Iesus and forgiueth vs our sinnes giueth the holie Ghost an vpright life and eternall felicitie by this definition is séene not onlie what we call grace but also by whom we haue it and with all the principall effects thereof Pet. Mar. vpon the Rom. fol. 140. Receiued grace of all Apostleship ¶ Grace is throughout all the Epistles of Paule taken for the fauour and frée mercie of God whereby he saueth vs fréelie without anie desertes or workes of the lawe In like maner peace is taken for the tranquilitie of the conscience being fullie perswaded that through the merites of Christs death and bloud-shedding there is an attonement and peace made betwéene God and vs so that God will no more impute our sinnes vnto vs nor yet condemne vs. Sir I. Cheeke What it is to reiect grace To reiect and refuse the grace of God is to séeke righteousnesse by the law or to deserue grace by our owne righteousnes What difference is betweene grace and gift Grace properlie is Gods fauour beneuolence or kind mind which of his owne selfe without deseruing of vs he beareth vnto vs wherby he was moued inclined to giue Christ vnto vs with all his other gifts of grace Gift is the holie Ghost his working whom he powreth into the hearts of theÌ„ on whom he hath mercie whom he fauoureth Though the gifts of yâ— spirit increase in vs dailie haue not yet the full perfection yea though there remaine in vs yet euill lusts sinne which fight against the spirit as he saith héere in the seauenth Chapter and in the fift to the Galathians and as it was spoken before in the third Chapter of Genesis of the debate betwéene the womans seede and the séede of the Serpent yet neuerthelesse GODS fauour is so greate and so strong ouer vs for Christs sake that wee are counted for full whole and perfect before God For Gods fauour towardes vs diuideth not her selfe increasing a lyttle and little as doe the giftes but receyueth vs whole and altogether in full loue for Christes sake our intercessour and Mediatour And because the giftes of the spirite and the battell betwéene the spirite and euill lustes are begunne in vs alreadie Of this nowe vnderstande thou the. 7. Chapter where Paule accuseth himselfe as a sinner and yet in the 8. Chapter sayth There is no dampnation to them that are in Christ and that because of the spirite and because the gifts of the spirite are begunne Sinners wée are because the flesh is not full killed and mortified Neuerthelesse in as much as we beléeue in Christ and haue the earnest and beginning of the spirite and woulde faine bée perfect GOD is so louing and fauourable vnto vs that he will not looke on such sin neither will count it as sinne but will deale with vs according to our beliefe in Christ and according to his promises which hée hath sworne to vs vntill the sinne bée full slaine in vs and mortified by death Tindale in his Prol. to the Rom. The difference betweene grace and the Lawe Chrisostome noteth certeine diefferences betwéene the Lawe and Grace The Lawe sayth hée setteth â—oorth a Crowne but first requireth workes and battailes Grace first crowneth and afterwarde bringeth vnto the battayle By this hée teacheth that the righteousnesse which is set forth the Lawe is obteined by workes for wée cannot bée iustified by the lawe vnlesse wée haue accomplished all the thinges which are commaunded in the lawe But that other righteousnesse which wée haue by grace through fayth doth first crowne vs with a newe generation and adoption to be the children of
to harden GOd is said to harden when he calleth he resisteth making himselfe vnworthie of the kingdome of heauen he doth then permit him vnto himselfe that is he leaueth man vnto his owne corrupt nature according vnto the which the hart of man is stonie which is onlie mollified and made tractable by the onelie grace of God therefore the withdrawing of Gods grace is the hardening of mans hart and when we are left to our selues then are we hardened Bullinger fol. 490. ¶ God is said to harden mans heart when he doth iustly punish his obstinacie and wickednesse by withdrawing his spirite and grace The Bible note ¶ Harden his heart ¶ By returning my spirite and deliuâ—ring him to Satan to increase his 〈…〉 Geneua HEART Where the heart of man is placed THe heart of man is placed on the left side all other beasts in the middle of the â—reast The opinion of all naturall Philosophers is that the first that is formed in man is the heart and the last member that dieth in man How some mens hearts be hairie Plinie saith that some mans heart is hairie which betokeneth hardie couragious and actiue as it was proâ—ed by one Aristodamus which fought against the Lacedemonians and slew thrée hunâ—red with his owne handes and he being dead and opened his heart was found hairie How the heart of man that is poysoned will not burne Sweton and Plinie saith both that if a man die of poyson the heart of that man can not be burned though it be cast into the fire which was proued of Germanicus father to Caligula Of the heart and wombe of God The heart of God the Father signifieth the secret of his wisdome of which he begate his word that is his Sonne without beginning without anie passion Psal. 45. 1. My heart is inditing of a good matter His wombe is vsed in the same signification Psal. 110. 4. Of my womde before the morning starre I begate thée Augustine HART OR STAGGE Aâ— the Hâ—rt being poysoned doth couet the watâ—r so we being poysoned with sinne ought to flie vnto Christ for succour THose that doe write of the nature of beasts doe saie that an Hart among other his peculiar properties hath a great desire aboue all other beasts to the waters and that for thrée causes One is for the quenching of his thirst and that desire is common to him with all other beasts he hath also a naturall desire to the water when he is hot and chafed with the chasing of dogs and that for two causes One the colde water cooleth his heat and refresheth his strength Secondlie the water by the meanes of his readinesse and aptnesse to swimme doth not onelie sette him forward and giueth him a vauntage before the dogs but also doth sometime thereby deceiue the Hounds and sometime defendeth him against the â—ray-hounds So that the Hart being chased and in daunger of his 〈…〉 hearesorteth by and by for hisâ— comfort and defence Ad 〈…〉 aquarum vnto the water springs vnto the Brookes or Riuers Our Hunters I trowe tearme it not to call it the water Springs but they call it the Sound The Stagge saie they got him to the Sound and there the Hounds made a fault and had lâ—st him clearelie had not one olde Hound haue bene which iusâ—â—lie leaped into the water and on the other side tried which waie he was gone and so followed the chase afresh Beside these two great causes why the Hart desireth the water there is yet another as great as anie of the other two but not so well knowen to the most part of men as the other be In Affrike and other hot Countries where many Serpents be there is a naturall enmitie betwéene the Harte and them and as soone as the Hart hath deuoured the Serpent the poyson of the Serpent doth cast the Hart into such a feruent heate that it causeth him to haue a meruailous desire to the water without which the Hart must néede die Such a loue ought all men haue to godlinesse and to runne to God for succour when they be poysoned with the venime of sinne or oppressed with anie kinde of trouble as the Hart hath 〈…〉 runne to the water Springs when he is chased with Dogges or poysoned with Serpents So that they maie saie with the Prophet Dauid As the Hart desireth the water Springs so my soule desireth thée O Lord. Ric. Turnar HARVEST What is vnderstood by this word Haruest THe Haruest is great but the labourers are fewe ¶ The Haruest are the hearts of men prepared to heare the worde as it appeareth by the Samaritanes Iohn 4. 39. Tindale Because the haruest of the earth is ripe ¶ This Haruest is the verie same that Christ willeth to be taried for when he teacheth of the sâ—oling out of the good from the bad Suffer ye them saith he to growe together till Haruest and when Haruest commeth I will saie to the Haruest folke First gather together the Darnell and binde it vp in bundells to be burnt but gather ye the Wheate together in my Barne Mat. 13. 30. Marl. fol. 216. HATE The meaning of this place following HE that hateth his life in this world shall keepe it vnto life eternall ¶ He that can be content to loose his temporall life in this world for Christs sake and his word shall liue for eueâ— As in Maâ—h 〈…〉 Tindale When a man maie hate his neighbour WHen thy neighbour hath shewed thée more vnkindnesse tâ—en God hath loue then maâ—â— thou hate him and not before but must loue him for Gods sake till he fight against God to 〈…〉 the name and glorie of God Tindale fol. 204. HATH 〈…〉 following For 〈…〉 But whosoeuer hath not c. ¶ That is to 〈…〉 He that hath a good heart toward the word of God and a set purpose to fashion his déedes thereafter and to garnish it with godlie liuing and to testifie it to other the same shall increase more more dâ—ilie 〈…〉 the graâ—e of God and Christ. But he that loueth it not to liue thereafter and to edifie other the same shall loose the grace of true knowledge and be blinded againe and euerie daie worse and worse blinder and blinder till he be an vtter enimie vnto the word of God and his heart so hardened that it shal be impossible to conuert it Tindale ¶ He that hath anie thing as he should haue it righâ—lie and vseth it well as he should do the same shal abound and increase more and more in goodnesse and godlinesse But he that hath not euen that he hath shall be taken from him that is he that liueth not according to the knowledge he hath in Gods open word of his commaundements but knoweth the Lords will doth it not shall be depriued of that he hath and turned ouer into blindnesse and darknesse ¶ They that haue a desire of righteousnesse and of the truth shall be more and
words al perfection as immortalitie wisdome truth innocencie power c. Geneua After the likenesse of God created he him ¶ That is after the shape and Image which was before appointed for the son of God The chiefe part of man also which is the soule is made like vnto God in a certeine proportion of nature of power working So that in that we are made like vnto God Tindale How God made man to be vndestroied God made man to be vndestroied ¶ That is when God made him in the Image of his owne likenesse neuerthelesse through the enuie of the diuell came death into the world whereby it may be easily gathered yâ— the wise maÌ„ doth speak ther of Adam being in the most perfect state of his first creation in the which if he had continued abiden still obaieng the commandement yâ— the Lord his God had giuen him neither death nor hel could haue had anie power of him he shoulde haue bene immortall he should haue liued for euer God then had created him to bée vndestroied if he had not through disobedience broken his commaundement I. Veron ¶ For God would not that man shuld perish But they after that they were created haue defiled the name of him that made them and are vnthankfull vnto him which prepared lyfe for them How the death of man and beast is alike It happeneth vnto man as it doth to beasts euen one condition to them both as the one doth so doth the other ¶ There is no difference betwéene a man and a beast as touching the body which of them both dieth but the soule of man liueth immortal the body of man riseth vp againe by the mightie power of the spirit of God The Bible note ¶ Man is not able by his reason and iudgement to put difference betwéene man and beast as touching those thinges wherevnto both are subiect or the eye cannot iudge any otherwise of a man béeing dead then of a beast which is dead Yet by the word of God and fayth we easily know the difference Geneua Who knoweth the spirit of man that goeth vpward ¶ Meaning that reason cannot comprehend that which faith beléeueth héerein Geneua ¶ The immortalitie of the soule is not knowne by carnall reason or sense but by the word of the spirit of God The Bible note How mans life is but sorow and care What profit saith the wise man hath man more of all the labour wherewith he wearieth himselfe vnder the Sunne but sorrow and care and nothing without paine griefe ¶ Euripides saith if thou which art borne mortall doe thinke to liue thy selfe without labour and vnquietnesse thou art a foole I. Northbrooke Of mans good purpose before grace A reason of the Pelagians Dunce men of mans good purpose before grace The grace of God say they doth helpe mans good purpose so that man doth first intend and purpose well as Dunce saith dispose himselfe by attrition to receiue grace and then God doth helpe him Aunswere Of truth there is no good purpose in man no good disposition nor good intent but all is against goodnesse and cleane contrarie against all things that agréeth with grace till that God of his méere mercy commeth and giueth him a will to will goodnesse yea and that when he thought nothing of goodnesse but doth cleerely resist all goodnesse This doth S. Austen proue in these words The Pelagians say that they graunt how the grace doth helpe euery mans good purpose but not that he giueth that loue of vertue to him that striueth against it This thing doe they say as though man of himselfe without the helpe of God hath a good purpose and a good minde to vertue by the which merit proceeding before he is worthy to be holpen of the grace of God that followeth after Doubtlesse the grace that followeth doth helpe the good purpose of man but the good purpose should neuer haue bene if grace had not preceded And though that the good studie of men when it beginneth is holpen of grace yet it did neuer begin without grace ¶ Héere we sée S Austen cléere against them D. Barnes How mans ordinance my be altered There be some orders in the primitiue Church commaunded by God some other were deuised by men for yâ— better training of the people Such orders as were coÌ„manded by God may in no wise be chaunged onely because God commaunded them for as God is euerlasting so is his word commaundement euerlasting On the other side such order as haue bene deuised by men may be broken vpon some good consideration only because they were men that deuised them For as they be mortall so all their wisdome and inuentions be but mortall And so indéed as touching such things as haue ben ordeined by men we are not bound of necessitie to the order of the primitiue Church But such things as God hath precisely coÌ„manded by his word may neuer be broken by any custome or consent Iewel Of the disposition of man As mans strength is so is his worke as is his will so is his worke as is his forecast so is his dooing as is his heart so is his mouth as is his eye so is his sleepe as is his mind so is his talke either of the law of the Lord or of the lawe of Behal In the Testam of Neptalin Of mans will and running It lieth not in any mans will or running but in the mercie of God Whereas some vpon this place doe ascribe part of iustification vnto the grace and mercie of God part of it vnto the same will and running or indeauour of man S. Austen maketh answere thus If saith he the Apostle did meane none other thing but that it doth not onely lye in the will and running of man except the mercy of God doe helpe we may also say on the contrary that it lyeth not only in the mercy of God without the will and running of man but sith it were a plaine vngodlynesse to saye so let vs not doubt but yâ— the Apostle did attribute all to yâ— mercy of God that he did leaue no manner of thing vnto our owne will endeuour Againe he saith in an other place Therefore that we should beléeue in God liue godly it lyeth not in the will and running of man but in the mercy of God not that we ought not both to will runne but because that he himselfe doth worke in vs both to wil and also to runne I. Veron Of two Hebrew words that signifie man A man sent from God ¶ The Hebrewes haue two words to signifie man Adam and Ish. Adam signifieth a man subiect to mortalitie miserie and calamitie Ish signifieth a man of reputation The Prophet Dauid comprehendeth both in one verse in the Psal. Heare this all ye people c. Bâ—th children of Adam and children of Ish. The Greeke word which the
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
to make thee an Infidell and not to beléeue in Christ. Yea he séeketh as much as lyeth him to make God a lyar in whom not in thée is the certeintie of thy faith grounded F. N. B. the Italian How our saluation is neerer now then when we beleeued For now is our saluation néerer then when we beléeued ¶ The farther we go the néerer are we to the end now therefore our perfect and full saluation is néerer vnto vs then when we began first to beléeue The Bible note ¶ Before we beléeued it had ben in vaine to tell vs these things But now seeing our saluation is néere let vs take héede that we neglect not this occasion Geneua To worke out our saluation what it meaneth Worke out your owne saluation ¶ Our health hangeth not of our works yet are they said to worke out their health who doe runne in the race of iustice for although we be saued fréely in Christ by faith yet must we walk by the way of iustice vnto our health The Bible note ¶ Runne forward in that race of righteousnesse wherin God hath fréely placed you through Iesus Christ conducteth you his children by his spirit to walke in good workes so make your vocation sure Geneua SALVTE The meaning of these places following SAlute no man by the way ¶ This is spoken after the manner of a figure which men vse when they put downe more in words then is meant vsually among the Hebrues when they coÌ„maund a thing to be done spéedely without delay As Reg. 4. 29. For otherwise curteous and gentle salutations are pointes of christen duetie as for this calling it was but for a season Beza He willeth that they should dispatch this iourney with diligence not occupieng themselues about other dueties Math. 10. 12. Mar. 6. 10. Geneua When Heliah sent Gehazi his seruaunt to the Sunamite he charged him saieng If thou meete any salute him not and if any salute thée answere him not as though he shuld say Make spéed as nothing may let thée by the way Geneua SAMARITANES Of their opinions THE Samaritanes as Iosephus Antiq. li. 11. cap. vlt. denye the Iewes in aduersitie in prosperitie they call them cosins deriuing their pedigrées from Ioseph Ephraim Manasses c. They onely receiue the fiue bookes of Moses denieng all the prophesies after him They reteine all the Iewish ceremonies except the abhorring of the Gentiles They denie moreouer the resurrection of the dead Epiphan Praefae li. 1. de heraes SAMVEL How these words of Samuel in this place are to be vnderstood HOw can this be true that Samuel sayd to Saule I will not returne with thée and yet he went with him It is to bée vnderstood that Samuel spake it for the time present and not for the time following As our Sauiour Christ in the 7. of Iohn sayth I will not goe vp to the feast yet afterward he went priuely So Samuel intending not at that time to returne with Saulâ—â— but after his minde being chaunged for certeine causes went with Saule Lyâ—a Of the raising vp of Samuel And Saule perceiued that it was Samuel ¶ To his imagination albeit it was Satan indéed who to blinde his eies toke vpon him the forme of Samuel as he can doe an Angell of light Geneua SANCTA SANCTORVM What the meaning of these words are THis bread and this cup are the holy things of the holy You sée that he saith not onely they are holy things but he addeth beside of the holy As if he would say This bread is not common to all men nor euery vnworthie but it is the bread of the holy How much more may we saye the same of Gods worde This worde is not of men or of euery body but of the holy There S. Chrisostome saith that the Priest was wont to shew forth the bread in the time of the holy mysteries and say Sancta sanctis holy things for the holy And this is the meaning of Sancta sanctorum SANCTIFIE What it is to Sanctifie SAnctifie to cleanse and purifie to appoint a thing to holy vses and to separate from vncleane and vngodly vses Tindale And for their sakes sanctifie I my selfe ¶ To sanctifie is to separate to diuine vses I sanctifie my selfe that is I dye for them that they by my death may bée filled with the spirit of sanctification and may bee made the holye vessels of God by the reuealed spirit of the Gospell Marl. vpon Iohn fol. 568. Sanctifie them with thy truth ¶ To sanctifie is to select and choose out a thing from a prophane vse to the true worshipping of God the faithfull then are by the truth of Gods worde sanctified that is to saye selected and chosen out from the stocke of Adam béeing cleansed by the bloud of Iesus Christ from the filthinesse of this world Christ doth sanctifie himselfe when he offereth himselfe vpon the crosse for vs. Heere we must note that Christ doth in this place pray as a very natural man and not as God Blessed the seauenth day and sanctified it ¶ Sanctifie in this place is as much to say as to dedicate and ordeine a thing to his owne vse As Exo. 13. 2. Tindale The meaning of this place following For both he that sanctifieth and they which are sanctified are all one ¶ That is to saie as well Christ that doth sanctifie as we that are sanctified be all of one Father which is Abraham whose seede Christ tooke vpon him and not Angels that so by offering of his body and shedding of his bloud he might sanctifie vs for euer Sir I. Cheeke ¶ The head and the members are of one nature So Christ which sanctifieth vs and wee that are sanctified are all one by the vnion of our flesh Geneua How our meates are sanctified For it is sanctified by the word of God and praier ¶ We confesse and acknowledge that God is the maker and giuer of these creatures which we vse Secondly that we are of yâ— number of those who through Christs benefits haue receiued that right ouer all creatures that Adam lost by his fall Thirdly by our praier we craue of the Lord that we may vse those meats with a good conscience which we receiue at his hands Fourthly we make an ende of our eating and drinking with thankes giuing and praier so are our meates sanctified vnto vs. Beza SANCTVARIE Of the praiers made in the Sanctuary MIttat tibi auxilium de sancto de Syon tueatur te The Lord send thée helpe from the Sanctuary and strengthen thée out of Syon ¶ This is a praier for the King and the second verse of the. 20 Psalme And albeit the power of God is as ready and as able to helpe vs calling vnto him in the broade fields or in the wilde woods with seruent faith as if wee make our prayers in the Sanctuary that is the holy place
owe thée euill will ¶ Scornful or mocking persons after Dauid Kimhi are those which be subtill and craftie to hurt other and which are ready to defame other and to open and tell secrets and so to breake concord vnitie those also which make a mocke at the word of God and despise it for foolishnesse as in the 14. 6. and. 19. 25. and. 22. 10. ¶ Rebuke not a scorner c. Meaning them that are incorrigible which Christ calleth dogs swine or he speaketh this in comparison not that the wicked should not be rebuked but hée sheweth their mallice and the small hope of profit Geneua SCORPION The Papists compared to Scorpions IN three respâ—cts are Heretikes and specially the Disciples of Antichrist Hipocrites compared to Scorpions First because that lyke as a Scorpion whereas he is milde to looke vnto doth at length strike priuely with venomous sting for these men pretend simplicitie before the world and yet worke mischiefe by defaming men behinde their backes Secondly because that the Scorpions â—ting s 〈…〉 ngeth with his taile so these men preferre temporail gaine before spirituall graces wound mens consciences deadly when they promise most to help theÌ„ And thirdly because that when a Scorpion stingeth with his taile he is not felt at the first but yet sheweth in his poyson by little and little afterward So they that be beguiled with those Heretikes féele not the wound at the first but when the poyson hath rankeled through all the inward parts then they feele theÌ„selues stong in the end Of these men the Apostle writeth thus They that be of that sect serue not the Lord Iesus but their bellies and deceiue the hearts of the simple through faire speach flatterie Marl. vpon the Apoc. fol. 129. ¶ They stung their consciences with terrible dreames and visions and with fearfull reâ—elations of Purgatorie of Hell to builde them vp faire houses and to lyue in wealth and pleasure Finally they venomed their faith with their poysoned councells and promises so tooke they from them yâ— true hope in Christ making merchandise of them through couetousnes faire words Thus cloystering together lyke Locusts they haue left nothing gréene but they haue withered and destroyed No workes might then be vsed of Gods prescription but such as were fantasied by them for aduauntage as Masses founding Chauntries building Priests singing Images gylting kissing of reliques praieng to dead men and such lyke And when they were once franke and full they stoode vp togethers proudly against the Lord and his word Bale ¶ As the Scorpions of the earth haue power That is secretly to persecute and to sting with their taile as Scorpions do such is the fashion of the Hypocrites Geneua As the paine that commeth of a Scorpion when hée hath stong a man ¶ For at the beginning the sting of the conscience séemeth as nothing but except they soone seeke remedye they perish Esay 2. 19. Ose. 10. 8. Luke 23. 30. Geneua SCRIBE What a Scribe is A Scribe was he that had the office of interpreting aunswering vnto the sentences of the Prophets as it appeareth of Herod as king the Scribes in the third chapter afore In an other place he supposeth that they wer officers as our Bishops Chauncelers Commissioners Archdeacons Officials Tind Euery Scribe which is taught c. ¶ The office of Scribes was to interpret and to expound the Law and the Prophets He is then a Scribe taught to the Kingdome of God that hath the spirit that is to say the true meaning of the Law and of the Prophets and not onely out of the dead letter but out of the treasure of his heart and with a feruent spirite of GOD bringeth â—oorth Christ out of the Lawe and Prophets Sir I. Cheeke ¶ Because the Scribes office was to expound the scriptures he meaneth him that doth interpret them aright and according to the spirit Geneua ¶ Euery Scribe bringeth forth of his treasure things both new and olde new things that is the swéete tidings of yâ— Gospell to vnbinde vs and olde things that is the olde Testament and Moses lawe to binde vs. The Scribes were the Doctors of the Lawe foolish and superstitious Glosers maintainers of blinde customes contrarye to the truth Epiph. de haeres SCRIPTVRE How the Scriptures are easie to be vnderstood IT may be said the Scriptures are hard yet that notwithstanding if thou read them they shall doe thee good for the Lord Iesus Christ if he finde vs occupied in the scriptures and exercised in the studie thereof not only vouchsafeth himselfe to be refreshed and fed in vs but also séeing such a banket prepared bringeth with him his father vnto vs. Origen in his 20. hom vpon Iosua Northbrooke At the comming of Messias the people shall be lifted vp and shall prophecie that before lay asléepe vnder their masters And they shall goe vnto the mountaines of the Scriptures there shall they finde Mountaines Moses and Iosua the sonne of Nun the Mountaines of the Prophets the Mountaines of the new Testament the Apostles and Euangelists and when they shall flye to such Mountaines and shall be occupied in the reading therof if they finde not one to teach them yet shal their indeuour or good minde be allowed for that they haue fledde to the Mountaines Hierom vpon the. 3. Chap. of Nahum I. Northbrooke It cannot be possible that he that with earnest studie and feruent desire readeth the Scriptures should euermore be forsaken for although he want the instruction of man yet God him selfe from aboue entring into our hearts lighteneth the minde powreth his beames into our wits openeth things that wer hidden becommeth vnto vs a schoolemaster of that we know not Namely if we will doe so much as lyeth in vs. Chrisost. in his 36. hom vpon Genesis I. Northbrooke We by our selues without a master shal be able to vnderstand the things which are there intreated off So that we occupie our selues in these Epistles day and night for we doe not by the sharpnesse of wit and vnderstanding pearse vnto all those things which we vnderstand For euen they which are of more dull wits doe by continuall studie atteine to hard things Euen as the cogitations and senses of man are most hard to bée knowne yet notwithstanding our friends whom we feruently loue and with whom we are continually conuersant do oftentimes euen by a becke open vnto vs the cogitations and senses of their mindes without any token of words speach by them spoken So shall it come to passe in these Epistles of holy scriptures so that a man loue them and be continually conuersant in them He which asketh receiueth and he which séeketh findeth vnto him that knocketh it shall be opened Chris. in his Pref. to the Rom. I. N. The Scripture of God is lyke vnto a Pothecaries shoppe full of medicines of sundrie sortes that euery
so ashamed that they hid themselues from the presence of God and founde the meanes to couer their nakednesse with Figge leaues SHAPE OF GOD. What it is to be in the shape of God WHich being in the shape of God ¶ To be in the shape of God is to be equall with God in all things yea to be a very naturall God which thing we ought to vnderstande of Christ which being a true naturall God did for our saluation take vpon him the shape of a seruaunt that is to say vouchsafe to be borne a very naturall man being in all things lyke vnto vs sinne onely being excepted Sir I. Cheeke If Christ being very God equall with the father laid aside his glory and being Lord became a seruaunt willyngly submitted himselfe to most shamefull death shall we which are nothing but vile slaues through arrogancie tread downe our brotheren and preferre our selues Geneua SHAVE ¶ Looke Woman taken in warre Wherefore Hanon shaued the beards of Dauids Ambassadours ANd shaued theÌ„ cut off their garments by yâ— halfe ¶ They shaued off the halfe of their beards to put them to shame villanye whereas the Ambassadours ought to haue bene honoured and because the Iewes vsed to weare side garments and beards they thus disfigured them to make them odious vnto others Geneua ¶ Looke Sion SHEEPEFOLD ¶ Looke One sheepefold SHEPHEARD The opening of these places following WHich is not the Shepheard neither the Sheepe are his owne ¶ These words containe some difficultie for if they are not shepheards in the church of Christ whose shéepe are none of their owne there shall be neuer a Pastour in the church but Christ onely What meaneth then the Apostles to saye God hath ordeyned some in the Church to bée Apostles some Euangelists and some Shepheardes and Teachers Also Christ said to Peter Féede my shéepe for he is the Pastour which féedeth and he is the teacher which teacheth Peter therefore was a shepheard although he fed none of his owne but the shéepe of Christ. But let vs remember that they which are guided by the spirit of God they count that their owne which belongeth vnto the head not to vsurpe power vnto themselues but faithfully to keepe that which is committed to his charge For he which is truly ioyned vnto Christ will neuer accompt that to be none of his owne which hath bene so deare vnto him Marl. vpon Iohn fol. 369. Their shepheards haue caused them to goe astray c. ¶ Their Gouernours and ministers by their examples haue prouoked them to Idolatry Geneua ¶ Looke Nahum 3. 18. Woe be vnto the shepheards of Israel that féede themselues should not the shepheard féede the flocke ¶ By the Shepheards he meaneth the Kings and Magistrates Priests Prophetsâ— Ye seeke to enrich your selues by their commodities and so spoyle their riches and substaunce But the office dutie of a good shepheard is to loue and succour his flock and not to be cruell towards them Eze. 34. 4. The propertie of a good shepheard For now we liue if we stand fast in the Lord. ¶ A good shepheard doth alwaies count the welfare and prosperous estate of Christs flock to be his owne For while it goeth well with the congregation it goeth wel with him also But if he seeth yâ— church to be in any peril or weaknes then he is werie of his ownâ— life he can haue no ioye Who is weake saith S. Paule I am not weake who is offended I burne not This affection is not in them that seeke their owne lucre or their owne glory Beza Of the restoring of good shepheards For I will deliuer my sheepe from their mouths c. ¶ By destroieng the couetous hirelings and restoring true shepheards whereof we haue a signe so oft as God sendeth true preachers which both by doctrine and lyfe labour to féede his shéepe in the pleasaunt pastures of his word Geneua Of the outward gouernment of a foolish shepheard Take to thée yet the instrument of a foolish shepheard ¶ Signifieng yâ— they shall haue a certain kinde of Regiment outward shew of gouernment but in effect it shuld be nothing for they should be wolues and deuouring beasts in stéede of Shepheards Geneua Of the sword that should come of the shepheards Arise O sword vpon my shepheards c. ¶ The Prophet warneth the Iewes that before this great comfort should rise vnder Christ there should be an horrible dissipacion among the people for their gouernours and Pastours should be destroyed the people should be as scattered shéepe and the Euangelist applyeth this to Christ because he was yâ— head of all Pastors Mat. 26. 31. Geneua Of foure kinde of shepheards One kinde there is that both teacheth well and liueth wel following the examples of the Prophets Apostles and Christ himselfe Another kinde there is that teacheth euill lyueth euill these pull downe the Temple of God with both hands The third are they which teach well and lyue euill and these what they build with their right hand they pull it down with the left and are altogether lyke to the shipwright that builded and prepared the Arke of Noe for others to be saued perished themselues There is also a fourth kind that teacheth euil and lyueth well and these through hypocrisie doe most harme of all For when the people doe gaze at the outward appearaâ—nce of their conuersation they are easely drawen to imbrace their doctrine c. Hemmyng SHEVV BREAD Wherefore it was called Shew bread SHew bread ¶ Because it was euer in the sight of the Lord. T. M. Obiection Dauid did eate of the Shewe bread notwithstanding it was forbidden Aunswere He was forced thereto by extremitie of famine He neuer decréed that it should be lawfull for all other to doe the lyke Obiection If it were necessary as by the words of S. Hierom yâ— they which would eats the Shewe bread should abstaine from their wiues how much more is it necessary that they that eate the bodie of Christ dayly as the Priests do shuld kéepe themselues chast and be altogether without wiues If they eating of the figure doe require such a cleannesse from women what shal the veritie of the thing it selfe doe Aunswere God gaue a commaundement that when the Paschall lambe should be eaten the Israelites should vse no leauened bread by the space of 7. daies and that whosoeuer did eate or keepe any in his house all that while his soule should perish from among his people now may I make mine argument after this manner If it was necessarie that they which did eate the paschall lambe should abstaine from leauened bread not onely when they did eate the Easter Lambe but also whole sixe dayes after how much more is it requisite and necessary that they which doe eate the Sacrament of the body and bloud of Christ which as ye say was figured signified and
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
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
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
be degraded from all their degrées of Ecclesiasticall office and made irriguler because they haue sought to liue by filthie gaine contrary to the expresse word of God Pope Martin in the Councell he called saith If a man forgetting the feare of God the holy scriptures which do say Hée that hath not giuen his money to vsury shal enter into the Tabernacle of God do after knowledge had of this generall councel commit vsury or take Centesimam vsuram which is twelue in the hundred or by any filthy trade doth make his gaine taking for diuers sorts of things for either wine or corne or any other thing els by buying and selling more then he hath layed out shall be put out of the Clergie for euer Pope Leo doth also forbid the same in the laitie being very sory yâ— any christian man shuld be an vsurer saieng that yâ— Clergie ought to be the more sharply punished for such offence because all others should be the more afraid to offend when the Clergie is not spared The decree saith further that no almes ought to be giuen of euill gotten good which cannot be worse gotten then by vsury A statute made against vsurie by a Christian Emperour called Leo. Although saith this godly Emperour many of our auncestors haue thought that lending for vsury might be admitted onely for that the creditours were so hard as men loth els to lend yet we haue thought it most vnworthy among the Christians to be vtterly abhorred eschewed as a thing forbidden by the law of God Therefore our Maiestie doth commaunde that it be not lawfull for any man to take vsury for any cause least whiles we go about to keepe the lawes statutes of men we do transgresse thereby the law of God But whatsoeuer any man doth take the same shall be receiued into the principall Places of scripture against vsurie If thou lend mony to any of my people that is poore by thée thou shalt not be an vsurer vnto him neither shalt thou oppresse him with vsurie If thy brother be waxen poore fallen into decay with thée receiue him as a stranger or a soiourner let him liue by thee thou shalt take no vsury of him nor yet vantage but shalt feare thy God that thy brother may liue with thée thou shalt not lend him thy money vpon vsury or lend him of thy foode to haue an aduantage by it for I am yâ— Lord your God which brought you out of the land of Aegypt to giue you the land of Canaan and to be your God Lord who shall enter into thy Tabernacle he aunswereth He that giueth not his mony vpon vsury and taketh no reward against the innocent The soule yâ— sinneth shall dye If a man be godly doe that is equall right yâ— taketh not other mens goods by violence yâ— parteth his meate to the hungry that clotheth the naked that lendeth nothing vpon vsury yâ— taketh nothing ouer this is a righteous man he shall surely liue saith the Lord but he that gréeueth the poore néedie yâ— robbeth spoileth that giueth not the debter his pledge again yâ— lendeth vpon vsury taketh more ouer shal this man liue no he shal not liue seing he hath done al these abhominations he shall dye and his bloud shall be vpon him Of whom a man may take vsury Unto a straunger thou maist lend vpon vsury c. ¶ This was permitted for a time for the hardnesse of their hearts Aske vsury of him onely whom thou desirest worthely to hurt and with whom thou maist lawfully wage battaile for of him thou maist lawfully demaund vsury and be bold to bite him therewith because thou maist kil him without offence He fighteth without weapon that taketh vsurye yea hée doth reuenge himselfe of his enemie without any swoord that doth exaxt vsurie of his enimie And truely there is no cunninger way to vndoe a man then by vsurye for vnder the coulour of pleasuring him he is vndone before he be aware D. Wilson fol. 23. Lend one to another hoping for nothing ouer and aboue that you did lend whereby not onely all contracts and vsuries vpon lone in respect of time are forbidden but the verye hope also to looke for a good turne againe or any thing else ouer and aboue the principall is vtterly barred and cleane taken awaye Neither is your exposition sound Maister Ciuilian in this behalfe that would haue Christs meaning to be that men should neuer looke for their principall againe for then Christ might haue said giue freelyâ— whereby is included a cléere renouncing to aske backe a gift giuen wheras in â—â—nding it was neuer so meant in common reason that a man should neuer hope to haue his own againe Neither will men loose their principall except some great matter moue them as the extreame pouertie of the party or some other lyke thing c. VVAY What it is to prepare the way and path of the Lord. PRepare ye the way of the Lord make his paths straight ¶ To prepare the waye of the Lord is to receiue gladly his grace béeing offered vnto vs and with repentaunce and amendement of lyfe to passe awaye those things that may offend the eyes of his diuine maiestie To make his paths straight is to interpret or expound his holy law after the spirit to seeke Iesus in the spirit For they yâ— do yet sticke to the letter of the lawe and séeke to be iustified by their owne works knowing not the righteousnesse of God which consisteth in the spirit faith and truth doe walke in crooked paths Sir I. Cheeke Prepare ye the way of the Lord. ¶ Meaning Cyrus Darius which should deliuer Gods people out of captiuitie and make them a readie way to Hierusalem And this was fully accomplished when Iohn the Baptist brought tidings of Iesus Christs comming who was the true deliuerer of his Church from sinne and Satan Math. 3. 3. Geneua What the way of sinners is That abideth not in the way of sinners c. ¶ The way of sinners is their manner and ordinaunces in which they walke as it were in a way Way in the Scripture is taken for whatsoeuer we do or goe about be it good or bad as in the last verse of this Psalme T. M. What the way of truth is I haue chosen the way of truth ¶ The way of truth is the life that is ordered after the word of truth which is conteined in the Scripture Therein saith Dauid that he hath walked not in feined traditions and holynesse imagined by himselfe or by any mortall man In yâ— same significatioÌ„ vseth S. Peter this word 2. Pet. 2. 1. and 2. There shall be false teachers c. by which the way of truth shall be euill spoken of T. M. Take from me the way of lieng ¶ Instruct me in thy word whereby my minde may be purged
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
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