glorie After y◠schoolmens diuinitie we should haue saide you haue deserued your first grace by y◠good motion of your hearts produced of nature but ye haue not yet obtained saluation but must deserue the same by good workes of condigne when Christ saith He that beléeueth in me hath life euerlasting he speaketh not lyke a schooleman For he should haue said he that beleeueth in me by the good motion picked out of nature he shall deserue the first grace but he shall haue euerlasting lyfe at that time when he hath deserued it of a condignes by his good works Paule calleth not euerlasting life the merit of condignes but the gift of God Therefore looke how farre wide this doctrine or the merite of congruence and condigne is from the Scriptures so farre it is to be cast off from the eares and hearts of the faithfull Musculus fol. 235. Obiection THey obiect that saieng of the Apostle I haue fought a good fight I haue runne out my race I haue kept my faith for the rest there is layed vp for me a crowne of iustice which which God shall restore mée in that daye the iust Iudge Is not héere mention made of both say they by the Apostle both the good woorke which hée didde and the rewarde also which hée looked for of God Aunswere AVgustine aunswereth saieng on this wise The Lord saith he shall render me my crowne the iust iudge Ergo hée oweth it me who shall render it thée than Ergo he shall render it as a iust Iudge for when he considereth our worke hée cannot vpon that consideration of the worke deny vs a reward I haue fought a good fight it is a worke I haue finished my race it is a worke I haue kept my faith it is a worke There remaineth a Crowne of Iustice for me that is the reward As for thy rewarde thou doest nothing and as for thy worke thou doest it not alone Thy Crowne commeth from him and thy worke from thy selfe but yet not without his helpe And a lyttle after Therefore thou seest when he doth render good things he doth preuent himselfe giuing good things to thée before to whome he maye render good things also after Loe hée rendereth reward vnto that good thing by the good workes to him that fought out his fight to him that ranne out of his race and kept his faith He rendereth good things but for what good things The same that he gaue before himselfe Did not he giue it thée to fight out thy good fight If it were he that gaue it thée why doest thou saye in another place I haue laboured more then they all but not I but the grace of God with me Loe thou saist againe I haue runne out my race Did not he giue thee also to runne out thy course If he gaue it thée not to runne out thy race what is that thou sayest in another place It standeth not in the willer nor in the runner but in GOD which hath mercie I haue kept my faith hast thou kept thy faith I knowe it and am content withall I graunt thou hast kept it But vnlesse the Lord doe kéepe the Citie they doe watch in vayne that doe kéepe it Therefore thou hast both fought out thy good fight and runne out thy race and kept thy faith euen through him as ayding thée giuing it to thée Giue me leaue O Apostle I know nothing of thine own but naughtinesse Giue me leaue O Apostle we say that thou didst teach I heare thée confessing God I finde thee not vnthankefull But we perfectly knowe that there be none of thine owne things gotten to thée by thy selfe but euill things Therefore when God doth crowne thy merites hée crowneth nothing els but his owne giftes Thus saith Saint Austen Musculus fol. 237. How we can merit nothing after our death When thou art departed from hence saith S. Austen thou shalt be receiued according to thy deserts and shall rise againe to receiue that which thou hast done Then God shall crowne not so much thy merits as his owne gifts This saith he And Hierom after he had recited the opinion of them which do hold that after we be departed out of this life we may both hurt reasonable creatures do good yet he doth expound that place of Ecclesiasticus The dead knoweth nothing and there is no reward any more for them in this wise They y◠do liue may for feare of death do good works but they which be dead can adde nothing to that which they haue caried hence with them out of this life Item They can neither doe iustly nor sinne not adde neither vertue nor vice This saith he ¶ And no doubt there is one season to worke in and another season to receiue for that which a man hath wrought in this life And men shall bée iudged at the iudgment to come not for the workes or merits which bée done after this lyfe but for the same which is done in this body as the Apostle saith Wherefore it appeareth that we haue no merit neither before this life nor in this life neither after this life Muscu fol. 234. Augustin saith God doth many things in man which man doth not but man doth nothing which God maketh not man to doe Wherefore we must in any wise beware that we doe not so establish mans merits that we do make voyd y◠grace of Christ and contemne the iustice of God For merit and grace be so contrarye one to another that as Barnard saith there is no meanes for grace to enter where merit doth kéepe place Musculus fol. 238. Proues that the merit of man is nothing auailable to purchase saluation Say ye that we bée vnprofitable seruants for notwithstanding we haue done all things that are commaunded yet haue we done no good thing for if our doings were good indéed then were we not vnprofitable but any good deede of ours is called good not rightly or duely but by abuse of speach Origen in his 8. treatie vpon Math. He that trusteth not to his owne déedes nor hopeth so be iustified by his workes hath the onely hope of his saluation in the mercie of God Basil vpon the 32. Psal. This is our full and perfect reioicing in God when we acknowledge that we are voide of any of our righteousnesse and are iustified by onely faith in Christ. Basil. in his booke of humilitie I say not vnto the Lord despise not the workes of my hands I haue sought the Lord with my hands and was not deceiued But I doe not praise or commend the workes of my handes For I am afraid least when thou lookest vpon them thou shalt finde more sinnes than merits This onely I say this I praye this I couer Despise not the workes of thine hands Sée thine owne worke in me and not mine for if thou séest mine thou doest condemne if thou séest thine thou crownest For all the good
teach thée wit learne thée to tame thy body subdue it cast a low foundation that in time thou maist the better resist the assaults of the Diuell the world and the flesh This doth Frith teach of Repentance let the world take it as they will but Christs Shéepe doe heare his voice I. Frith fol. 74. REPROBATION A definition of this word Reprobation REprobation is the most wise purpose of God whereby hée hath before all eternitie constantly decréed without any iniustice not to haue mercie of those whom he hath not loued but hath ouerhipped that by their iust condemnation he might declare his wrath towards sinners and also his glory Pet. Mar. vpon the Rom. fol. 293. How the iust cause of reprobation is hid vnto vs. We say not that Gods ordinaunce is the cause of reprobation but we affirme that the iust causes of reprobation are hid in the eternall counsell of God known to his godly wisdome alone but the causes of sin of death damnation are euident manifestly declared to vs in the scriptures to wit mans frâ—e-wil consenting to the deceiueable perswasion of the diuell wilful â—inne and voluntary rebellion by which entred death into this world the contempt of graces and Gods mercies offered with the heaping vp of sinne vpon sinne till damnation iustly came The causes I say of sinne death and damnation are plainly noted vnto vs in Gods holy Scriptures But why it pleased God to shewe mercie to some and denie the same to others because the iudgments of God are a deuouring depth we enter not in reasoning with him but with all humilitie render thanks to his Maiestie for the grace and mercie which we doubt not but of his frée grace we haue receiued in Christ Iesu our onely head Knox. RESERVING OF BREAD ¶ Looke Bread REST. How rest is heere vnderstood IF they shall enter into my rest ¶ God by his rest after the creation of his workes signified the spirituall rest of the faithfull yet he sware to giue rest in Canaan which was but a figure of the heauenlye rest and dured but for a time Geneua How rest is taken heere for the lande of Canaan They shall not enter into my rest ¶ That is into the lande of Canaan where he promised them rest Geneua How rest is sometime taken for doctrine This is the rest giue rest to him that is weary ¶ This is the doctrine wherevpon ye ought to staye and rest Shewe to them that are wearie and haue neede of rest what is the true rest Geneua RESVRRECTION How that we all doe rise by Christ. I Am the resurrection and the life ¶ That is I am the Author of resurrection and life For those that beleeue in me will I raise vp at the last day vnto life euerlasting those that are dead shall lyue by me because they beléeued in me Tindale ¶ Christ restoreth vs from death to giue vs euerlasting life Geneua The meaning of this place following Since they are the children of the resurrection ¶ That is men pertakers of the resurrection For as we say truly yâ— they shall lyue indéede which shall enioye euerlasting blisse so doe they rise indéede that rise to lyfe though this word resurâ—â—ction be taken generally it betokeneth also to the wicked which shal rise to condemnation which is not properly life but death Beza ¶ For although the wicked rise againe yet that life is but death and an eternall destruction Geneua Infallible tokens of Christs resurrection By many infallible tokens c. He calleth these infallible tokens which were otherwise termed necessary now in that Christ spake and walked and eate and was felte of manye these are sure signes and tokens that he truely rose againe Beza What the first resurrection is This is the first Resurrection ¶ Which is to receiue Iesus Christ in true faith and to rise from sinne in newnesse of lyfe Geneua Of two resurrections Ther be two sorts of resurrections expressed in Gods word of which it is written Likewise as Christ was raised vp from death by the glory of the father euen so we also should walke in a new life This new life is the resurrection from sin Christs raising is the other resurrection that is of the bodye which began in Christ the first fruits of the dead for Paule saith He that raised vp Christ from death shall quicken our mortall bodyes and in another place It shall rise a spirituall bodye Roger Hutchynson REVVARD How reward is deserued HE shall not loose his reward ¶ That is whatsoeuer thou workest at the commaundement of God thou shalt haue the same rewarde therefore that appertaineth to a faithfull worker which is life euerlasting not that it is due to thy work but to thy faith out of the which thy worke proceedeth for wée receiue that promise by faith and not by workes Tindale Shall reward thée openly ¶ We ought not to thinke because that Christ maketh héere mention of a reward that we do merit or deserue any thing but rather we ought to acknowledge that God of his méere mercie rewardeth in vs his owne giftes for what hath he that giueth almes that he hath not receiued He then that giueth any manner thing to a poore man giueth not of his owne but of those goods that he hath receiued of God Sir I. Cheek Or els ye shall haue no reward of your father which is in Heauen ¶ This word Reward is alwaies taken in the Scriptures for a frée recompence and therefore the schoolemen doe fondly set it to be aunswerable to a deseruing which they call merite Concerning this word Merces Reward there hath bene much strife The occasion of the Contention hath bene this Forasmuch as that thing which euery man shal receiue of God according to the measure of his good workes and godlinesse of this lyfe Christ doth call it Merces multa copiosa Therefore some haue gone about to proue that we by our good works otherwise called merites doe deserue Heauen and then if that be true as Saint Paule saith Christ died but in vaine For and if the benefite of iustification come by workes then no gramercie for the grace of God for the merites of Christ. To solute therefore this cauillation learned men doe grâ—unt that the quyethesse of conscience good name and good fame in this lyfe and lyfe euerlasting after this lyfe is called Merces not for because that our merites or good déeds in this life be able to deserue the ioyes of heauen For as Paule saith Non sunt condigne passionis c. Nor againe it is not called Merces because that the merits and good workes that we doe are but Gods giftes Qui operatur in nobis velle perficere but our receipt is called Merces reward albeit most meruailously surmouÌ„teth all our deseruings be they neuer so great To this ende and purpose to prouoke vs
of Abraham of whom it is written 30. yeares before he offered his sonne Isaac Abraham beléeued it was reckoned vnto him for righteousnesse Gen. 15. 6. wherby we doe euidently sée that Saint Iames meaning is that Abrahams fayth was no idle fayth but such faith as made him obedient to God which thing he did well declare when he did so willingly offer his sonne at Gods commaundement All that S. Iames goeth about then is to proue that faith cannot be without good works And as by fayth onely we are iustified before God so by good workes procéeding from a liuely fayth wée are iustified before men Heere wée learne also that where no good workes be there is no true iustifieng fayth but a lyght vnprofitable beléeue such as is in diuels and yet we must beware that we ascribe no parte of our iustification before God vnto our good works Sir I. Cheeke Ther can be no good work reckoned to be in any man but in him alone whose sinnes God hath forgiuen Forasmuch as our best déeds are lame and corrupt Therefore they are héere called the doers of good works whom Paule calleth zelous and louers of good works But this estimation and iudgement dependeth vpon the fatherly clemency and acceptation of our God who alloweth that freely for good which deserueth to be reiected as euill and vnperfect c. Marl. fol. 170. Indéede works doe iustifie taking iustifie to be to declare iust Euen as white haires do make a man olde because they be a signe of age But works doe this before men not before God Nor they cannot take hold of forgiuenesse of sins deliuerance from their deserued condemnation For then it should be false that the Apostle saith we be iustified fréely by his grace for to him that worketh the reward is imputed vnto him for a duety and not vpon grace and fauour Wherfore the errours of those men is too grose to deceiue any of them which hath looked ouer the holy Scriptures neuer so slightly Nor it doth not agrée with the sense neither when they will haue iustifie to be as much as to make iust For works doe not go before him that is to bée iustified â—but doe followe him which is alreadye iustified witnesse Augustine and workes doe come of grace and not grace of workes witnesse the same Augustine de fide opere cap. 14. Musculus fol. 227. Of workes done before faith Saint Austen condemneth all our good workes before faith as vaine and nothing worth Read him In probo Psal. 31. That worketh not how it is vnderstood To him that worketh not but beleeueth ¶ That dependeth not on his workes neither thinketh to merit by them Gene. That is which meaneth not to obteine saluation through the worthinesse of his works The Bible note How workes are not the causes of felicitie Works indeed are to be had but not as causes wherfore Christ admonished vs saieng When ye haue done al these things say we are vnprofitable seruants we haue done but the thing which we ought to doe Neither passe we any thing vpon their caueling which say yâ— therfore we are vnprofitable seruaÌ„ts because our good works being no coÌ„modity vnto God forasmuch as God néedeth none of our good works but say they it caÌ„not be denied but yâ— we are by good works profitable vnto our selues Wée graunt indéed that it is profitable vnto vs to liue well But that vtilitie is not to be attributed vnto our workes that they should be the causes of our blessednesse to come Wee haue nothing in vs whereby we can make God obstruct or bound vnto vs. For whatsoeuer we doe the same doe we wholy owe vnto God and a great deale more then we are able to performe Wherfore as Christ admonisheth The Lord giueth not thanks vnto his seruant when he hath done his duetie And if the seruant by wel doing cannot binde his Lord to giue him thanks how shal he binde him to render vnto him great rewards Pet. Mar. vpon the Rom. fol. 29. Of workes loue and faith Works are the outward righteousnesse before the world may be called the righteousnesse of the members and spring of inward loue Loue is the righteousnesse of the hart springeth of faith Faith is the trust in Christs bloud and is the gift of God Ephe. 2. 8. Tindale How our good workes are the workes of God Although it be written that God will render to euery man according to his works yet is yâ— so to be vnderstood yâ— if they be good works they are for none other cause caled any maÌ„s works but for that they are wrought in him namely by the power of the spirit of God whereby they are in very déede the workes of God S. Austen most truely saith that God crowneth in vs his owne gifts for as touching vs we deserue nothing but death Pet. Mar. vpon the Rom. fol. 367. How we deserue nothing by our good workes Wo be to all our iustice saith S. Austen if it be iudged setting mercy a part Therefore this is a christen sentence worthy to be beaten in al mens heads Let not thy left hand know what the right hand doth Let our right hand worke those things which be good and pleasant vnto God And in the meane season let our heartes depend vpon the grace of Gods goodnesse onely not thy left hand write into thy kalender those things which be somewhat well done by the right hand Let the note of our owne good works be in Gods hand not in our owne Whatsoeuer he doth reward vs either in this life either in the life to come let vs thanke his grace for it and not our deserts Musculus fol. 234. Of the vnablenesse of our workes If the séeking of righteousnesse and forgiuenesse of sinnes by the kéeping of the law which God gaue vpon mount Sinai with so great glory and maiestie by the denyeng of Christ of his grace what shall we say to those yâ— will néeds iustifie themselues afore God by their owne laws and obseruances I wold wish that such folks should a little compare the one with the other and afterward giue iudgement themselues God minded not to do that honour nor to giue that glorye vnto his owne law yet they wil haue him to giue it to mens laws ordinaÌ„ces But that honour is giuen onely to his onely begotten son who alone by the sacrifice of his death passion hath made ful amends for all our sinnes past present and to come as saith S. Paule Heb. 7. 25. The meaning of this place following Work out your own saluatioÌ„ with fere trembling ¶ S. Paul saith we must work out our saluation with feare trembling But this feare riseth in consideration of our weaknesse and vnworthinesse not of any distrust or doubt in Gods mercy but rather the lesse cause we haue to trust in our selues the morâ— cause we haue to trust in God Iewel fol. 76.
A BOOKE OF NOTES and Common places with their expositions collected and gathered out of the workes of diuers singular Writers and brought Alphabetically into order A worke both profitable and also necessarie to those that desire the true vnderstanding meaning of holy Scripture BY IOHN MARBECK 2. Tim. 3. 16. All Scripture is giuen by inspiration of God is profitable to doctrine to reproue to correction to instruction which is in righteousness that the man of God maye be perfect instructed vnto all good workes Imprinted at London by Thomas East 1581. ¶ TO THE RIGHT HONORABLE AND HIS ESPECIALL good Lord the Earle of Huntington Knight of the most noble order of the Garter c. Iohn Marbeck wisheth a most happie and prosperous estate with increase of vertue in the feare of GOD. AS THE CHILdren of Israel had inestimable cause to praise the great goodnesse of almightie God and to render condign thanks vnto him for his most mercifull deliueraunce out of their vile captiuity bondage which they so long had susteined vnder that proude resister of Gods omnipotent power king Pharao Euen so Right honourable are we no lesse bound to honour lande and praise the same God with immortall thanks which now of his entire loue pitie and compassion in this our last age of the world hath broken the yoke of our miserable seruitude vnder that proud exalter of himselfe the Romish Antichrist and of the bondmen and slaues of that tyrant hath made vs free men in his sonne Iesus Christ through the true knowledge of his eternall and euerlasting word For as the people that dwel in the country called Cimmeria do remaine in continuall darknes by reason they want the cleere light of the Sunne which is so farre distant from them So were we poore soules during the time of our thraldōe vnder the power of the Pope in like obscuritie shut pend vp as prisoners in the darke dungeon of his Antichristian iurisdiction and alwaies constrained to feed on the scraps of his owne vnsauery and most vnfruitfull traditions diuelish deuices for lacke of the wholsome foode of the Gospell of Iesus Christ whereof the least little sparke could not be permitted to put forth his light among vs. But now my good Lord seeing that all the sleights and grounds of the Popes inuentions which wholy consisteth in false superstitious worshipping filthy Idolatry fained hypocrisie foolish scrupulositie with other the like be cleerly sifted and boulted out from the boulting tub of his Canō laws by infinit godly learned writers especialiye by such as bee here expressed within this volume it shall behoue vs to embrace and lay sure holde on the profound saiengs of those so godly writers or rather vpon the truth vttered by their pens that being weaponed with such artillerie we may be able to resist ouerthrow whatsoeuer the whole Popish army shal assay to assalt vs with all For what is the cause that many at this present day do fall a lusting after Romish religion as did the Israelits to feed on the flesh pots of Aegypts gaine But that they despise to apparell themselues with the armour of Christ esteeming much better their old apparell of Popery although it seeme neuer so vile in the sight of God Which miserable and deceiued sort but yet truly most wilfull froward people that I might by the mercye of God in some measure perswade if not wholy conuert to the truth I haue the rather employed my diligence in collecting these common places sincerely expoūded by the authors themselues that in the reading and earnest study therof there may some sparke of Gods true knowledge kindle aright vnderstanding in them which the Lord graunt that his onely praise glory may therein be shewed And now Right honourable hauing as yet no help for the publishing of my Concordance which without speciall helpe is like to lye not onely helples but also fruitlesse inclosed in an huge volume of mine owne writing wherein I haue spent many yeres in purpose therby to profit the studies of the godly affected in the English tongue so that I am not able as my meaning was to exhibit the same vnto you I shall most humbly beseech your honor to accept and take in good part my simple trauailes in this other worke which God of his goodnes in these mine olde yeres hath now brought forth in me That I may not seeme altogethers vnfruitfull to the Church of God nor vnthankfull vnto you mine especiall good Lord but that at the least a testification of my faithfull hart to Gods people and of my good will to your honour may somewhat therein appeare For whom as dutie requireth I wil remaine during life a cōtinuall intercessour vnto almightie God that his blessings may be multiplied vpon you that abounding in all good gifts both of body and mind you may enioy vpon this earth a long life in perfect health and honour to his glory and to the profit of others and after the end of your race may be blessed for euer in the felicitie of the faithfull Amen THE TABLE A. AAron How long he was before Christ. Fol. 1. How hee is a figure of Christ. eodem A comparison betweene him and Christ. eod What Aarons bells signified eod Abaddon The name of Satan and of the Pope 2. Abhominable Who is abhominable eod Abhomination of Deso How it is vnderstood 3. Abimelech How he is put in the steed of Achis eod Of the vices of Abimelech the sonne of leroboam 4. Abrahā How he is the heire of the world eo What is meant by his bosome 5. How his lye to Abimelech is excused 5 How he did eate Christs bodie 6. Of y◠communication betweene him and the glutton 7. How God tried his faith eod How he is said to be a Prophet eod Of the doubting of Abraham eod Of Abrahams riches eod Absolution No mortal man cā absolue 7. How it standeth not in the will of the Priest 8. Abstinence What it is eod What differēce is betweene it fasting 8 Abuses By whom they ought to be reformed 9. Of whom they ought to be rebuked eo Achab. Of Satans deceiuing of him 10 Accident What an Accident is eod How it is not without his subiect eod Adam The first man y◠God created 11. Of things done by Adam and Seth. eod Cōparison between Adam Christ. eo How he did eat Christs body drāk 12 Of the first Adam earthly the second heauenly eod How Adā was not deceiued but Eue. 13. How the sect of the Adamits sprang vp 14. Adde What it is to adde or to take away eod Adoption How the Lawiers define it 15. Adoration What it is 16. Adultery What a dampnable sin it is eo How the adulterer repenting is forgiuen 17. Aduocate How there is no mo for vs to God but Christ. 18. Afflictiō How they are mesured to vs. eo The difference betweene the afflictions of the godly and vngodly
the dead praise not God eod Of the dead burieng the dead 289. To doe good to them that be dead eod Of the dead Israelites eod How the place is vnderstood 290. Of the Supper Baptime giuen ouer the dead eodem Whether the dead know what we do eo Deceit Defined 291. Deeds How they iustifie not eod Deafe man By whose faith he was healed eod Denieng of God How and when men denie him eod Deepe What the deepe signifieth 292. Desperation What an offence it is eod Let no man despaire of Gods mercy eo The meanes to keepe vs frō despaire eo Desteny 293. Destroy not The meaning thereof eod Death what death is 294. How the diuell hath power of death eo Of euerlasting death eod The meaning of the places 295. How y◠childrē of god may wish deth 296 Of foure manner of deaths eo How death is not to be feared eo Debt How it ought to be required how not 297. How the Lord forgaue his seruant 298. Diuell What diuell doth signifie eod In what respect the diuell is euill 299. How long he hath bene a lyar eod Who they be that offer to diuels eod How we must answere the Diuell eod Deuotion What true deuotion is 300. What the Popists call deuotion 301. From whō Popish deuotion sprong eo Difference To make difference of the Lords dody eo Disobedience Examples thereof 302. Diuorcement How diuorcement may be 303. Of the Bill of diuorcement 305. Why y◠Iews wer suffred to be diuor eo The meaning of the place eod Doo Whatsoeuer God willeth to doe is well 305. How the doers of y◠law are iustified eo Doctors How farre they ought to be beleeued 307. Doeg How he was a figure of Anti. 309. Dogs Who they be and what is signified thereby 310. The meaning of the places eod Domes day Of the day of dome 311. Doore An exposition of the places eod Dorcas What the word signifieth 313. Dositheans What manner of men they were eod Doubting Of the doubting of Abraham others eod Dragma What Dragma is 314. Dragon Why the King of Aegypt is called a Dragon eod The meaning of the place eod Who be the Dragons Angells 315. Of the Dragon Beast and false Prophet eod Drawing The meaning of the places eod Dreames How it is hard to discern them 316. Of dreames natural supernatural eod Dronkennesse What Dronkennesse is 317. How it is condemned by the scripture eo Prophane examples of dronkennes 318. Example thereof out of scripture 319. Drops How they shew Christ to be a true man 320. Drucilla What manner of woman shee was 321. Dwell What the word betokeneth eod How men should dwel with their wiues 322. E. EBion Of the heresie of this man 322. Edifieng What it is to edifie eod Edom. What is signified by Edom. 323 Eye A description of the Eye eod To what ende our eyes were made 324. The meaning of the place 325. Of the eyes and eye lids of God eod Eagles Of the nature of Eagles eod An exposition of the place eod Elam what is signified by Elam 327. Eldad and Medad Of their prophecie 328 Elders Why he nameth them Elders eod Eleazer The meaning of the place eod Election what y◠cause of our electiō is eo How our election is perticular and not vniuersall 332. Signes of our election eod The saieng of y◠elect within himselfe eod How to make our election sure 333. Elements what is signified by them 334. Eleuenth houre 335. Elias The Iewes opinion of him eod Of the comparing of Elias with Christ. eod Eliseus How he resisted not the king 336. Elizabeth how she might be Maries cosin eod Emanuel wherfore christ is so called 337. Emeralde The description of the stone eo Emims What kinde of people they wer eo Enach What the Enachs were 338. Enimie how an enimie is not to be despised eod Of a reconciled enimie eod Enon Salim why Iohn baptised ther. eo Enter how the places be expounded 339. Enuie how enuie came first into the world eod Examples of enuie eod Epha What an Epha is 340. Ephesus Of whom the Citie tooke his name eod Ephod What an Ephod is eod Of two kindes of Ephods 341. Ephraim Why his tribe is not reckned eo Epistle Why it is thought not to be S. Paules eod Equalitie of Bishops 342. Equinoctiall What it is eod Eares To what end their vse serue eod How by whō they must be opened 343. How God is said to haue eares eod Earth how it is founded vpon the Seas eo Earthquake how earthquakes do cōe 345 Esau Ismael What is to be thought of them 346 Essence of God What it is 347. Esses What manner of people they were eod Of the people called Esseni or Essei 348. Estrich Of his nature and propertie eod Eating Of the eating of Christs flesh eo Who doe eate drinke the body c. 351 What it is to eate God 352. Of the true sacramentall eating eod Eternall life how it is sometime called a reward 353. Euangelists Who be Euangelists eod Euer how the word euer is taken 354. Eucharist What Eucharist is eod Eutichee What men they were eod Eucharists What they were 355. Euill men how farre they are to be borne with 356. Eunomius Of his heriticall opinions eo Eustachius Of his opinions how eod Exalt What it is to exalt or humble 357 Examine how we shuld examine c. eod Excommunication What it is 358. What S. Paul ment by the excommunicating of Alexander 359. Exorcists What the office was eod Extreme vnction 360. F. FAce What the face of Christ is 360. What the face of God is eod How the place is vnderstood 361. Faith what faith is eod How faith is the grounde of all good works 362. How faith iustifieth 363. How faith is the worke of God 364. What faith is without workes 365. Of faith and deedes and how c. 366. How faith is nourished 368. How wtout charitie faith is nothing eod How faith ingendereth charitie 369. From faith to faith what it is eod How the faith that saued the old fathers shall saue vs. eod How faith is a worke 370. Of faith before workes eod How faith is perfect eod How faith ouercommmeth the world eod How faith inuocatiō are vnseperab eo How faith is called the mariage garm 371. Of faith loue and hope eod The office of faith eod What one mans faith doth profit and. eo How faith is taken in these places 372. Of the faith of Infants 374. What the faith of hypocrites is eod Of two manner of faiths 375. A comparison betweene faith and incredulitie eod Of onely faith eod Faithfull how God hath deliuered thē eo Fall how Christ is the fall vprising of many 376. False Of false Christs eod What the false Prophets are 377. Fanne What the fanne is eod Fare faire with men how it is vnderstood 378. Farthing What this farthing meneth eod Fasting
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
as Filâ—â—s filâ—orum dicuntur etiam filij auorum The sonnes sonnes daughters are also called the sonnes daughters of the grandfather And so she was Abrahams sister because she was his brothers daughter How Abraham did eate Christs bodie When this promise was established to Abraham by the word of God which said In thy séed shal all the nations of the earth be blessed he beléeued which was counted to him for righteousnesse and did both eate his bodie drinke the bloud of Christ through faith beléeuing verelie that Christ should take our nature and spring out of his séede as touching the flesh also that he should suffer death to redéeme vs. And as Christ testifieth he heartelie desired to sée the daie of Christ who sawe it reioiced He sawe it in faith had the daie of Christ that is to saie all those things that shuld chance him plainlie reuealed vnto him albeit he were dead manie hundred yeres before it was actuallie fulfilled reuealed vnto the world by that faith was he saued yet neuer did eate his flesh with his téeth nor neuer beléeued yâ— bread shuld be his bodie wine his bloud And therefore sith he was saued without that faith and the same faith shall saue vs that saued him I thinke we shall also be saued if we eate him spirituallie as he did although we neuer beléeue that the bread is his bodie I. Frith vpon the Lords supper against Moore How Abraham sawe the daie of Christ. ¶ Looke My daie Of the communication betwene Abraham and the glutton The communication that the glutton had with Abraham happened spirituallie for so thought the glutton with himselfe in his torments and such aunswere receiued he in his owne conscience Heming How God tried Abrahams faith Take now thy sonne c. and offer him vp there ¶ Héerein stoode the chiefest point of his temptation séeing he was commanded to offer vp him in whom God had promised to blesse all the nations of the world Geneua How Abraham is said to be a Prophet Deliuer the man his wife againe for he is a Prophet ¶ That is one to whom God reuealeth himselfe familiarlie Geneua ¶ Of the doubting of Abraham Looke Doubt ¶ Of Abrahams riches Looke Lazarus ABSOLVTION How no mortall man can absolue from sinne THeir absolution also iustifieth no man from sinne for with the heart do men beléeue to be iustified with all faith Saint Paule Rom. 10. ver 10. that is through faith beléeuing the promises are we iustified as I haue sufficientlie proued in other places with the scripture Faith saith Saint Paule in the same place commeth by hearing that is to saie by hearing the preacher that is sent from God and preacheth Gods promises Now when they absolue in latine the vnlearned heareth not for how saith Paule 1. Cor. 14. ver 16. when thou blessest in an vnknowne tongue shall the vnlearned saie Amen vnto thy thankes giuing for he wotteth not what thou saist So likewise the laie man wotteth not whether thou loose or binde or whether thou blesse or cursse In like manner it is if the laie vnderstand Latine or though the Priest absolue in English for in his Absolution he rehearseth no promise of Christ but speaketh his owne words saieng I by the authoritie of Peter and Paule absolue and loose thée from all thy sinnes Thou saist so which art but a lieng man and neuer more then now verelie Thou saist I forgiue thée thy sinne and the scripture Iohn the first that Christ onelie forgiueth and taketh awaie the sinnes of the world and Paul Peter and all the Apostles preacheth that all is forgiuen in Christ for Christs sake Gods word onely looseth thou in preaching that mightst loose also els not Tâ—mâ— fo 149. How absolution standeth not in the will of the Priest Gratian saith Voluntas sacerdotis c. The will of the priest can neither further nor hinder but the merite of him that desireth absolution Iewel fol. 138. ABSTINENCE What the abstinence of a Christian man is THe abstinence of a Christian man is to withdrawe himselfe from sin As it is said in Toby how that he taught his sonne from his youth vp to feare God to refraine from sinne And S. Paule exhorteth the Thessalonians from fornication and other sinnes Tindale What difference is betweene fasting and Abstinence True fasting is a religious worke ordeined to testifie our humilitie and to make the flesh the more obedient vnto the spirit that we maie be the quicker to praie to all good workes But Abstinence from this or that meat with opinion of holinesse supersticious it maie easilie make a man but holie it cannot S. Paule saith It is not meat that maketh vs acceptable vnto God 1. Cor. 8. ver 8. Againe It is good to confirme the heart with grace not with meates wherein they that haue walked haue found no profit Heb. 13. Ver. 9. The meate serueth for the bellie the bellie for the meate the Lord will destroie them both 1. Cor. 6. ver 13. And againe The kingdome of God is not meate drinke Rom. 14. ver 17. Likewise Christ saith The thing that entreth into the mouth defileth not the man Maâ— 1â— ver 〈…〉 Héere it is easie to sée that fasting is one thing abstinence from flesh another The Nazaries in the Testament absteined not from flesh yet they fasted Elias 3. Reg. 17. ver 6. was fed with flesh Iohn the Baptist eate yâ— flesh of locâ—stes yet they both fasted Socrates saith that manie Christians in yâ— Lent season did eate fish birds Manie abâ—â—ained vntill 3. of the clock in the afternoone then receiued all kind of meats either fish or flesh wtout difference Likewise Epiphanius saith some eate all kind of birds or fowle absteining onelie from the flesh of foure footed beasts And yet they kept their lent trulie fasted as well as anie others Wherefore abstinence from anie one certeine kinde of meat is not of it selfe a work of religion to please God but onelie a méere positiue policie S. Austine saith Non quaero c. I demaund not what thou eatest but wherein thou hast pleasure And Saint Hierome saith of the Maniches Ieiunant illi c. They fast in déed but their fasting is worse then if they filled their bellies Iewell fol. 15. ABVSES By whom they ought to be reformed THe abuses that he in the Church ought to be corrected by Princes Let euerie soule saith Saint Paule submit himselfe to the higher powers Hezekia destroied the brasen Serpent when he sawe the children of Israel abuse it Iosaphat sent abrode his commission to suppresse and banish all Idolatrie and superstition out of his land Iosia cleansed his land from Idolatrie witchcraft sorceries and all other abuses Ioas destroied the house of Baal brake downe the Altars and corrected manie other abuses within his dominions
5. 6. BATHES How bathes without God are of no force or vertue IF the Bathes that be in Swicerland◠in Iuliers in Sicilie in Valeria in England and diuers other countreies doe helpe those that are diseased the same is to be attrributed to the goodnesse of God For there is no earthlie things which haue in them any force or vertue to help men except they be made effectuall by the power of him is y◠Omnipotent Neuertheles those benefits which are giuen to vs by meanes are not to be contemned neither ought we to abuse them For all the giftes of God ought to be vsed to the glorie of God to our soules health and for the necessitie of our bodie But we must alwaies beware that we doe not ascribe that to Creatures which belongeth onelie to God Marl. vpon Iohn fol. 147. Of Bath a certaine measure And it contained two thousand Bath ¶ Bath Epha séeme to be both one measure Euerie Bath conteined ten pottels The Epha conteined in drie things that which Bath did in liquor Read Eze. 45. 10. Geneua BEELZABVB An Idoll whom the Philistines worshipped GOe and enquire of Beelzabub the God of Ekron ¶ The Philistines which dwelt at Ekron worshipped this Idoll which signifieth the God of flies thinking that he could preserue them from the biting of flies Or els he was so called because flies were ingendred in great abundance of the Sacrifices that were offered to that Idoll Geneua If they haue called the master of the house Beelzabub ¶ It was the name of an Idoll which signified the God of Flies and in despite thereof was attributed to the Diuell and the wicked called Christ by this name Geneua BEHEMOTH What beast this is thought to be THe word Behema signifieth simplie a Beast and vnder that name are Oxen al other Beasts comprehended Héere it is said in the plurall number Looke vpon Behemoth whom I created with them◠although y◠word Behemoth be the plurall number in the Hebrue yet it is spoken wit of one Beast no moe Howbeit forasmuch as God meant to betoken héere one sort of beasts that is the cause why he setteth Behemoth in the plural number Neuertheles it cannot be coniectured what kinde or beast it is that he speaketh except it be an Elephant by reason of the hugenesse of that beasts bodie c. Caluine vpon Iob. fol. 730. ¶ The Hebrues vnderstand by Behemoth the greatest beast in the earth that is an Elephant Other vnderstand thereby anie earthlie beast that is great but vnto an Elephant doe all the properties héere recited right well agrée wherfore it séemeth most agréeable to the truth that by the word by signified in Elephant T. M. BELEEVE What it is to beleeue TO beléeue is not to doubt of the promises of God but rather to be fullie perswaded of the promises of God that as God hath promised so shall it vndoubtedly chaunce vnto vs. Basill ¶ To beléeue is certainlie to be perswaded and assured in minde through the holie Ghost that by the Lord Iesus we are purged from our sinnes and made the children of God that by his mans nature we are made pertakers of his Diuinitie by his mortalitie we haue obtained immortalitie by his cursse euerlasting blessing by his death life brieflie that by his descending into the earth we ascend into heauen Traheron ¶ To beléeue in the name of Christ is to receiue him as the Sonne of God and the Sauiour of the whole world which is done of vs when we depende whollie vppon him by a sincere faith and trust and commit our selues whollie as disciples vnto him c. Marl. vpon Iohn fol. 18. ¶ To beléeue in God is to be sure that all thou hast is of him and all thou néedest must come of him Which if thou doe thou canst not but continuallie thanke him for his benefites which continuallie without ceasing receiuest of his hande and therto euer crie for helpe for thou art euer in néede canst no where els be holpen And thy neighbour is in such necessitie also wherefore if thou loue him it will compell the◠to pittie him and to crie to God for him continuatlie and to thanke as well for him as thy selfe Tindale fol. 238. How it is prophecied that few will beleeue Christs words Who will beléeue our report and to whom is the Arme of the Lord reuealed The Prophet sheweth that very few shall receiue this their preaching of Christ of their deliuerance by him Iohn 12. 38. Rom. 10. 16. And that none can beléeue but whose hearts God toucheth with the vertue of his holie spirit Geneua Lord who hath beléeued our report ¶ Meaning the Gospell and the good tidings of saluation which they preached Geneua How men are driuen to beleeue through the workes of God Then beléeued they his workes ¶ The wonderfull workes of God caused them to beléeue for a time and praise him Geneua The meaning of this place following He that beléeueth shall not make hast ¶ He shall be quiet and séeke none other meanes but be content with Christ. Geneua I beléeued therfore did I speake ¶ I felt all these things therfore was moued in faith to confesse thē 2. Co. 4. 13. Geneua BEAME What this beame signifieth O Hypocrite cast out first the Beame that is in thine owne eie c. ¶ Thou vnderstandest all Gods lawes falselie and therefore thou kéepest none of them trulie his lawes require mercie and not Sacrifice moreouer thou hast a false intent in all thy workes that thou doest and therefore are they all damnable in the sight of God Hipocrite cast out the Beame that is in thine owne eie learne to vnderstand the law of God truly and to doe thy workes aright and for the intent that God ordeined them and then thou shalt sée whether thy brother haue a mote in his eie or not and if he haue how to plucke it out or els not Tindale fol. 237. BENEDICT Why he is set among the Heretikes THis man was the first founder of the order commonlie called Saint Benedicts and died saith Volateran li. 21. in the yeare of our Lord. 518. He was the first and the onelie deuiser of a seuerall trade of life within y◠first 600. yeares after Christ and because he presumed to inuent a new waie which all the godlie Fathers before him neuer thought of I saith the Authour laied him heere downe for a Schismatike couched him in this Catalogue of Heretikes BERILL The description of Berill and what is betokened thereby THe eight a Berill ¶ This stone glittereth like water when the Sunne shineth vpon it and it is said to heate the hand of him that holdeth it It betokeneth men enlightened with the grace of the holie Ghost which bring other to the loue of heauenlie things by preaching and teaching the same grace Marl. vpon the Apoc. fol. 300. ¶ The Berill is of a pale
spoken of in the same that in the flame they felt no heate and in the fire they felt no consumption And I constantlie beléeue that howsoeuer the stubble of this my bodie shall be wasted by it yet my soule spirit shall be purged thereby A paine for a time whereon nowithstanding followeth ioie vnspeakable And he much intreated of this place of Scripture Noli timere c. Feare not for I haue redéemed thée and called thée by name Thou art mine owne when thou goest through the water I will bée with thée and the strong floud shall not ouerthrow thée when thou walkest in the fire it shall not burne thée and the flame shall not kindle vpon thée for I am the Lord thy God the holie one of Israel Which he did most comfortablie intreat off as well in respect of himselfe as appling it to the perticular vse of his friendes there present Of whom some tooke such swéet fruit therein that they caused the whole sayd sentence to be faire written in tables and some in their bookes the comfort whereof in diuerse of them was neuer taken from them to their dieng daie In the booke of Mar. fol 1131. His aunswere to a proude Papist BIlney béeing demaunded in dirision by a proud Papist when hée went to his death whie hée wrought no Myraâ—les béeing so holy a man as he was accompted aunswered with milde voice and countenance God onely sayd he worketh myracles wonders he it is that hath wrought this one wonder in your eies that I being wroÌ„gfullie accused falslie belied opprobriouslie and spitefullie handled imprisonned buffeted and condmned to the fire yet hitherto haue I not once opened my mouth with one ill word against anie of you This passeth the worke of nature and is therefore the manifest miracle of God who will by my suffering and death be glorified and haue his truth enhaunced Of the Bill of diuorcement ¶ Looke Diuorcement BINDING AND LOOSING What is meant heereby TO binde and loose is to preach the lawe of God and the Gospel or promises as thou maist sée in the third chapter of the second epistle to the Corinthians wher Paule calleth the preaching of the lawe the ministration of death and damnation and the preaching of the promises the ministring of the spirit and of righteousnesse For when the lawe is preached al men are found sinners and therefore dampned And when the Gospell of glad tidings are preached then are all that repent and beléeue found righteous in Christ c. Tindale fol. 150. Whatsoeuer ye binde on earth c. ¶ That is whatsoeuer ye condemne by my word in earth the same is condempned in heauen And that ye allow by my word in earth is allowed in heauen Tindale In the. 16. Chapter verse 19. he meant this of doctrine and héere of Ecclesiasticall discipline which dependeth of the doctrine Geneua ¶ To binde is to banish the stifnecked and vnrepentant sinner from the congregation of the Saints to loose is when he repenteth and submitteth himselfe to receiue him againe into the fellowship of the elect and chosen people of God Sir I. Chee ¶ God in promising men the forgiuenesse of their sinnes giueth charge and commission to the ministers of his worde to drawe them from death according as it is expreslie saide that the keies of the kingdome of heauen are coÌ„mitted so those which preach the gospell to what end To forgiue sinnes not of their owne authoritie but to the intent that the wretched man bée the better assured of their saluation and not doubt but God receiueth them to mercie Cal. â—pon Iob. fol. 592. BISHOP What a Bishop and his office is IF a man couet the office of a Bishoppe he desireth a good worke c. ¶ Bishop is as much to say as séer to or an ouer séer Which when he desireth to féede Christs flocke with the foode of health that is with his holie word as the Bishops did in Paules time desireth a good work and the verie office of a Bishop But he that desireth honour gapeth for lucre thirsteth great rentes séeketh preheminence pompe dominion coueteth abundance of al things without want rest and hearts ease castles parkes Lordships Earledomes c. desireth not a worke much lesse a good worke and is nothing lesse then a Bishop as Saint Paule héere vnderstandeth a Bishop Tind How Bishops were chosen In choosing of Bishops the people had their libertie long preserued that none should be thrust in that were not accepted of all This therfore was forbidden in the counsell at Antioch that none should be thrust in to them against their wil Which thing also Leo the first doth diligentlie confirme Héerevpon came these saiengs Let him be chosen whom the Clergie and the people or the greater number shal require Againe let him that shall beare the rule ouer all be chosen of all For it must needs be the he that is made a ruler being vnknowne and not examined is thrust in by violence Againe let him be chosen by the Clarks and desired by the people and let him be consecrate by them of that prouince with the iudgemeÌ„t of the Metropolitane The holy Fathers tooke so great héed that the libertie of the people should by no meanes be diminished that when the generall Synode gathered together at Constantinople did ordeine Nectarius they would not doe it without the allowance of the whole Clergy and people As they testified by thrée Epistles to the Synode at Rome Therfore when anie Bishop did appoint a successor to himselfeâ— it was none otherwise stablished vnlesse yâ— who le people did confirme it Whereof you haue not onely an example but also yâ— verie forme in Augustine in the naming of Gradius And Theodorâ—te when he reheraseth that Peter was named by Athanasius to bée his successor by by addeth yâ— the elders of Priests confirmed it the magistrate nobility the people approued it with their allowing shoute Caluine in his insti 4. â— Chap. 4. Sect. 11. Of the ordination of Bishops and Ministers The ordination of Bishops hath nothing proper or peculiar besides fruits commodities that necessarilie depend therof for it is the decrée of the Lord that of them to whome they minister the secrets and mysteries of the heauenlie life they receiue the things that belong to the necessarie vses and maintenaunce of this lyfe As Saint Paule plainlie proueth to the Corinthians 1. Chapter 9. from the. 4. verse to the. 15. And the 1. to Timothie 5. 17. 18. And to the Gal. 6. 6. which thing also Christ teacheth Mat. 10. 10. Luke 10. 17. So the this is the iust right lawe of God that the Bishoppes or ministers are to bée mainteined of the Churches and such a measure is to be kept the they be neither pressed with ouer great néed nor runne riot with too much excesse for in either of them a regard is to bée had to the calling of a
iustifieth he God praiseth God Tindale fol. 380 Where the name of Christian began The Disciples at Antioch were the first that were called Christians ¶ They that beléeued in Christ were afore this called Disciples and beganne first to be named Christians at Antioch which name we haue of our Lord Iesus Christ in whom we beléeue and béeing pertakers of his spirite doe reioyce in our saluation purchased vnto vs by him Therfore we must take héede that we doe not by our vncleane conuersation pollute and defile this most excellent name and so giue occasion vnto the heathen for to misreport and blaspheme it Sir I. Cheeke A Christian after the Popes religion After the Popes Catholike religion a true Christen man is thus defined First to be baptised in the Latine tongue where the Godfathers professe they cannot tell what Then confirmed by the Bishop the mother of the childe to be purified After he be growne in yeares then to come to the Church to kéepe his fasting daies to fast the Lent to come vnder Benedicite that is to be confessed to the Priest to do his penance At Caster to take his rightes to heare Masse diuine seruice to set vp candles before Images to creepe to the Crosse to take holie bread and holie water to go on Procession to carrie his Palmes and Candles and to take Ashes to fast the Imber-daies and vigils to kéepe his holie daies and to paie his tiths and offering daies to go on pilgrimage to buie pardons to worship his maker ouer the Priests head to receiue the Pope for his supreame head and to obeie his lawes to receiue S. Nicholas Clarkes to haue his beads and to giue to the high Altar to take orders if he will be a Priest to saie his Mattins to sing his Masse to lift vp faire to kéepe his vowe and not to marrie when he is sicke to be anealed and take the rightes of holie Church to be buried in the Churchyard to be rong for to be song for to be buried in a Friers coate to finde a soule Priest c. Booke of Mar. fol. 44. How the Christian maie warrant himselfe the forgiuenesse of his sinnes Saint Hilarie in his 5. Canon vpon Mathew saith It is Gods will that we should hope without anie doubting of his vnknowne will for if the beliefe be doubtfull there can be no righteousnesse obteined by beleeuing And thus we see that according to S. Hilarie a man obteineth not forgiuenesse of his sinnes at Gods hand except he beléeue vndoubtedly to obteine it And good right it is it shuld be so For he that doubteth is like a waue of the sea which is tossed turmoiled with the winde And therefore let not such a one thinke to obteine anie thing at Gods hand Let such foolish imaginations saith Saint Austen murmure as much as it listeth saieng Who are they How great is that glorie By what desert hopest thou to obteine it I answere assuredlie I know in whom I haue beléeued I know that he of his great goodnes hath made me his sonne I know he is true of his promise and able to performe his word for he can doe what he will And when I thinke vppon the Lordes death the multitude of my sinnes cannot dismaie me for in his death doe I put all my trust His death is my whole desart it is my refuge it is my saluation my life and resurrection the mercie of the Lorde is my desart I am not poore of desart so long as the Lord of mercie faileth me not And sith the mercies of the Lord are manie manie are also my deseruinges The more he is of power to saue the more am I sure to bée saued The same Saint Austen talking with God in an other place saith that he had dispaired by reason of his great sinnes and infinit negligences if the worde of God had not become flesh And anone after he saith these wordes All my hope all the assuraunce of my trust is setteled in his precious bloud which was shed for vs and for our saluation In him my poore heart taketh breath putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but the righteousnesse of thy sonne Iesus Christ. In these two places S. Austen sheweth plainlie that the Christian must not be afraide but assure himselfe of righteousnesse by grounding himselfe not vpon his owne workes but vppon the precious bloud of Iesus Christ which cleanseth vs from all our sinnes and maketh our peace with God S. Barnard in his first sermon vpon the Annuntiation saith most euidentlie the it is not inough to beléeue that a man can haue forgiuenesse of his sinnes but by Gods mercie nor anie one good desire or abilitie to doe so much as one good worke except God giue it him no nor that a man can deserue eternall life by his workes but if God giue him the gift to beléeue But beside all these things saith Saint Barnard which ought rather to be counted a certeine enteraunce and foundation of our faith It is néedfull that thou beleeue also that thy sinnes are forgiuen thée for the loue of Iesus Christ c. CHVRCH What a Church or the Church is To the seauen Churches ¶ A Church is properlie a Companie or Congregation of Christen folkes redéemed by the bloud of Christ which suffer themselues to be ruled by Gods word and are alwaies in this world mingled with the vngodlie vnbeléeuers therefore being knowne onelie vnto God They be preserued vnder the protection of Christ their Shepheard that they maie not perish with this world Therfore wheresoeuer we sée Gods word sincerely preached heard and the Sacraments ministred according to Christs institution it is not to be doubted but ther is some church of God considering that his promise cannot deceiue which is Wheresoeeuer two or thrée be gathered together in my name there am I in the middest of them Marl. fol. 7. If we take the Church in generall it signifieth assembly or companie But when we speake of the Church of God wée take it not onelie for the assemblie and companie of all sorts of people but for a companie and assemblie of men the which God hath chosen from others hath consecrated and sanctified them vnto himselfe in his sonne Iesus Christ by his holie spirit for this cause she is called holie the coâ—â—â—union of saints they be all the true faithfull which by faith are made members of Iesus Christ which is the holie one of holinesse the which hath giuen his holie spirit to his Church to sanctifie it And therefore S. Paule doth call all Christians saints Viret The verie true Church of God is not a felowship gathered in a consent of exterior thing and ceremonies as other politike felowships be but it is a felowship gathered together in the vnitie of faith hauing the holie Ghost within them to
himselfe and in his owne minde being made priuie to euerie thing that he either hath committed or not committed doe either condemne or acquite himself And this reason procéedeth frō God who is both prompt writeth his iudgements in the hearts and mindes of men Bullinger What Saint Paules meaning is by this Hauing the conscience seared with an hot yron ¶ Their dull consciences first waxed hard then after canker and corruption bred therein Last of all it was burnt with an hotte yron so that he meaneth such as haue no conscience Geneua ¶ Whose conscience waxed so hard that there grew an hard fleshlinesse ouer it and so became to haue a Canker in it and now at length required of verie necessitie to be burned with an hot yron ¶ Tindale applieth this place to false Teachers whose consciences being seared be witnesses vnto themselues that for their bellie sake and desire of filthie lucre they hide the truth and stablish lies Tindale CONSECRATION What Consecration is GIuing of thanks vnto God for y◠death of his onlie begotten Son Iesus Christ is the true Consecration Sir I. Cheeke Consecration signifieth the whole action of the Supper and not the turning of the Elements Booke of Mar. fol. 1538. Doctor Redman being sicke at Westminster was among other things asked this question by one Master Wilkes what Consecratio was it is quoth Doctor Redman tota actio in ministring the Sacrament as Christ did institute it All the whole thing done in the mysterie as Christ ordeined it that is Consecatio Thus farre D. Redman CONTEMPT How Contempt is defined COntempt consisteth chiefelie in thrée things for either wée contemne onelie in minde when we despise anie man and their goods or when we doe them anie discommoditie not thereby to séeke our owne gaine but onlie to reioice at their discommoditie or lastlie when we adde words or déedes which haue ignominie or contumelie ioined with them Pet. Mar. vpon Iudic. fol. 166. CONTENTION Of the Contention betweene Paule and Barnabas ¶ Looke Paule CONTINENCIE What Continencie is COntinencie is a vertue or power of the mind receiued from the spirit of God which suppresseth affections and doth not in anie wise permit vnlawfull pleasures This is conuersant and doth shew it selfe in the common and vsuall talke of men in pleasures that are allowed in apparell in buildings and dwelling houses in meate and drinke and in other things also c. Bullinger fol. 237. CORNELIVS How Cornelius was iustified by faith and not by workes COrnelius thy praiers and thine almes are come vp into remembraunce before God c. ¶ The praiers and almes of Cornelius pleased God before he was baptised but without faith God cannot be pleased Cornelius therefore as Bede trulie noteth had faith whereby his praiers and almes pleased God for saith he he came not to faith through workes but to workes through faith The Bible note ¶ Inasmuch as by workes no man can be saued as the psalmist openlie affirmeth In thy sight none that liueth can be iustified And againe If thou looke on our iniquities Lord who shall be able to beare them No christen conscience dare be so hardie as to attribute saluation of this man Cornelius to his praier and fasting for first ye see he was a Gentile vncircumcised not kéeping the lawe nor once thinking thereon and therefore must be iustified by faith that came by hearing the glad tidings preached in Christ and therefore must we looke to the words of Luke in the beginning of this Chapter where he saith that he feared God which thing he could not haue done neither yet haue praied nor giuen almes except he had beléeued For how should he haue called on him on whom he beléeued not Thus are we compelled to ascribe his calling vnto faith out of which these fruites of praier and fasting procéeded speciallie séeing that Saint Paule affirmeth that whatsoeuer is not done of faith the same is sinne The christen then and such as will the Scriptures to be true in all places to expound one texte that another maie agrée with it do right well know that his calling our saluation is fréelie giuen of God for his son Christs sake and not for the deseruing of our workes And because faith can receiue this great and free benefite of God and beléeue it to be true and workes neither can beléeue it neither discerne it therfore it is ascribed vnto faith and not to workes If praier or fasting or the holiest worke vnder heauen could saue Christ had neuer néeded to haue suffered such gréeuous paines but vtterly died in vaine Neither should God fréelie chuse vs but our workes should chuse him Understande therefore that by his workes was he not called but by Faith out of which his workes sprong which faith God freelie gaue him as he calleth and saueth vs all Good workes must we do as this man did and that with all loue and earnestnesse and thereto are we bound and without them can it not be knowen whether we be verie christen or no no more then we can knowe a good Trée to be good and neuer felte his fruite But we maie in no condition ascribe iustification or saluation to them for as saith Christ When ye haue done all ye can doe 〈…〉 ye are vnprofitable seruaunts but to faith which onelie can receiue the benefites of Christ and beléeue that he alone hath deserued forgiuenesse for the sinnes of all the world The Apostles were héere first taught and certified by the holie Ghost of the conuersion of the Gentiles Tindale CORNER STONE ¶ Looke Stone CORRVPTION From whence our corruption commeth ADam was not created in the corruption which is spoken off héere but he purchased it of himselfe For God found all the things to be good which he had made Man therefore who is the excellentest of all creatures was not marred after that fashion till he had withdrawen himselfe from God But when he had once seperated himselfe from the Fountaine of righteousnesse what coulde remaine vnto him but naughtinesse and corruption Thus wée sée from whence all our naughtinesse procéedeth that we ought not to blame God for the vices wherevnto we be subiect and vnder which we be helde prisoners according to the Scripture which saith that wee bée solde vnder simie and become the bonde slaues of Satan Wée must not blame God for this but we must learne to knowe that it is the heritage which we haue from our father Adam and therefore we must take the whole blame to our selues before God c. Cal. vpon Iob. fol. 274. COVETOVSNES What Couetousnesse maketh men to doe COuetousnesse is the roote of all euill 1. Tim. 6. 10. Couetousnesse is Image seruice Col. 3. 5. It maketh men to erre from the faith 1. Tim. 6. 10. It hath no part of the kingdome of Christ and God Ephe. 5. 5. It hardened the heart of Pharao that the faith of the miracles of God could not
Saint Mathew calleth Prima Sabbati Saint Marke in the 16. Chapter doth call it Vna Sabbati saieng Cum transisâ—et Sabbatum Maria Magdalena Maria Iacobi Salomi emeruÌ„t aromati vt venientes vngerent Iesum valde mane vna Sabbatorum veniunt ad monumentem orto iam sole These places doe proue that the Iewes did vse to call the first of the wéeke Prima Sabbati and the second daie Secunda Sabbati the third Tercia Sabbati the fourth Quarta Sabbati the fift Quinta Sabbati And the sixt which we call Fridaie they did call Sexta Sabbati vell dies parascenes the daie of preparation to the Sabboth The Gentiles following the Hebrues in the number of daies concerning the wéeke they did yet chaunge the names of the daies according to the names of their Gods which they did wéekelie worship Primum dicabant sole secundum lunae The first daie in the honour of the Sunne which they did count the giuer of light they did call Dies soli Sundaie The second in yâ— honour of the Moone which they did count the giuer of the bodie they did call Dies lunae Mundaie The third daie in the honour of Mars whome they did worshippe as the giuer of lustie courage they did call Dies Marti Tuesdaie The fourth day in the honour of Mercurie to whome they did ascribe the gift of wisdome and eloquence they did cal Dies Mercurij Wednesdaie The fift daie in the honour of Iupiter to whome they did ascribe the gift of temperaunce sobernesse and discreation they did call it Dies louis Thursdaie The sixt daie in the honour of Venus the Goddesse of loue they did call Dies Veneris Fridaie The seauenth daie in the honour of God Saturne the promoter of men to lumpish lowring and heauie dulnesse they called it Dies Saturni 〈…〉 Now Siluester Bishoppe of Rome about a 300. yeares after the ascention of Christ made manie lawes and decrees ecclesiasticall of the which this was one that the daies of the wéeke should loose their olde name The day which before was called Dies Solis shuld now be called Dies Dominicus Mundaie he called Feria secunda Tusedaie Feria tertia Wednesdaie Feria quarta Thursdaie Feria quinta And Fridaie Feria sexta The name of Saterdaie he reteined stil onely altering the feast into Sundaie ¶ This word Feriae is alwaies vsed in the plurall number and neuer in the singuler number as Siluester did abuse it Hae Feriaâ— arum in latine be properly called all daies of rest which we call holidaies Ric. Turnar ¶ Fabian and other Chronicles tell that when the Saxons inuaded the realme and ther were 7. kings ruling héere at once they brought with them two Idols the one called Wed the other Fria Or els as other write it was a noble Captaine and his wife which for their worthinesse were made Gods and when they had ouercome the English men they made two daies in the wéeke to be called Wednesdaie and Fridaie by the names of their false Gods or Captaines and so to bée worshipped which names be kept still What is meant by the daie heere in this place For the daie shall declare it and it shall bée shewed in fire ¶ Daie héere signifieth the time when God bringeth to light things that is hid By fire vnderstand exquisite and perfect true iudgement the which when it hath opened the fault and errour affliction of forethinking and repenting doth followe Saint Paule intreateth héere of preachers that succéeded him when he was departed from the Corinthians He had laied a good foundation let other take héed saith hée what they build thereon If they build things worthie for Christ their works wil remaine and abide euen when it is séene in the light which thing he signifieth when he saith the daie shall declare it but if they bring in Iewish fashions they shall happelie deceiue for a time but at length their deceit shall be opened as soone as it is begunne to be examined with true and sincere iudgement which is signified by this word fire Thus doth Erasmus expound this place in his Annotations vppon these wordes Haie and Stubble Prouing also by the authoritie of Ambrose 〈…〉 and other olde authours that it maketh nothing for Purgatorie though manie haue wrongfullie laboured to wrest it to that purpose Tindale◠¶ The daie c. ¶ Or the time which is when the light of the truth shall expell the darknesse of ignoraunce then the curious ostentation of mans wisdome shal be brought to naught Geneua How good daies are to be esteemed Saie not thou what is the cause that the daies in the olde time were better then they bée now for that were no wise question ¶ Good daies are not to be estéemed by prosperitie but by vertue and true religion as the daies of Christ are better then the daies of Moses The Bible note Whie it was called the daie of sweete bread In the first daie of swéete bread ¶ They were called the daies of swéete bread because that by the space of seauen daies no leauened bread was vsed among the Iewes where they kept their Easter Exo. 12. 15 Sir I. Cheeke This was the fourtéenth daie of the first moneth and the first daie of vnleauened bread should haue bene the fifteenth but because this daies euening which after the manner of the Romanes was referred to the daie before did belong to the Iewes manner to the daie following therfore it is called the first daie of vnleauened bread Beza What is meant by the daie of Madian As the daie of Madian ¶ By the daie of Madian is meant the daie wherein Gedeon with thrée hundred men fiue an innumerable multitude of yâ— Madianâ—â—s as ye read Iudic. 7. thâ—â— fought the Lord for him and deliuered the people from borâ—dage Euen so hath he now deliuered vs from the captiuitie of the diuell death and hell by Christ. T. M. ¶ Thou gauest them perfect 〈…〉 by deliuering the 〈…〉 that had kept them in cruell bondage as thou diddest deliuer them by Godeon from the Madianites Geneua Of the daie of dome called the last daie I saith Saintâ— Austem for the 〈…〉 of mine vnderstanding doe testifie and declare that neither the daie nor the moneth nor yet the yeare of the comming of the Lord can bée knowne Augustin his 79. Epist. Againe we doe in vaine trouble and foâ—ie our selues to reâ—ken and define how manie yeares there 〈…〉 of the worlde Augustin the 〈…〉 As for wée saith Saint Austenâ— I dare hot verilie number and count the time of the Lords 〈…〉 that is looked for in the end And a little after in the same Epistle hoe saith To recken therefore the times that we maie knowe when the ende of the world or the comming of the Lord shall bée séemeth to me none other thiâ— thâ—n to goe aboâ—â—t to knowe that that hée himselfe saith that no man
the Gentiles are counted as dead men in comparison of the Iewes And afterward where he saith All that are in graues shall heare the voice of the Sonne of man c. He meaneth the generall resurrection which shall be in the last daie Tindale ¶ The Dead shall heare c. ¶ And who be those Dead Surelie no man can bée exempted for where at beginning God to make his doctrine auaileable in vs euen at the drawing of vs out of the spirituall death wherein we were all held for till such time as God enlighteneth vs by his word wée bée blinde till he open our eares we be deafe till he giue vs faith we haue neither soule nor heart True it is that we maie well séeme to haue some outward shewe of life The vnbeléeuers doeate and drinke as well as the faithfull againe they can goe about their businesse yea and oftentimes there séemes to be great vertue in them but all that is nothing because that in as much as they be strangers from God all that is in them is but death and vtter confusion God then must be faine to drawe vs out of death vnto himselfe as the point wherat he must begin to make his word auaileable in vs c. Caluine vpon Iob. fol. 447. How the Dead praise not God The Dead praise not thée O Lord. ¶ It is not ment that they doe not praise him in their minde but is ment they cannot tell his praise to other Caluine ¶ The Dead praiseth not God for the benefits poured dailie vpon the earth for them as they that be aliue do or ought to doe The Bible note ¶ Though the dead set foorth Gods glorie yet he meaneth héere that they praise him not in his Church and Congregation Geneua How this place following is vnderstood Let the dead burie the dead ¶ That is Let Infidells alone with their infidelitie and followe thou me that is beleeue thou in me and goe preach the Kingdome of God Tindale ¶ We maie not followe that which séemeth best to vs but onelie Gods calling And héere by Dead he meaneth those that are vnprofitable to serue God Geneua To doe good to them that be dead what is meant thereby Doe good euen to them that be dead ¶ To do good to them that be dead is to burie their bodies with honour against the daie of resurrection as did Abraham and Ioseph c. To deale faithfullie and trulie with their children committed to thy charge as did Dauid with the children of his friend Ionathan The Bible note Of the dead Israelites O Lord God almightie the God of Israel heare now the praiers of the dead Israelites ¶ Ye must vnderstand that Baruch in his praiers speaketh not of them that wer dead with bodilie death but of the wicked which liuing vnto the world were dead vnto God which figuratiue manner of speaking is oftentimes vsed in the Scripture For in the Gospell of our sauiour Iesus Christ he saith Suffer the dead to burie the dead as if he should saie let the worldlings that be dâ—ad vnto God and good workes burie them that be departed out of this life for that is an office most méet for them but do thou the things that be for the liuing The like phrase or manner of speaking doth the holie Apostle vse when he saith A widdow liuing in deliciousnesse though she be aliue yet she is dead Besides this Baruch by such kinde of words doth set forth the miserable estate of the Children of Israel which were euen as dead men are in the world because of their captiuitie and thraldome straight bondage or slauerie that they were in which was vnto them as a graue or pit that the dead be buried in This is the true vnderstanding of Baruch in this place How this place following is vnderstood How shall we that are dead to sinne liue yet therein ¶ They are said of Paule to be dead to sinne which are in such sorte made pertakers of the vertue of Christ that the naturall corruption is dead in them that is the force of it is put out and it bringeth not foorth his bitter fruits and on the other side they are said to liue to sinne which are in the flesh that is whom the spirite of God hath not deliuered from the stauerie of the corruption of nature Beza Against the custome of giuing the Lords supper and Baptime ouer the Dead It hath bene also decréed and determinded that the Sacrament of thankes-giuing should not be ministred vnto the dead bodies for it is said of the Lorde Take and eate but the dead corpses canne neither take nor eate we must beware that our weake bretheren doe not beléeue that that it is lawfull to baptise ouer the dead vnto whom it is not lawfull to minister the Sacrament of thanks-giuing ¶ This doth sufficientlie declare that both S. Austen all other fathers ought to be vnderstood when they speak of the praiers for the dead of the sacrifice that is offred for them for they are not of opinion that their praiers oblations could help the soules departed out of Purgatorie which began in Austens time to be onlie in question he himselfe daring affirme nothing touching the same I. Veron Whether the dead knowe what we do in this life As concerning that Iob saith that the men which is departed knoweth not what is done héere below nor whether his ofspring be poore or rich it is not to ground an Article of our faith vpon that such as be gone out of this world knoweth not what our state is For Iob spake as a man encombred Therfore we must not take héere anie certaintie of doctrine neither is it greatly for vs to enquire of such matters And why Let it suffice vs that God hath set vs in this world to coÌ„municate one with another euory man ought to employ himselfe vpon his neighbours God hath giuen me such a gift or abilitie and therfore I must applie my selfe yâ— waie Againe one of vs maie praie for another but when he hath taken vs out of this world the said communicating is taken awaie from vs there is no communicating as there was before Neither must we do as the Papists doe who are woont to runne to the deceased Saints as though they had not yet finished their course Now forasmuch as the Scripture teacheth vs not what we ought to doe in this behalfe lette vs leaue that thing in doubt and in suspense whereof we haue no certaine resolution by the word of God For singlenesse of minde is also a thing wherein it behooueth vs to walke c. Caluine vpon Iob. fol. 265 DECEIPT ¶ Looke Guile DEEDES ¶ Looke Workes DEAFE MAN By whose faith this deafe man was healed ANd they brought vnto him one that was deafe and had an impediment in his speach and they praied him to putte his hand vpon him ¶ It séemeth by this mans
euerie side defended that no rush nor knocke can lightlie hurt it Beside all this the apple of the Eie or the sight of the Eie is compassed and nourished with plentie of fat and moist humour and in the middes as it were a goodlie Pearle standeth the Apple of the Eie Weigh all these things well and we must néedes saie that the Apple of the Eie is goodlie and wonderfullie defended And that is the cause why Dauid doth saie in his seruent praier Custodi me vt pupillam oculi Kéepe me as the apple of an Eie Ric. Turnar To what ende our Eies were made Iob saith that his heart walked not after his eies ¶ We haue to mark thervpon that our eies which wer created to looke vppon good workes to the ende we might be taught to loue reuerence and feare him are become as it were bondes of Satan and are as it were inticers which come to beguile and worke our destruction God I saie hath created our Eies To what ende To the ende that whiles we be in this world we should haue abilitie to discerne betwéen things that the same might lead vs vnto him whether we looke vpward or downward do we not sée that our Lord calleth vs vnto himselfe Are not all the creatures both in heauen and earth meanes to allure vs to come to God Then doth he not onelie saie come vnto me but he draweth vs thether by his goodnesse according as we see he sheweth himselfe liberallie towards vs and thereby ministreth occasion to vs to walke in his feare Thus ye sée to what ende our eies were made For if we had no eies we should not haue such meanes to beholde Gods glorie in all points as we haue Cal. vpon Iob. fol. 529. The meaning of this place following Is thine eie euill because I am good Naught that is to saie doest thou enuie at my goodnesse towards them For the Hebrewes by an euill eie meaneth enuie because such dispositions appeare chiefelie in the eies as aboue Chapter 6. 23. it is said to aunswere the word single and it is there taken for corrupt for whereas he said there afore ver 22. If thine eie be single he addeth in the 23. but if thine eie be wicked or corrupt the word being the same in that place as it is héere Beza What the Eies and Eie liddes of God doe signifie God is said to haue eies because he séeth all things and nothing is hid from him in whose sight as the Apostle telleth no creature is inuisible for all things be naked open to his eies His eies also is sometime taken for his fauour As the eies of the Lord are ouer the righteous Psa. 34. 15. His eie liddes bee taken for his secret iudgements Psa. 11. 4. His eie liddes behold the children of men EAGLES Of the nature of Eagles AS concerning the nature of Eagles it maie be taken that their young ones doe sucke bloud anone after they be vnclosed because that one kinde of Eagles do cast their young ones out of the neast so as they be driuen to shifte for themselues it is said that they bring vp none but the blacke ones howbeit they that write of such matters doe varie in that point For some saie that the Eagles doe cast awaie their young ones as bastards if their sight be not strong inough to looke vppon the shining Sunne Cal. vpon Iob. fol. 719. An Eagle of all Birds liueth along time without all kinde of féeblenesse dieng neuer of age but of famine An exposition of these places following Thy youth shall be renued as the Eagles â— The comparison of the Eagles gaue the Iewes occasion to forge fables For whereas they vnderstood not the principles of anie science at all yet are they so brasen faced that what matter soeuer is intreated of they neuer make bones in it and so soone as they méete with anie vncouth thing there is not anie so péeuish a forgerie which they threape not vpon men as an Oracle from God So in this place they surmise that euerie tenth yeare the Eagles flie vp to the Elementall fire and afterward plunge themselues in the Sea and than by and by new feathers growe vp againe But the plaine meaning of the Prophet is picked out of the nature of the Eagle described by the Philosophers as which is throughlie knowen by experience For that foule is faire and well liking vnto hir old age and is not efféebled by yeares nor subiect to diseases till at the length she die for hunger Certaine it is that she liueth long but at the length hir beake ouergroweth so as she cannot receiue meate but onelie is faine to sucke in the bloud of it or els to refresh-hir selfe with drinking wherevpon came the Prouerbe An Eagles olde age for necessitie compelleth him to be euer bibling And because drinke alone is not enough to maintaine life they rather pine awaie for hunger and want of foode then decaie for want of strength Now without anie fable we perceiue the naturall meaning of the Prophet That like as Eagles continue alwaies lustie and in good plight so as they be youthfull euen in their olde age euen so the godlie are sustained by the secret power of God so that they receiue their strength still vnappaired Cal. vpon the Psal. ¶ As the Eagle when her beake ouergroweth sucketh bloud and so is renued in strength euen so God miraculouslie giueth strength to his Church aboue all mens expectation Geneua For wheresoeuer a dead Carkasse is euen thether also will the Eagles be gathered together ¶ There are diuers kindes of Eagles among which one is of the Uultures kind excelling the rest in bignesse And the Uultures which Writers doe witnesse doe flie two or thrée daies before to the place where the carkasse shall be And Iob of the Eagle saith where anie dead bodie lieth there is he immediatelie It is likelie that the common Prouerbe arose of this kinde of Eagles Marlorate in expounding this place at the full maketh this conclusion in the ende Moreouer saith he their reason is nothing sure or effectuall which vpon this place saie that the death of Christ was so effectuall that it allured the elect and chosen of God For it was rather the purpose of Christ to bring an argument from the lesse to the more as thus If ther be such wit in Birds that manie of them will come from farre to one Carkasse It is a great shame to the faithfull not to be gathered to the Authour of life by whom onelie they are trulie sed Marl. fol. 576. ¶ In despite of Satan the faithfull shal be gathered and ioined with Christ as the Eagles assemble to a dead â—â—â—sse Geneua ¶ Nothing can hinder the faithfull to be ioined to their head Iesus Christ for they shall gather to him as rauening birds about a carion Geneua ¶ That is there as the sonne of man shall be to
iudge the world thether shall all gather together vnto him Tindale ¶ That is according to S. Paules interpretation when Christ commeth to Iudgement we shall betaken vp to méete him in the aire and so we shall be with him for euer ¶ That is the faithfull that beléeue the Gospell will repaire vnto him as rauenous birdes to the carion The Bible note And how I caried you vpon Eagles wings ¶ For the Eagles by flieng high is out of daunger And in carieng hir Birdes rather on her wings then in hir talents declareth hir loue Geneua ¶ The Eagle carieth hir young ones vpon hir wings fearing onelie mans violence which rather then they should take harme she would receiue the harme in hir owne bodie In stéed thereof serued the cloud that kept of the Aegyptians force The Bible note ELAM What is signified by Elam I Will breake the bowe of Elam 〈…〉 ¶ By Elam is signified Persia so called of Elam the sonne of Sem. And because the Persians were good Archers he sheweth that the thing wherein they put their trust should not profit them Geneua ¶ The Elamites were good bowe men in battaile and therefore is their bowe prophecied to be broken c. By which is meant that they should be ouercome in battaile of their Enimies and scattered abroad vnto the foure coastes of the earth T. M. ELDAD AND MEDAD ¶ Looke Moses ELDERS Why he nameth them Elders and not Priests IN the olde Testament the temporal heads rulers of the Iewes which had the gouernaunce ouer the laie or common people are called Elders as ye maie see in the foure Euangelists Out of which custome Paule in his Epistle and also Peter call the Prelates and spirituall Gouernours which are Bishops and Priests Elders Now whether ye call them Elders or Priests it is all one to me so that ye vnderstande they be officers and Seruaunts of the word of God vnto the which all men both high and lowe that will not rebel against Christ must obaie as long as they preach and rule trulie and no farther Tindale fol. 38. ELEAZER The meaning of this place that followeth THe childe of the stewardshippe of my house is this Eleazer of Damasco ¶ Eleazer was then Steward of Abrahams house which Eleazer had a sonne called Damascus which child because Sara was barren Abraham had thought to haue adopted for his sonne Of this Damascus tooke the Citie of Damasco his name Lyra. ELECTION What the cause of our Election is and how it is defined ELection is the frée mercie and grace of God in his owne will through faith in Christ his sonne chusing and preferring to life such as pleaseth him Bradford in the booke of Mar. The onelie good pleasure of the will and franke mercie of God by Iesus Christ without respect of anie works either present or for to come is the cause of the diuine Election F. N. B. the Italian The cause of our election is onelie the will of God And to proue this Saint Paule saith which sawe as farre in mens deseruings as we can doe bringeth in an euident example of Iacob and Esau how Iacob was elected and Esau reproued before they were borne or had done either good or bad To the which some will saie that God sawe afore that Iacob should bée good and therefore chose him and that Esau should doe no good and therefore repelled him But to those that will iudge of that that God sawe it maie be demaunded how they knowe that GOD sawe that and if he sawe it yet how knowe they that that was the cause of Iacobs election Saint Paule knoweth none other cause but the will of God whatsoeuer other discusse And if they should saie the cause whie God sawe before that Iacob shoulde doe good was because that God would giue him his grace therfore God sawe that he should doe good and so shoulde also the other haue done if God would haue giuen him that same grace Saint Paule concluding with these Scriptures saith I will shewe mercie to whome I shew mercie and will haue compassion on whome I haue compassion So lyeth it not in mans will and running but in the mercie of God He saith not I will haue mercie on him that I sée shall do good but I will shew mercie to whom I will He sayth not I will haue compassion on him that shall deserue it De congrua but of him of whom I will haue compassion This doth Austen wel proue in these wordes The disputation of them is vaine the which do defend the prescience of God against the grace of God and therfore saie that we were chosen before the making of the world because that God knew afore that we shuld bée good because he shoulde make vs good But he that saith you haue not chosen me saith not so for if he did therefore choose vs because that before he knew that we should be good then must hée also haue knowne before that we should first haue chosen him Héere it is plaine that the election of God is not because he saw afore that we should doe well But onelie the cause of the election is his mercie and the cause of our dooing well is his election And therefore Saint Paule saith not of workes but of calling I. Veron So then election is not of the willer but of God that taketh mercie ¶ It is euident by this Text that our works or merites doe not iustifie vs but that our saluation doth wholie depend vpon the frée election of GOD which béeing righteousnesse it selfe doth choose whome it pleaseth him vnto lyfe euerlasting Sir I. Cheeke Blessed are the people whome the Lorde hath chosen to bée his inheritaunce c. ¶ Of the Lordes frée election and choosing of his Citizens whome he hath predestinate and appointed to be saued the Scripture both in the olde and newe Testament speaketh much In the 20. of Saint Mathew verse 16. our sauiour saith Multi vocati pauci vero electi◠Manie bée called but fewe bée chosen All they bée called which haue had the word of GOD preached vnto them And they onelie are elect which finallie and eternallie shall be saued and inherit the euerlasting kingdome with Iesus Christ the first begotten and the onelie purchaser of lyfe eternall The elect haue these properties and blessings of GOD following them Though they doe fall and sinne of tentimes yea and peraduenture verie gréeuouslie as Dauid did or committing as Saint Peter did with his denieng and forswearing of CHRIST As Marie Magdalene and the woman of Samarie did with their fraile and foolish yéelding vnto the pleasure of the flesh yet they neuer fall from GOD but their grose and naturall falles doe cast them into such a shame of themselues and abhorring of sinnes that by their falling they rise vp the more stronger So that the elect cannot finallie bée seduced nor carried awaie from GOD. For whome Christ loueth In finem diligit hée
loueth surelye vnto the verie end Neque rapere eos de manu eiâ—s quisque potest No creature can plucke out of Christs handes his elect seruaunts and no meruaile for the purpose of Gods election is sure The elect vnto saluation was chosen before they were borne and before they did either good or badde as Saint Paule witnesseth prouing this example true by Iacob and Esau the sonnes of Rebecca and as it was in those two bretheren sayth Saint Paule so was it in all men before they were borne hauing done neither good nor euill The one was an elect person and the other a man reprobate according as it is written Iacob dilexi Esau autem odio habui Iacob haue I loued Esau haue I hated All this was done saith Saint Paule to the ende that all men might knowe that the frée election and choosing of God vnto saluation standeth vpon his predestinate purpose and not vpon our good workes or our good déedes which wée doe after that we beléeue and liue in this world For God before the foundation of the world was laid had predestinate and appointed all the elect to be saued and all the reprobate persons God did fore-sée and fore-knowe that they should be dampned But then it might be obiected thus If the saluation of man do rest vpon Gods election what fault is there in man though hée be dampned is not the fault in God To this Saint Paule aunswereth and saith roundlie Absit GOD forbid that anie man should so thinke but yet I will haue no man to controll mee for vnto Moses it was sayd I will shewe mercie vnto whom it pleaseth me Therefore let all men sette their heartes at rest sayth the Apostle Quia non est volentis neque currentis sed in Dei miserentis For it is not in the power of the well willer nor in the swift runner but in the power of GOD that mercie sheweth But thou wilt peraduenture saie whie doth GOD blame vs if we bée not saued séeing no man is able to resist his will and his knowledge Héere the Apostle once againe biddeth euerie man to stoppe and in no wise to enter into such disputation with GOD saith O homo quis es qui respondes Deo numquid dicit figmentum ei qui se finzit quid me fecisti sic Therefore O thou vaine man stop in this matter betimes and be not too bolde after such manner to dispute with God Thou wilt then saie what profite can come to one of vs the laie people by speaking or preaching of Gods election it séemeth to be a perillous matter to be talked of no not so doe not thou call that perillous which the holie Ghost hath ordeined for thy comfort and singular profite if thou béest of God marie if thou beest of the Diuell it shall bring thée either to desperation that thou art not elect and therefore thou must needs be dampned or else to presumption that thou art elect and therefore doe what thou wilt thou must néedes bée saued But if thou bée of GOD thou shalt take two greate benefits the one is this Where the propertie euen of the best of vs all is to be tickled with vaine glorie and pride and are alwayes readie to aduaunce our owne good workes This did I thus and thus To plucke awaie this pride this vaine glorie and reioising in our selues to make vs wholie to humble our selues vnto God there is no such thing as to saie vnto our selues It is neither in the power of the well willer nor in the swift runner but in the power of God mercie shewer This is a great profite and necessarie lesson to be taught An other to be learned of Gods election is this That in God there is most high prouidence for the gouernement of the worlde seeing that hee hath foreseene and forecast all things before the foundation of the world was laide there can no man then accuse God of negligence nor againe there néedeth no man to practise any euill craft to get a liuing séeing God forgetteth no bodie nor leaueth none of his vnprouided for so that we haue all then good cause to reioice with the Prophet and saie Blessed be those people whom the Lord hath chosen to be his inheritance As who shuld saie by the prouidence and free election of God saluation commeth to men Tur. How our election is particular and not vniuersall Election is particular and not vniuersall for surelie he that taketh al maketh no choise and he that chooseth a thing out from two other things or moe must néeds be said to refuse or forsake the thinges that he chooseth not Theo. Beza Signes of our election Whoseuer féeleth himselfe called of God both inwardlie and outwardlie and doth constantlie beléeue that he is deliuered from eternall dampnation and iustified before God by Iesus Christ onelie he surelie hath most certeine signes in himfelfe whereby he maie knowe that he is chosen of GOD to eternall glorification in Iesus Christ not béeing in himselfe capable of so excellent a thing so he holdeth Christ as it were a glasse before his eies in the which he séeth continuallie his owne eletion F. N. B. the Italian The saieng of the elect within himselfe The man yâ— is not endued with the spirit of adoption which is also the spirit of holinesse righteousnesse saith and life sayth thus I doe the euill that I haue a minde vnto I doe no good nor haue no list to doe it But the man that is regenerate and so consequentlie elected howbeit as still yet wrastling saith thus I doe the euill that I would not doe I doe not the good that I would doe wo is me who shall deliuer me out of the bodie of this death And in crieng out on this wise the elect person casteth his Anchore in the verie throne of God the Father whom he beholdeth in the preached word and in the Sacrament Theo. Beza ¶ The elect number haue alwaies in their hearts this humble confession Lorde we are the workmanship of thine hands made to do the thing wherevnto thou hast appointed vs by thy secret will and purpose Thy will be done in vs. Thou hast reuealed vnto vs the thinges that doe please thée and thou hast shewed vnto vs things that thou doest hate But vnlesse thou plucke vs backe by thy grace Lord we followe vpon the worse though our conscience allowe the better Crowley How to make our election sure Giue more diligence to make your election and calling sure ¶ Albeit it be sure in it selfe forasmuch as God cannot chaunge yet we must confirme it in our selues by the fruits of the spirit knowing that the purpose of God electeth calleth sanctifieth and iustifieth vs. Geneua ¶ Although the calling of God be stable and sure neuerthelesse the Apostle will that our works should declare vnto men that we are called Tindale Obiection Sith we be sure of our election what néede we haue the gospell preached
pledge and then he glorieth with Paule and reioiceth saieng Now it is not I that liue but it is Christ that liueth within me These things be practised and vsed among faithfull people and to pure mindes the eating of his flesh is no horrour but honour and the spirite deliteth in the drinking of the holie and sanctified bloud and dooing this we whet not our teeth to bite but with pure faith we breake the holie Bread These be the words of Cipriane De coena Domini The Word saith Origen was made flesh verie meate which who so eateth shall surelie liue for euer which no euill man can eate For if it could be that he that continueth ill might eate the Word made flesh séeing that he is the Word and Bread of life it should haue bene written Whosoeuer eateth this Bread shall liue for euer Origen in Mathew chapter 15. The Authour of this tradition Saint Cypriane said that except we eate his flesh and drinke his bloud we should haue no life in vs instructing vs with a spirituall lesson and opening to vs a waie to vnderstand so priuie a thing that we shuld know that the eating is our dwelling in him our drinking is as it were an incorporation in him beeing subiect vnto him in obaieng ioined vnto him in our wills and vnited in our affections the eating therefore of this flesh is a certaine hunger and desire to dwell in him S. Austen saith vpon the Gospell of Iohn that he that doth not eate his flesh and drinke his bloud hath not in him euerlasting life and he that eateth his flesh and drinketh his bloud hath euerlasting life But it is not so in those meates which we take to sustaine our bodies for although without them we cannot liue yet it is not necessarie that whosouer receiueth them shall liue for they maie die by age sicknesse and other chaunces But in this meate and drinke of the bodie and bloud of our Lord it is otherwise for both they that eate and drinke them not haue not euerlasting life And contrariwise whosoeuer eate drinke them haue euerlasting life Who doe eate and drinke the bodie and flesh of Christ. They which doe beléeue in Christ and doe assuredlie perswade themselues that he died for their sakes they I saie doth both eate the flesh of Christ and drinke his bloud to which vse the Simboles or fignes for that they stirre vp the senses are verie much profitable not that the flesh bleud of Christ are powred into the bread wine or are by any means included in those Elements but because these things are of the true beléeuers receiued with a true faith For they are an inuisible norishment which is receiued onelie in the minde as Augustine hath faithfullie admonished saieng Why preparest thou the téeth and the bellie beléeue and thou hast eaten Pet. Mar. vpon Iudic. fol. 212. What it is to eate God To eate God is to haue the fruition of the diuine nature to be incorporate into God But the Maiestie of God so farre surmounteth the capacitie of man that as he is in himselfe in nature and Godhead no naturall creature is able ot conceiue him but onelie in the face and sight of Iesus Christ the sonne of God Therefore S. Paule saith Christ is the brightnesse of the glorie and the expresse Image of the substaunce of God Iewel fol. 240. Of the true sacramentall eating and of the true eating of Christs bodie The Sacrament that is to saie the Bread is corporallie eaten and chawed with the téeth in the mouth The verie bodie is eaten and chawed with faith in the spirite Ungodlie men when they receiue the sacrament they chaw in their mouths like vnto Iudas the sacramentall bread but they eate not the celestiall bread which is Christ. Faithfull christian people such as bée Christs true disciples continuallie from time to time record in their minde the beneficiall death of our Sauiour Christ chawing it by faith in the cud of their spirit and digesting it in their hearts féeding and comforting themselues with that heauenlie meat Also they dailie receiue not the sacrament therof so they eate Christs bodie spirituallie although not the sacrament therof But when such men for their more comfort confirmation of eternal life giuen vnto thē by Christs death come vnto the Lords holie Table then as before they fedde spirituallie vpon Christ so now they féede corporallie also vpon the sacramentall bread By which sacramentall féeding in Christs promises their former spirituall feeding is increased and they growe and waxe continuallie more strong in Christ vntill at the last they shall come to the full measure and perfection in Christ. This is the teaching of the true Catholike Church as it is taught by Gods word And therefore Saint Paule speaking of them that vnworthelie eate saith that they eate the bread but not that they eate the bodie of Christ but their owne damnation Cranmer fol. 79. ETERNALL LIFE How Eternall life is sometime called a reward ETernall life is sometimes in the holie Scriptures called a reward but then it is not that reward which Paule writeth to be giuen according to debt but is all one as if it shuld be called a recompensation Gods will and pleasure was that there should be this coniunction that after good workes should followe blessednesse but not yet as the effect followeth the cause but as a thing ioined with them by the appointment of God Therefore we maie not trust vnto workes for they are feeble and weake and doe alwaies wauer stagger Wherfore the promises of God depend not vpon them neither haue they in themselues as they come from vs that they can mooue God to make vs blessed We saie therefore that God iudgeth according because according as they are either good or euill we shall obtaine either eternall life or eternall damation But thereby it followeth not that workes are the cause of our saluation Pet. Mar. vpon the Rom. fo 39. EVANGELISTS Who be Euangelists EUangelists were next vnto Apostles and had their Office much like them sauing that they were beneath them in degrée of dignitie These gaue themselues chiefelie to instructing of the people and preaching the Gospell to them as plainlie and simplie as might be of which sort was Timothie and such like For although Paule match Timothie with him in dooing commendations yet doth he not make him his followe in Apostleship but kéepeth that name peculiarlie to himselfe 2. Cor. 1. 1. Col. 1. 1. And in writing to him he saith thus Be watchfull in all things harden thy selfe in afflictions go through with the worke of an Euangelist 2. Tim. 4. 5. EVER How this word Euer is taken ANd to thy séede for euer ¶ Euer is not héere taken for a time without ende but for a long season that hath not his ende appointed T. M. ¶ Meaning a long time and till the comming of Christ. And spirituallie this is
Cor. 15. 52. Tindale How this place following is vnderstood Because his face shall be so deformed and not as mans face ¶ That is his face shall be more deformed then other mens his beautie fouler then the beautie of the sonnes of men The whole sentence meaneth that manie men shall be estonied wheÌ„ they shall sée Christ our sauiour which was excéeding beautifull before all the sonnes of men Psal. 45. 2. so wickedly and violently intreated of the Iewes spit vpon scourged crowned with thorne all be blouded yea greatlier humbled contemned and despised then euer was anie mortall man T. M. FAITH What Faith is FAith is a sure confidence of things which are hoped for and a certeintie of things which are not seene ¶ Faith trust in Christ onelie is the life and quietnesse of the conscience not trust in works how holie so euer they be or appere Works caÌ„not set the heart at rest because we euer think they be not inough nor yet good inough but to few and so fal we to mistrusting after which followeth despairing and so damnation if we leaue not the confidence in them and sticke to faith which canne receiue and beléeue without mistrust that Christs workes on the crosse hath full purged cleansed and loosed vs from our sinnes Againe Faith is a liuely and stedfast trust in the fauour of God wherewith we commit our selues altogether vnto God and that trust is so surelie grounded and sticketh so fast in our hearts that a man wold not once doubt of it though he should die a thousand times therfore and such trust wrought by the holie Ghost through faith maketh a man gladde lustie chéerefull and true hearted vnto God and all creatures by the meanes whereof willingly and without compulsion he is glad and readie to do good to euerie man to suffer all things that God maie beloued and praised which hath giuen him such grace so that it is impossiblâ— to separate good works from faith euen as it is impossible to separate heate and burning from fire Therefore take heede and beware of thine owne fantasies which to iudge of faith good workes will seâ—me wise when indéede they are starke blinde and of all things most foolish Praie God that hée will vouthsafe to worke faith in thine heart or else thou shalt remaine euermore faithlesse faine thou imagine thou enforce thou wrastle with thy selfe and doe what thou wilt Againe Faith is the beléeuing of Gods promises a sure trust in the goodnesse and truth of God which faith iustified Abrahamâ— Gen. 15. was the mother of al his good works which he afterward did for faith is the goodnesse of all workes in the sight of God Good works are things of Gods coÌ„maundement wrought in faith And to shew a show at the commandement of God to do thy neighbour seruice with all with faith to be saued by Christ as God promiseth vsâ— is much better theÌ„ to build an Abbeie of their own imagination trusting to be saued by yâ— fained works of hypocrits Iacob robbed Laban his vnckle Moses robbed the Aegiptians Abraham is about to sley burne his own son al are holy works because they are wrought in faith at Gods commandement To steale rob murther are no holy works before worldly people but vnto theÌ„ the haue their trust in God they are holie when God commandeth them What God commaundeth not getteth no reward with God Holy works of mens imagination receiue their reward héere as Christ testifieth Math. 6. 2. Tindale Faith is an vndoubted beliefe most firmelie grounded in the minde Bullinger fo 30. Againe True faith is the wel-spring root of all vertues good works first of al it satisfieth the minde and desire of man and maketh it quiet and ioyfull Bullinger fol. 54. How Faith is the ground of all good works As a good trée in the time of the yeare bringeth foorth good apples not to make him good for he is good before nor yet this apple is to his owne profit but vnto other mens notwithstanding the good nature the is in him must needs bring it forth So like wise yâ— iust man must needs do good works not by them to be iustified but alonelie in them to serue his brother for he hath no néed of theÌ„ concerning iustification This is the verie true way maner of doing good works how the no man can do goods workes but a iustified man as our sauiour Christ saith either make yâ— trée good and then his fruit must be good or els the tree euill and his fruit also euil for a good trée must néedes bring forth good fruite and a bad euill fruite D. Barnes How Faith iustifieth The faith of true beleeuers is the God iustifieth or forgiueth Christ deserueth it the faith trust in Christs bloud receiueth it certifieth the conscience thereof saueth deliuereth from feare of death dampnation this is it the we meane when we saie faith iustifieth the faith I meane in Christ not in our own works certifieth the conscience the our sins are forgiuen vs for Christs bloud sake Tindale fol. 187. Againe when I saie the faith iustifieth the vnderstanding is the faith receiueth the iustifieng God promiseth to forgiue our sinnes to impute vs for full righteous And God doth iustifie vs actiuely yâ— is to saie forgiueth vs for ful righteous Christs bloud deserueth it saith in the promiser receiueth it certifieth the conscience therof Faith chalengeth it for Christs sake which hath deserued all that is promised cleaueth euer to the promise truth of the promiser pretendeth not the goodnes of the worke but knowledgeth that our works deserue it not but are crowned and rewarded with the deseruinges of Christ. Take an example of young children when the Father promiseth them a good thing for dooing of some trifle and when they come for their reward dalyeth with them saieng What that thou hast done is not worth halfe so much Should I giue thée so great a thing for so little a trifle Ye did promise mée ye said I should haue it why did you promise and whieâ— did you saye so And let him saie what he will to driue them off they will euen saie againe you did promise me so yée did you said I should haue it so ye did But hirelings will pretend their worke and saie I haue deserued it I haue done so much my worke is worthie it c. Tindale fol. 225. That faith the mother of all good workes iustifieth before wée can bring forth anie good worke as the husbaÌ„d marrieth his wife before he can haue anie lawfull children by her Furthermore as yâ— husbaÌ„d marieth not his wife the she shuld coÌ„tinue vnfruitful as before as she was in the state of virginity wherein it was impossible for her to heare fruit but contrariwise to make her fruitfull euen so faith iustifieth
vs not that is to saie marrieth vs not vnto God that we shuld continue vnfruitfull as before but the he should put his séed of his holie spirit in vs as S. Iohn in his first Epistle calleth it to make vs fruitfull For saith Paule Ephe. 2. 8. For by grace are ye made safe through faith that not of our selues for it is the gift of God and commeth not of works least anie man should boast himselfe For we are his workmanship created in Christ Iesus vnto good works which God hath ordeined that we should walke in them Tin fol 59. But who shall glorie of his owne righteousnesse when hee heareth God by his Prophet saieng That all your righteousnes is lyke a most filthy defiled cloath The onely true glorieng therefore is in the faith of the crosse of Christ which excludeth all that glorieng which descendeth of the workes of the lawe Origen in his 13. booke ad Rom. We thinke that a man is iustified by faith without the works of the lawe For because there is one God which iustifieth circumcision of the law and vncircumcision of faith It manifestly sheweth that righteousnesse is not in the merit of man but in the grace of God who without the workes of the law accepteth the faith of them that beleeue Againe In liâ—â— contra Ecudem he saith thus â—unc ergo iusti sumus c. Therefore we are then righteous when we confesse our selues sinners And our righteousnesse standeth not vpon our owne merit but vpon the merit of God Hicrome li. 2. contra Pelag. We be not iustified by works but by faith For the weaknes of the flesh is a let vnto workes but the brightnesse of faith shadoweth the errour of déedes which desâ—rueth pardon of sinnes S. Ambrose â—de Iacobo Cap. 21. For the théefe beléeued and was iustified by the most mercifull God And héere saie not vnto me that he lacked time to liue vprightlie and to doe good workes for I contend not about that but this onelie I stedfastly affirme that onelye faith by it selfe saued him Chrisostome de fide lege How faith is the worke of God Faith is the worke of God and it commeth of God as Saint Iohn saith This is the work of God then you should beléeue in him Saint Paule witnesseth the same saieng Philip. 1 â—9 Not onlie it is giuen to you that ye should beléeue in God but also yâ— ye should suffer for hiâ— sake Of this it is an euident saieug liuing or dead not to haue had faith of theÌ„selues or of their owne might â— power but to haue receiued it of God which giueth faith to whome he wil when he will although S. Paule saith Faith to come by hearing of the worde of God which worde although manie maie heare it yet no man shall beléeue but he to whom God giueth faith and in whom God worketh faith and loue Bibliander vpon the expos of â—ude What faith is without workes What auaileth it my brethren yâ— man say he hath faith wheÌ„ he hath no deeds Can faith saue him ¶ Can faith saue him S. Iames speketh not héere of true faith which by loue is mightie in operation but of the vaine imagination opinion yâ— the vnthankfull people haue of faith and therefore he doth call it dead faith because ther follow no good works of it as there do of the faith that iustifieth in the sight of God To be iustified heere in all the Chapter ouer is to be counted iust that before the world as in Luke 10. 29 and 16. 15. and not to bee made iust in the sight of God So that when he saith was not Abraham our Father iustified through works c. signifieth thus much was not Abraham our Father by his workes declared iust That is did not his workes declare and shew that he was iust and were sure tokens or his righteousnesse it signifieth that Abraham was by his workes made iust before God reputed righteous obteined remission of sinnes for by Faith he came thereby not by workes as witnesseth S. Paule Rom. 4â—2 Tindale Wilt thou vnderstand D thou vaine man that faith without déeds is vaine was not our Father Abraham iustified of his déedes when he offered his son Isaac on the Alter c. ¶ Wheras Saint Iames bringeth that Abraham was iustified by offering his sonne Iâ—â—ac that is cleane contrarie as manie as doe take it First vnto Moses whereas the verie originall is For it is openlie declared Gen. 15. 6. where these wordes were spoken of Abraham Abraham did beléeue and it was reputed vnto him for iustification where there is no word of Isaac for hée was neither yet â—orn nor promised yet must Abraham néeds be iustified for the holie Ghost saith it And when the wordes were spoken vnto him he was at the most but 86. yeares olde as it is declared in the. 16. Chapter verse 16. But when Isaac was promised him by name then was Abraham 99. years olde as it is open in the. 17. Chapter and the yeare after was Isaac borne And when Isaac was borne was Abraham 100. yeare olde as it is plaine in the. 21. 5. Now would I knowe that where that Abraham was iustified from that he was 86. yeare olde till he was an hundred yeare olde you cannot say by offering vp of Isaac for you sée he is not borne D. Barnes Therefore by faith is the inheritaunce giuen that it might come of fauour and the promise might be sure to all the séede ¶ Therefore by faith c. Therefore are ye pronounced righteous by faith by which vnderstand euen the mercie of God receiued by faith that the conscience might be surelie certified of the wil of God and of the promises of the Gospel that is of remission of sinnes of reconciliation or reputation of righteousnesse of the gift of euerlasting life that these things cléerelye be performed which were not possible if the promise shoulde depende and hang on our workes For then shall the conscience be vnsure doubting whether we had works inough whether God would be mercifull whether the law which we haue trangressed would condemne vs c. Now when doubtfulnesse remaineth in vs ther remaineth also fearefulnes by which commeth desperation death for so long as the law sheweth vs the anger of God feare of death cannot be ouercome Therfore must we néeds sticke onelie to faith in the mercifull promises of God surelie certified and they shall be fulfilled although our works haue not deserued the fulfilling of them Tindale Of faith and deeds And how Saint Paule and Iames doe agree therein Ye sée then how that of déeds a man is iustified and not of faith onelie ¶ Ye sée then the a man is iustified c. That is is declared iust is openlie knowne to be righteous like as by the fruites the good tree is knowne to be good otherwise maie not
this sentence be interpreted For there could nothing be more foolish then this saieng of Iames if a man would thus interpret it that no man obteineth remission of sinneâ— but because his works are worthie of so great a benefit This interpretation who so sticketh frowardlie by vnderstandeth not what remissioÌ„ of sinnes is or how the coÌ„science ought to be comforted when it seeth that it bringeth no good works to God which are sufficient to please him And this interpretation is cleane contrarie to other open saiengs of the Scripture which teach yâ— remission of sins commeth fréely as yâ— Psalmist saith I said I wil acknowledge mine offence accuse my selfe vnto the Lord thou forgauest me yâ— wickednes of my sin And Ro. 4. 5. To him the worketh not but beleeueth on him yâ— iustifieth yâ— vngodly his faith is couÌ„â—ed for righteousnes What can be more plainlie then yâ— sinnes are forgiue to a wicked vngodly man yâ— worketh not yâ— is not for anie of his works but fréely To conclude if the gospel forgiue not sins but for our good works sake for our worthines it diffe reth not froÌ„ yâ— law it saueth no more theÌ„ yâ— law this I trust wil suffice yâ— good wise For as touching them yâ— bring nothing to this cause but a will to brawle chide wil neuer suffer themselues to be satisfied And yet if we would contend by the number of authorities this one place of Iames is ouerthrowne with many witnesses of Paule if men wil vnderstand by iustificatioÌ„ al one thing in theÌ„ both Therefore Paule saith Faith iustifieth vnderstand thereby yâ— faith causeth yâ— we be counted iust reputed righteous that our sins are not imputed vnto vs but forgiuen vs for Christs sake When Iames saith works iustifie he meaneth thus Works declare vs iust and shew euidentlye that we are righteous Thus shalt thou make them agree Tindale Ye shall vnderstand yâ— S. Paule S. Iames be not contrarie in this matter For Paule to yâ— Romanes Galathians disputeth against them which attributeth iustification to good works And Iames reasoneth against them which vtterlie condemne works Therefore Paule sheweth the cause of our iustification Iames the effects In Paule is declared how we are iustified in Iames how we are knowne to be iustified In Paule works are excluded as not yâ— cause of our iustification in Iames they are approued as effects procéeding thereof In Paule they are denied to go before them that be iustified in Iames they are said to followe them that are iustified Geneua Ioine yâ— liuâ—ly faith of S. Paule with the good works of S. Iames bring both these into one life and then hast thou reconciled them both and so shalt thou be sure to be iustified both before God by Paules faith before men by S. Iames works I. Fox How Faith is nourished If Faith as it is written come by hearing that is as it is added by the worde of God then followeth it of necessitie that there is nothing whereby faith is more nourished mainteined and confirmed then by conâ—tinuall reading and repeating of the worde of GOD. This thiâ—â— testified Tertulian in his Apologie where he saith That to this end holie assemblies are gathered together to heare the word of God The Philosophers saie that if faith be by the word of God then by the same also it is nourished We know moreouer that of workes often repeated are confirmed habits or qualities as contrariwise if a man cease off from actioÌ„s they waxe weake wherfore if a man cease to reade to heare or to repeate the holie Scriptures faith will waxe feeble mâ—him And they which thinke that a liuelie pure faith maie continue in Churches wouâ— often preaching doe excéedinglie erre Chrifostome hath a verie apt similitude of a light or Lamp that burneth which easilie goeth out vnlesse there bee stillâ— Oyle powred into it By the Lampe or Light he vnderstandth Faith and by Oyle the worde of Godâ— and this he there writeth of the Parable of the wise and foolish virgins Pet. Maâ— vpon the Rom fol 326. Faith is nourished by hearing the word of God for the word of God is the foote of Faith according to Saint Paules saieng Rom. 10. 17. Faith commeth by hearing Hemmyng How Faith without Charitie is nothing worth If I had all Faith so that I could moue mountaines out of their places 〈…〉 had no charitie I were nothing ¶ Of this do some gaâ—her that â—aith without charitie cannot iustifie But this cannot be gathered of Saint Paule for it is open that hee speaketh not of this thing whereby that men maie be iustified but only he teâ—heth how they yâ— be iustified must work with charitie It is 〈…〉 that he speaketh not of faith that doth iustifie 〈…〉 but of that faith that doth worke out wardlie the which is called the gift of the holy Ghost as the gift of tongues the gift of prophesies the gift of healing the gift of interpretation as it is open in the Chapter before now is this Faith not giuen to iustifie but onelie to do myracles wonders and signes by And therefore saith Paule If I had all faith so that I could moue mountaines c. Saint Paule deserâ—â—eth this faith calling it faith that worketh by charitie not that it iustifieth by charitie for he saith ther plainly it is neither circumcisioÌ„ nor vncircumcision yâ— is of valure in Christ Iesu but faith He doth heere plainlie exclude from iustification the highest worke of the lawe Circumcision setteth faith alone not the gift of faith that doth miracles but the gift of faith that worketh by charitie D. Barnes ¶ Faith is héere taken for the gift of doing miracles which the wicked may haue Mat. 7. 22. also for that faith called historicall which beléeueth the mightie power of Christ but caÌ„not apprehend Gods mercie through him this diuels haue Iames 2. 19. therefore is separated from charitie but the faith yâ— iustifieth in effect cannot As. 1. Iohn 2. 9. Mat. 17. 20. Geneua How faith â—gendereth charitie That which the schoole-men teacheth yâ— charitie is before faith hope is a madnesse It is faith yâ— first ingendereth charitie in vs how more rightlie doth Barnard teach I beléeue saith he yâ— the testimonie of conscience which Paul calleth the glorie of yâ— godly coÌ„sisteth in thrée things For first of al it is necessarie to beléeue yâ— thou canst not haue forgiuenes of sins but by yâ— pardoÌ„ of god Then yâ— thou canst haue no good workes at all vnlesse he also giue it last of all that thou canst by no workes deserue eternall life vnles it be giuen thée also fréely A little after be addeth yâ— these things suffice not but yâ— there be a certeine beginning of faith because in beléeuing yâ— sinnes cannot be forgiuen but of God we ought also beléeue yâ— they are not forgiuen vs till also we be perswaded by the testimonie of the
of tongue in suppressing of anger in cutting off concupiscence back biting lieâ—g and periurie c. True fasting is a religious worke ordeined to testifie our humlitie and to make the flesh make obedient vnto the spirite that we maiâ— be the quickeâ— to praie 〈…〉 to all good workes Iewel fol. 15. ¶ Looke Abstinence ¶ The true vse of fasting which is spoken of in holie Scripture is the taming and subduing of the flesh thereby either to be the better disposed 〈…〉 â—ditation and to those praiers which thou offereâ—â— to God or els for aâ—estimonie of humblenesse at such time as thou confessest thy faults before God himselfe F. N. B. the Italian ¶ Fasting is to abstaine from surfetting or ouermuch eating from dronkennesse and care of this world as thou maist read Luke 21. 34. And the â—nâ—e of fasting is to tame the bodie that the spirite maie haue a frée course to God maie quietlie talke with God For ouermuch eating and drinking care of worldlie businesse presse downe the spirit choke hir tangle hir that she cannot lift vp hir selfe to God now he that fasteth for anie other intent then to subdue the bodie that the spirite maie wait on God and freelie exercise hir selfe in the things of God the same is blinde woteth not what he doth erreth shooteth at a wrong marke his intent and imagination is abhominable in the sight of God When thou fastest from meate drinke all daie is that a christian fast either to eate at one meale that were sufficient for foure A man at foure times maie beare that that he cannot do at once Some fast from meate and drinke yet so tangle themselues in worldlie busines yâ— they cannot once thinke on God Some abstaine from butter some from egges some from all manner of white meate some this daie some that daie some in the honour of this saint some of that euery man for a sundrie purpose Some for the tooth-ach some for yâ— head-ach for feuers pestilence for sodaine death for hanging drowning to be deliuered from the paines of hell Some are so mad that they fast one of the Thursoaies betwéen the two S. Maries daies in the worship of that Saint whose daie is hallowed betwéeneâ— Christmas and Candelmas All these men fast without conscience God without knowledge of the true intent of fasting do none othâ—â—â—â—â—onour Saints as the Gentiles and Heathen worshipped their Idolls are drowned in blindnes know not of the Testament that God hath made to man-ward in Christs bloud In God haue they neither hope nor confideÌ„ce neither beleeue his promises neither know his will but are yet in captiuitie vnder the Prince of darknesse Tindale fol. 80 ¶ Fasting standeth not in eating and drinking onelie and much lesse in flesh alone but in abstinence of all that mooueth the flesh against the spirit as long sléeping idlenesse and filthie communication and all worldlie talking as of couetousnesse promotion and such like and wanton companie and softe cloathes and soft beddes and so foorth Which are that right hande and right eie that must be cutte off and plucked out that the whole man perish not Obiection Some man will saie séeing fasting is to withdrawe all pleasures from the bodie and to punish the flesh then God delighteth in our paines taking Aunswere God delighteth in true obedience and in all that wée doe at his commaundement and for the intent he commaunded it for If thou loue and pitie thy neighbour and help him thine almes is acceptaple If thou doe it of vaine glorie to haue the praise that belongeth to God or for a greater profite onelie or to make satisfaction for thy sinnes past and to dishonour Christs bloud which had made it alreadie then is thine almes abhominable If thy praier be thankes in heart or calling to God for helpe with trust in him according to his promise then thy praier pleseth If thou beleeue in Christs bloud for the remission of sins and hencefoorth hate sinne that thou punishest thy bodie to slaie the lusts and to keepe them vnder that thou sinne not againe then it pleaseth God exceedinglie But and if thou thinke that God delighteth in thy worke for the worke it selfe the true intent awaie and in thy paine for the paine it selfe thou art as far our of the waie as from heauen to the earth If thou wouldest kill thy bodie or when it is tame enough punish it farther that thou wert not able to serue God and thy neighbour according to the roome and estate that thouâ—aâ—â— in thy Sacrifice were cleane without falt altogether vnsauerie in the taâ—â—e of God and thou mad and out of thy wit But and if thou trust in thy worke thou art then abhominable Tindale fol. 229. How it is not appointed in Scripture vpon what daâ—es we ought to fast Saint Austeniâ—â—â—th Quibus die bus oporteâ—t ioiunare c. Upon what daies we ought not to fast and vpon what daie we ought to fast I finde it not appointed by anie commaundement either of our Lord or of the Apostles Iewel fol. 197. Who first prescribed laâ—ves of fasting Eusebius in his 5. booke and. 16. chapter saith that Montanus the Heretike was the first that prescribed lawes of fasting How the Maniches fast and the Papists were much alike The Maniches of whom S. Austen testifieth vnder the colour of abstinence refrained from anie liuing thing from drinking of wine yet did they 〈…〉 pamper themselues with delicate fruites and spices with drinke made of the â—uice of Dates which fast was much like to our Papists fast How Fasting is of three sorts Fasting is an outward for bearing of meate and drinke for a time whereby the bodie is kept lewe and as it were mortified And it is of thrée sorts indifferent godlie and vngodlie The indifferent Fast is when a man abststaineth either for pouertie or for health sake c. The godlie fast is not onelie an abstinence from meate and drinke but also from all other things that may delight or prouoke the flesh to sinne The vngodlie Fast is an abstinence from certaine kinde of meates which of it selfe is thought to be a worshipping of God and a thing acceptable to God for the workes sake and therefore also meritorious c. And this hypocriticall Fast is it that the Prophet doth condemne Hemmyng The manner of Fasting in the olde time I caused a Fast to be proclaimed c. Fasting as the Scripture maketh mention haue bene common humiliations and supplications done before God either for some great tribulation suffered or comming at hand or for a singular repentaunce and earnest fore-thinking of their sinnes as it is written 1. Reg. 7. 6. and. 31. 13. 2. Esd. 1. 4. ¶ When Iehoakim King of Iuda heard that the King of Babilons armie was comming to besiege Hierusalem he appointed a solemne and publike fast for all the people commanding them to resort
the word of God should be saued by the fiâ—e of this examination F. N. B. the Italian If anie man build vpon this foundation golde siluer precious stones wood haie or stubble c. Heere the Apostle woulde haue vs to be feruent in good workes and earnest to doe wel he wisheth vs to be occupied in yâ— labouâ— which when the iudge of all shall come maie in his sight be acceptable maie to his word be commendable and that we should well beware what works we build vpon our foundation he plainlie sheweth that at the last daie all our dâ—â—ing shall be opened and that then the same shall be so tried as the golde-smith in fining his mettalls trieth out the drosse and base matter from the pure perfect and fine The daie saith he of our Lord shall declare it because it shall appeare in fire The daie of our Lord is the daie of iudgement the thing is so plaine as no man though he be verie peruerse maie denie it But when shall it appeare in fire euen then at the generall iudgement so is the Text. This place is onelye spoken of those which shall be saued of such as build vpon Iesus Christ vpon which foundation as all cannot builde golde precious stones and siluer as all cannot be perfect neither by martirdome be crowned nor yet by good learning shine like the starres of heauen So thereon building being bâ—t wood or haie be it but verie stubble though the worke it selfe be in the ende burned though he himselfe receiue no such reward as yâ— others yet shall he be saued and hom As it were through fire Not through fire but through the greate feare wherein he then shall stand of the iustice and iudgement of God O how comfortable is this doctrine How farre passeth it all their painted fires and â—ained flames of Purgatorie You see now that the Scripture admitteth no such place you sée the right meaning of the Apostle c. L. Euans The meaning of these places following And he heard him from heauen in fire vpon the Altar of whole burnt offerings ¶ God declared that he heard his request in that he sent downe fire from heauen for els they might vse no fire but of that which was reserued still vppon the Altar Leuit. Chap. 6. 13. and came downe from heauen Chap. 9. 14. as appeareth by the punishment of Nadab and Abihu Leuit. cap. 10. â— Geneua Shal be worthie to be punished with heâ—fire ¶ The Iewes vsed foure kindes of punishments before their gouernement was taken awaie by Herode hanging beheading stoning and burning This is it that Christ shot at because burning was the greatest punishment therefore in that he maketh mention of a iudgement a counsell and a fire he sheweth that some sins are worse then other some but yet they are all such yâ— we must giue an account for them and shall be punished for them Beza FIGGE-TREE Of the Figge-tree that Christ cursed ANd spied a Figge-trée in the waie and came to it and found nothing thereon but leaues onelie ¶ By this Figge-tree Christ doth sufficient lie shew that the Iews although they had an appearaunce of holinesse by their ceremonies yet neuerthelesse they had not the fruite of charitie by which he signified yâ— they should worthely be depriued put from this false appearance by the destructioÌ„ of Hierusalem Mar. 13. 2. Luk. 21. 6. Tin Cut it downe whie combereth it the ground ¶ Unles we do beléeue also bring foorth fruite worthie repentance we shall with the vnprofitable figge-trée be cut downe also our talent shall be taken from vs and giuen vnto an other that shall put it to better vse Sir I. Cheeke FIGVRE Proues how the bread in the Sacrament is a figure of Christs bodie THe Lord doubted not to saie This is my bodie when hée gaue a signe of his bodie And after in the same Chapter he expoundeth it For trulie so the bloud is the soule Christ was the stone And yet the Apostle doth not say the stone did signifie Christ but he saith the stone was Christ. ¶ Héere Christ calleth the figure of his bodie his bodie saith S. Austen doth compare the thrée texts of scripture This is my bodie The bloud is the soule Christ was the stone Declaring them to be one phrase and to be expounded after one fashion August contraâ— Adam The Priest saith make vs this â—â—lation acceptable c. For it is a figure of the bodie of our Lord Iesus Christ. ¶ Héere he calleth it plainlie a figure of Christs bodie Ambrose li. 3. de Sacra â—et that saieng be expounded by a figure I saie the thing that is spoken is not true indéede but figured vnder the cloude of an allegorie Hieromâ— aduers. 〈…〉 Ye haue heard that it is a figure Therefore meruaile not â— And béeing a figure require not al things to agrée for otherwise it were no figure Chrisostome in Gen. Homil. 35. First of all thou must take heede that thou take not a figuratiue speach according to the letter for that is it wherof Saint Paule saith The letter killeth For when the thing that is spoken vnder a figure is so taken as if it wer plainlie spoken ther is a fleshlie vnderstanding neither is there anie thing that may better be called the death of the soule August de doct Chri. li. 3. ca. 5. Figures be in vaine serue for no purpose when the things of them signified be present Lactan. insti li. 2. â—ap 1. A figure of a bodie saith Tertulian presupposeth a verie naturall bodie for of a shew or a fancie ther can be no figure But Christ gaue vnto his Disciples a figure of his bodie therefore it must needs follow that Christ had a verie naturall bodie His words be these Christ taking the bread and distributing it to his Disciples made it his bodie saieng This is my bodie that is to say This is a figure of my bodie but a figure it could not bée vnlesse there were a bodie of a truth and indeede for a voide thing as is a fantasie can receiue no figure Tertulian contra Mar. li. 4. There is a figure saith Hilarie for bread and wine be outwardlie seene And there is also a truth of that figure for the bodie and bloud of Christ be of a truth inwardlie seene This Hilarie was within lesse then 350. yeares after Christ. Crisostome affirmeth saieng that if a man vnderstand the words of Christ carnallie he shal surelie profit nothing therby For what meane these words the flesh auaileth nothing He meant not his flesh God forbid but he ment of them that fleshlie and carnallie vnderstood those things that Christ spake But what is carnall vnderstanding To vnderstand the words simplie as they be spoken nothing else For we ought not so to vnderstand the things which we see But all mysteries must be considered
the soule we saie therfore that to be in the flesh according to the Apostles meaning signifieth nothing els then in all our actions to be ruled and gouerned by the sense and effect of Nature not yet regenerate in Christ. Pet. Mar. vpon the Rom. fol. 198. Againe this place Ye are not in the Flesh cannot but be figuratiuelie interpreted for if we should vnderstand simply that we are not in the Flesh the truth would shew the contrarie Wherefore Chrisostome vpon this place saith that it is a thing verie daungerous alwaies to vnderstande the Scriptures according to the proper signification of the words I meruaile therfore what our aduersaries meane so much to iangle and make such 〈…〉 that when we saie that these wordes of the Lorde This is my bodie are spoken figuratiuelie and that we vnderstand meane by this place the filthie lusts and incontinencie of the flesh But by the vnquietnesse of the flesh and messenger of Satan he vnderstandeth the persecutions and troubles which by the meanes and stirring of Satan he was 〈…〉 to suffer continuallie for the Gospells sake not onelie of the open 〈…〉 but also of the false Bretheren And for 〈…〉 his 〈…〉 persecutions and troubles that happened vnto 〈…〉 praie vnto the Lord that he would deliuer 〈…〉 these afflictions and troubles which his flesh did 〈…〉 Thus both Theodoretus Ambrose and also Erasmus 〈…〉 place ¶ Looke Messenger of 〈…〉 ¶ Looke Pricke of the flesh To take no thought for the flesh how it is expounded Take no thought for the flesh to fill the lusts of it ¶ By the flesh he hèere vnderstandeth not naturall health for that is not to bée neglected that wee maie bee able the more constantlie to serue GOD. Paule writeth to Timothie Use a little Wine because of the stomacke and often 〈…〉 Heere hee prohibiteth onelie the pleasures and delights of the flesh For when wée lette loose the bridle to them the flesh is made vnrulie Wherefore seeing that we ought continuallie to wrastle against the prone affects thereof lette vs take héede that with ouer much delicatenesse we nourish them not Pet. Mar. fol. 434. The meaning of this place following My flesh is verelie meate and my bloud verelie drinke ¶ When Christ spake thâ—se words he spake nothing of the Sacrament for it was not instituted vntill his last Supper Upon this S. Austen saith Why preparest thou either tooth or bellie beléeue and then thou hast eaten him And when Christ sawe them offended hée said vnto them Doth this offende you What will ye saie then when ye shall see the Sonne of man ascending thether whence he was before Then addeth Saint Austen You shall know that he meant not to giue his flesh to eate with your téeth for he shall ascende whole And Christ addeth it is the spirite that quickeneth the Flesh profiteth nothing the wordes that I speake are spirite and life that is to saie saith S. Austen are spirituallie to be vnderstood And when Christ saith his flesh profiteth nothing meaning of his owne flesh as Austen saith he meaneth that it profiteth not as they vnderstood him that is to saie it profiteth not if it were eaten but it doth much profite to be slaine that through it and the shedding of his bloud the wrath of God our father is pacified our sinnes forgiuen His Disciples which followed him wer astonied and abhorred his words and vnderstoode them not Againe in another place he saith when Christ said Except a man eate my flesh and drinke my bloud he shall haue no life in him they because they vnderstood him not said to each other This is an hard saieng who can heare him August in sermo ad infan What flesh shall inherit the kingdome of Heauen Flesh and bloud cannot inherite the kingdome of Heauen ¶ Our beliefe is that there shall be a generall Resurrection of the flesh according to the Scripture Esaie 26. 19. Rom. 12. 2. Iob. 19. 26. Iohn 5. 29. Neuerthelesse it shall be purged from all corruption and be chaunged to immortall life for it must be an vncorrupt flesh that shall inherit the kingdome of God Of the battaile betweene the flesh and the spirite Betwéene the flesh and the spirite is a continuall strife if the spirit ouercome in temptation then is the stronger and the flesh weaker but if the flesh get a custome then is the spirite none other oppressed then as though she had a mountaine vpon hir backe and as we sometime in our dreame thinke that we beare heauier then a milstone vpon our breastes or when wée dreame now and then that we would runne awaie for feare our legges seeme heauier then leadâ— euen so is the spirit oppressed and ouerladen of the flesh and striueth to gette vppe and breake loose in vaine till God of his mercie which heareth his grone through Iesus Christ come and loose him with his power and put his crosse of tribulation on the back of the flesh to kéepe it downe to minish hir strength and to mortifie her Tindale fol. 186. What flesh and spirite signifieth Flesh and spirite maist thou not héere vnderstande as flesh were onelie that which perteineth vnto vnchastitie and the spirit that which inwardlie pertaineth vnto the heart â—ut Paule calleth flesh heere as Christ doth Iohn 3. All that is borne of the Flesh that is to wit the whole man with life soule bodie wit will reason and whatsoeuer he is or doth within or without because that those all and all that is in man studie after the world and the Flesh. Call Flesh therefore whatsoeuer as long as we are without the spirit of God we thinke or speake of God of faith of good workes and of spirituall matters Call Flesh also all workes which are done without grace and without the working of the spirit of God howsoeuer good holie and spirituall they seeme to be as thou maist proue by the 5. to the Galathians ver 19. 20. where Paule numbreth worshipping of Idolls witchcraft â—nuie and hate among the deedes of the Flesh. And by the eight to the Romanes ver 3. where he saith that the Lawe by the reason of the Flesh is weake which is not vnderstood of vnchastitie onelie but of all sinnes and most speciallie of vnbeliefe which is a vice most wicked and ground of all sinnes and as thou callest him which is not renued with the spirit and borne againe of Christ Flesh and all his deedes euen the verie motions of his heart and minde his learning doctrine and contemplation of high things his preaching teaching and studie in the Scripture building of Churches founding of Abbaies giuing of Almes Masse Mattinâ— and whatsoeuer he doth though it seeme spirituall and after the Lawes of God So contrariwise call him spirituallâ— which is renued in Christ and all his deedes which springeth of faith seeme they neuer so grose as the washing of the Disciples feete done by Christ and Peters fishing after
Writers spâ—cifieth the Turkes of them to haue taken their first originall Now marke this wonderfull mysterie and consider therein both the time and storie so shall ye wel perceiue the Holie ghost to meane none other héere by this Gog Magog but the Romish Pope Mahomet with their blasphemous and wicked generations Search the Chromcles and ye shall finde that their beginning were base estate simple before the thousand yeares were fulfilled But after that they grew vp so high by their fained simplicitie and simulate holinesse that they became the two chiefe Monarchs of the earth and so in processe ruled the vniuersall world c. Bale Set thy face against Gog and against the land of Magog ¶ Which was a people that came of Magog the sonne of Iaphet Gen. 10. 2. Magog also heere signifieth a certaine Countrie for that by these two enimies which had the gouernment of Greece and Italy he meaneth the principall enimies of the Church Geneua How Gog and Magog shall be destroied These same things be spoken of Gog and Magog in Ezechiel 38 and. 39. and in Apoc. 20. For Ezechiel saith that Gog and Magog after they haue done their mischiefe in destroieng and slaieng they shall themselues at last be destroied in the mountaines of Israel which albeit it maie be vnderstood of the last iudgement yet I thinke it to signifie the Battailes which the godlie haue and shall haue in this last olde age with the Popish Emperours Kings Turkes which all shall be ouercome in the Hills of Israel that is in the places wher yâ— Church of Christ dwelleth in which the Gospell is preached and receiued and the people trulie in the faith of the Sonne of God one onelie Mediatour call vpon their heauenlie Father For the Pope Turke shall not be ouercome but by the Sonne of God fighting for his Church as ye shall sée it cléerelie in Daniel 12. chapâ— saieng Michael which is Christ the great Captaine shal stand forth for the defence of the peoples children But both in Daniel in Ezechiel they be prophecied manie great destructions which with all our hearts we beséech God to mitigate them Melancthon vpon Daniel GOLDE What is ment by golde siluer and precious stones IF anie man build vpon this foundation golde siluer or precious stones c. ¶ That is if any man prech purely the word of God which is likened to golde siluer precious stones because yâ— as these are not consumed with material fire but rather made more pure euen to yâ— pure word of God suffreth neither hurt nor damage in spirituall fire that is Temptation and persecution Tindale fol. 43. What Gold Frankencense and Mirrhe doe signifie Presented vnto him gifts Golde Frankencense and Mirrh ¶ The Persians manner was not to salute Kings without a present and therefore they brought of that which was most precious in their Countrie whereof euerie one of them offered Geneua ¶ The three wise men that came out of the East anone after Christs natiuitie brought with them these 3. presents Aurum Thus Mirrha Gold to declare that he was a mightie King Frankencense to declare that he was a Priest and should offer vnto the Father vpon the Altar of the Crosse the sacrifice of propitiation for the sinnes of the world And Mirrhe to burie hâ—â— withall For Mirrhe is not onelie a sweete odoriâ—erous thing but also of that nature that it preserueth dead bodies from putrifaction Ric. Turnar GOLGATHA What this word Golgatha signifieth THis word Golgatha is a Chalde word signifieng a head for which the Hebrues saie Gulgoleth of the verbe Galal which signifieth â—o folde or wrap in of the which commeth Galgal a spheare a circle a bowle Gulgoleth is a name foâ— yâ— head because of the roundnesse thereof But this place was without the gate on the North side of mount Sion in the which malefactors were put to death for the which cause the place was counted more reprochfull There would they haue Christ to be crucified that thereby his death might be more odious Marlorate fol. 715. GOOD What Good or Goodnesse is GOodnesse is that as Philosophers saie which all things desire And more larglie or plainlie to declare the nature therof Good things are all such which in respect of vs are either profitable commodious or pleasaunt to our vses All things saith Paule are yours whether it be life or death or Paule or Cephas and we are Christs and Christ is Gods Againe To them that loue God all things worke to good How there is none good but God There is no man good but one which is God ¶ If there be anie goodnesse in vs that haue we of God but God onelie is good of himselfe Sir I. Cheeke ¶ Why callest thou me good c. ¶ Because commonlie they abused this word Iesus sheweth him that he could not confesse him to be good except also he acknowledged that he was God Geneua Of good and euill doings And they that haue done good vnto resurrection of life and they that haue done euill vnto the resurrection of damnation ¶ As if he should saie that they that through faith haue done good workes or by their good workes haue declared their faith shall rise againe vnto life euerlasting But they that haue brought forth the fruits of infidelitie or haue not declared the faith which they fained themselues to haue by good works shal rise againe vnto damnation The good workes then doe not saue nor iustifie but are signes and tokens that a man is iustified Sir I. Cheeke What a good age is There is often mention made in the holie Scripture of a good age And in the 15. chapter of Gen. it is promised vnto Abraham as a certaine excellent good thing And it séemeth to shew two things First a iust place of life so that death should not come vntimelie and strike as it were in tender age Father 〈…〉 end Wherfore it is requâ—â—ed therevnto that the 〈…〉 be sound the bodie not broken with diseases no want of riches the familie countrie and dignitie abiding firme This is iudged a good age Pâ—t Mar. vpon Iudiâ— fol. 55. How the good life of christiaâ— man smelleth in Gods nose The good life of a christian man is 〈…〉 to Gods mouth and spice to Gods nose The odor of a swéete fielâ— which is commended in Gen. 27. 27. The odor of incense in Numery 28. The odor of fragrant waters in Iob. The odor of that Oile which ranne downe Aarons beard of that Oile that Mary shed vpon Christs head The odor of spices and Uine flowers commended in the Canticles the swéete Balme of Ecclesiasticus and the smell of Libanus that Ose speaketh of the smell of Noahs sacrifice the smell of best burnt sacrifice is not the like smell to Gods nose as the smell of a good life rising from a good beliefe for that is Hostia Deo in odorem
GOD And wée béeing regenerate it bringeth vs forth to battaile and vnto good workes Héerevnto Chrisostome addeth the lawe reproueth but loseth not from sinne Grace loseth from sinne and reproueth not The lawe reproueth sinne and increaseth it Grace forgiuing it suffereth vs not to be vnder sinne c. Pet. Mar. vpon the Rom. fol. 134. How this following is vnderstoode And of his fulnesse haue all wée receiued euen Grace for Grace ¶ This sentence is sundrie wise expounded I will first shew you Saint Austens minde These be his words vpon this place That brethren all we haue receiued out of his fulnesse out of the fulnesse of his mercie haue we receiued what Remission of sinnes that we might be iustified by fayth And what moreouer Grace for Grace that is to witte For this Grace whereby we liue of Fayth we shall receiue an other Grace namelie Euerlasting lyfe But what else is it saue Grace For if I shall saie this is due to me I assigne somewhat to my selfe as to whome it is due But GOD crowneth the giftes of his mercie in vs. Thus yée sée Saint Austens meaning to witte that all good giftes and in the ende euerlasting lyfe is not a recompence of our merites but commeth of the frée liberalitie of God because it pleaseth him so to reward his former graces and to crowne his owne gyftes in vs. And so hée calleth faith whereby wée are iustified one Grace and euerlaâ—ing lyfe an other grace verye truelie and godlye to the confusion of the common Idolles Souldiers Other expounding Grace for Grace Grace vppon Grace teach that out of this fulnesse of his sonne GOD gaue to our Fathers vnder the olde Testament the spirite of feare whereby as children vndâ—r a Schoolemaster they were kept in and restrained that they shoulde not stray abroad after fleshlie lusts but be ledde foorth and framed to some goodnesse And in the new Testament hée giueth the spirit of fréedome whereby with more franke and free hearts with more ioifull courage by the motion of the spirit we doe the thing that pleaseth God not that our Fathers were altogether voide of this frée spirit but because of their childlie age they were kept more vnder by feare the spirite was not so richlie larglie giuen to them as to vs I meane vniuersallie touching gods ordinarie disposition For to some speciall person the spirit was larglie giuen and more larglie then it is nowe The exposition of other is that God loueth and fauoureth vs because of the loue and fauour that he beareth to his sonne as Saint Paule writeth That he hath made vs acceptable in the beloued For by nature we are the children of wrath the loue and fauour that we finde in Gods sight is for that of his own goodnesse he hath made vs the members of his most dearelye beloued sonne and so loueth vs as a parte of his sonnes bodie Other thinke that the meaning of these words is that GOD powreth all his graces into the Lorde Iesus and by him conueieth the same vnto vs as by a Conduct pipeâ— I leaue to your choise which of these expositions ye will take B. Traheron By grace vnderstand fauour The meaning is for the fauour that God the Father hath to his sonne Christ hath he receiued vs into fauour So as Christ is beloued of his Father euen so are we beloued for his sake Rom. 5. 15. T. M. ¶ All grace and all that is pleasant in the sight of God is giuen vs for Christs sake onelie euen out of the fulnesse and abundance of the fauour that he receiueth with the father Tindale ¶ Grace for grace That is God doth fauour vs and giue grace to so manie as beléeue in Christ are become his members The Bible note What is vnderstood by grace and peace Grace to you and peace from God By grace héere is vnderstood the fauour of GOD wherewith he fréelie forgiueth sinnesâ— By peace the tranquilitie of conscience prâ—céeding therof Tindale How these words Grace and Truth are expounded But grace and truth came by Iesus Christ. ¶ By grace some vnderstand that that maketh vs amiable and acceptable and getteth vs fauour before God and man By truth they vnderstand true sincere perfect sound and sure righteousnesse Other by grace in this place vnderstand forgiuenesse of sinnes by truth the fulfilling of all the figures and shadowes in Moses lawe in which signification you shall take the words the sâ—nce shall be good and godlie B. Traheron The grace saith Saint Austen which is giuen of the largnesse of God priuilie into mans heart cannot be despised of no manner of hard heart for therfore it is giuen that the hardnesse of the heart shal be taken awaie Wherefore when the father is herde within and doth learne that he must come vnto his sonne then taketh he awaie our stonie heart and giueth vs a fleshlie heart by this meanes he maketh vs his children of promise and the vessels of mercie which he hath prepared to glorie But wherefore doth he not learne all men to come to Christ because that those yâ— he learneth he learneth of mercie and those that he learneth not of his iudgement doth he not learne them These places following are alleadged of D. Barnes against Free will Saint Austen saith that there is no hardnesse of heart that can resist grace Dunce saith that there maie bée an obstacie in mans heart S. Austen saith that grace findeth the heart in hardnesse and obstinacie But Dunce saith that there is a mollifieng that precedeth grace which is called attrition Saint Austen saith when the Father learneth vs within then taketh he awaie our stonie hearts But Dunce saith that we can doe it by the common naturall influence that is wée can dispose our selues of congruence Saint Austen saith how all men be not taught to come to Christ but onelie they that be taught of mercie be taught and if it be of mercie then it is not of congruence by attrition The meaning of these places following For by grace are ye saued through faith ¶ So then grace that is to saie the gift of God and Faith doe stande one with an other to which two these be contrarie to be saued by our selues or by our workes Therefore what meane they which would ioine together things of so contrarie nature Beza And grace for grace ¶ This place is diuerslie expounded Some vnderstand the first grace to be that by yâ— which through faith we receiue remission of our sinnes the other grace to bée lyfe euerlasting the which kinde of Grace is giuen to the faithfull according to the saieng of the Apostle but the grace of God is eternall life Rom. 6. 23. But other some will haue the first to bée that which in the olde Testament was giuen to the Iewes The other to be more copious and large and giuen to all men But the simple sence
and strong doubting of altering in no parte but by all meanes studieth euerie daie to make their faith more stronger and stronger by all manner of good workes Bibliander vpon Iude. HELINDIVS What his heresie was HElindius said that Marie was a Uirgin when Christ was borne Yet afterward to haue borne the bretheren of Christ. August Gennad catalog vir illustrâ— HEM How we touch the hem of Christs vesture ANd touched the hem of his vesture ¶ We touch the hem of Christs vesture when we beléeue that he did take our fraile nature vpon him to heale the filthie diseases of our corruptible flesh Sir I. Cheeke HEMEROBAPTISTS What manner of Heretikes they were THe Hemerobaptists were Iewes in all points they affirmed that it was impossible for anie man to attaine vnto euerlastiâ—g life vnlesse he were euerie daie purified and baptised Epiphan perâ—a lib. 1. de heres HENOCH What his taking vp into heauen signifieth THis is not Henoch the first sonne of Caâ— but Henoch the sonne of Iared whose taking vp into heauen doth manifest vnto vs the immortalitie that remaineth after this life and that God would iudge the world who will saue those that be righteous and dampne those that be wicked Lanquet For God tooke him awaie ¶ To shewe that there was a better life prepared and to be a Testimonie of the immortalitie of soules and bodies As to enquire where he became is méere curiositie Geneua HER AND ANAN How they were slaine for not vsing the lawfull benefite of mariage HEr the eldest sonne of Iuda was maried to Thamar of Mesopotamia the daughter of Aran. Now Her was a wicked impe and doubted of Thamar because she was not of the lande of Chanaan therfore the Angell of the Lord slew him the third night after his mariage when he had not yet companied with hir by reason of his mothers subtiltie and so he died in his naughtinesse for she was loath that he should haue anie child by hir When Anan was mariageable Thamar was giuen vnto him and he also of a spite companied not with hir notwithstanding that he liued a full yeare with hir and when he was threatened of his father Iuda then he companied with hir but yet by his mothers commandement he let his séed fall vpon the ground and so he also died in his wickednesse ¶ This Storie is in the booke of the 12. Patriarks HEARE HIM How Christ is to be heard in all things THis is my deare sonne in whom I delight heare him ¶ Sith that we are from aboue by the voice of the heauenlie Father bidden to heare Christ we ought not as Saint Cyprian saith to care what the Fathers haue done before vs but much rather what Christ which was before the Fathers did commaund vs to doe that are we most bound to follow and to doe Sir I. Cheeke HERESIE The definition of Heresie AS touching the definition of Heresie S. Austen saith To expresse by orderly definition what thing maketh and Heretike as I iudge is either impossible or verie hard ¶ The word Heresie is deriued of a Uerbe which signifieth to elect or chuse vnto themselues some certain opinions which are against the holy Scriptures and do stubbornly defend the same And the causes of this their choise for the most part are either because they are ignoraunt of the holy Scriptures or els if they knowe them they despise them and being driuen by some couetousnesse they apply themselues to the inuention of some errours Wherefore Augustine in his booke De vtilitate credendi writeth An Heretike is he which for the loue of gaine or rule either bringeth vp or els followeth new opinions The definition therefore of Heresie is a choice and stubborne defending of opinions which are against the holy Scriptures either by reason of ignoraunce or els contempt of them to the ende the easier to obtaine their owne pleasures and commodities The choise and stubborne defending is in this definition in steed of the forme but the opinions disagréeing with the holy Scriptures serue for the matter Pride and couetousnesse make Heresie And the obtaining of dignities gaine and pleasures are appointed the endes of this so great a mischiefe By this definition it is manifest inough as I thinke who be Heretikes Pet. Mar. vpon Iudic. fol. 58. What things are required for the proofe of Heresie For iust proofe of Heresie thrée things necessarie are required for the proofe of Heresie First that it be an errour Second that it be an errour against the truth of Gods word Thirdly that it be stoutly and willingly maintained Otherwise an errour in Gods truth without wilfull maintenaunce is not an Heresie S. Austen saith Errare possum c. In an errour I maie be but an Heretike I cannot be Iewel How Heresie is to be auoyded and punished A man that is giuen to Heresie after the first and second admonition auoid c. After that the godlie Minister hath by the mightie word of God conuinced any man of heresie if that man will obstinately abide in his erronious opinion doctrine it is lawfull for the godly Magistrate to punish him with the sword this place which doth only pertain to the Minister vnto whom the temporall sword is not deliuered notwithstanding Paule did smite Bariesu with blindnesse Act. 13. 11. And the Lord Deut. 13. 5. did commaund yâ— the false Prophet shall be slaine put to death This law is not yet abolished Sir I. Cheeke ¶ This Commaundement is giuen to the Minister and so particularly to all men to whom the sword is not committed but els the Magistrate whose chiefe office is to maintain Gods glorie in his Church ought to cut of all such rotten infectious members from the bodie Geneua HERETIKE What is to be done with Heretikes MY bretheren saith Iames if anie of you doe straie from the truth so that anie man conuert him he must know that who soeuer doe cause a sinner to turne from the errour of his waie shall saue a soule from death But now a daies you maie find men that will trauaile rather to ouerthrow then to turne heretiks The Lord saith Augustin doth ouerthrow the kingdomes of errour through his seruaunts but he giueth charge that the men forasmuch as they be men should be rather reformed then lost Neither ought we to dispaire of the turning of our brother which is fallen into Heresie For vnlesse that such a one might be conuerted by the grace of the Lord the aduise of Iames hadde bene vtterly to no purpose This Augustine knew well and therefore he emploied himselfe whollie vnto the conuerting of Heretikes and that with great lenitie and mildenesse of spirite according vnto the monition of the Apostle Againe he saith It was our dutie to chuse and to wish the best that we might make our waie to your reformation not in contention wrawling and persecution but by comforting of you gently by aduising you fauourably by
of strength for it must come from heauen and not from the strength of reason It must also make me beléeue that God the maâ—er of heauen and earth is not onely a Father but also my Father yea and that through the fauour that Christ hath purchased me from the which fauour neither heauen nor earth tribulation nor persecution death nor hell can deuide me But to this sticke I fast that he is not alonely my father but also a merciful father yea and that vnto me mercifull so mercifull that he will not impute my sins vnto me though they be neuer so many nor so great so long as I hang on the blessed bloud of Christ Iesus and sinne not of malice but of frailtie and of no pleasures D. Barnes How Cornelâ—us was iustified Cornelius a Gentile did great almes and praied vnto God alwaies vnto whome the Angell spake on this maner Thy praier and thine almes are come vp into remembraunce in the presence of God Of this text some doe gather that his good workes did helpe to Iustification The solution The Holy ghost hath openly declared himselfe there for he saith that this Cornelius was a deuout man and one that feared God How could this be without that God had taught him inwardly by Faith Yea how could he know God and that deuoutly but by faith Ergo he was iustified before God by his Faith but the world knew not his Iustification And therefore the Holy ghost doth declare his inward Iustification when hée saith that he was deuout and feared God And also doth showe openly the fruits of his Iustification when he saith that he did Almes Moreouer you haue there that the Holy ghost fell on them afore they were baptised in water the which declareth openly that they were iustified before God This well declareth in your owne lawe whose words be these Cornelius Centurion being yet an Heathen man was made cleane by the gifte of the Holy ghost afore all good workes for he was an heathen man D. Barnes ¶ Looke more in Cornelius Iustified by grace what it meaneth Are iustified fréely by his grace ¶ This saieng doth S. Ambrose expound on this wise They working nothing nor acquiting him any whit are iustified by Faith alone by the gift of God This word Fréely although many be therewith offended is also euidently expressed by Paule himselfe in these words Fréely without the lawe without workes it is a gifte and such lyke which thou maist marke for they are all one with this foresaid exposition of S. Ambrose By Faith alone we are iustified which saieng signifieth thus much onely by the beliefe wherewith we beléeue that the mercie of God graunted in Christs bloud doth saue vs are we proâ—ounced righteous The word alone exclude the workes not that thou shouldest not doe them for vnto all good workes commaunded in the Scripture art thou bound and called to walke in them and must earnestly studie and indeuour thy selfe to leaue none of them vndone but that thou shouldest in noâ— condition thinke that thou art thereby iustified or made righteous before God Tindale How this place following is vnderstood The doers of the lawe shall be iustified ¶ So must it bée vnderstood saith S. Austen that we may knowe that they can no otherwise be the doers of the lawe except they be first iustified not that Iustification belongeth vnto doers but that Iustification doth procede all manner of doing ¶ Thus by the minde of S. Augustin we see that Iustification is first giuen that men might be able to doe the workes of the lawe This is also the exposition of the common glose D. Barnes Against those men which doe say they iustifie others Bretheren saith S. Austen we haue Iesus Christ our Aduocate with our Father he is the forgiuenesse of our sinnes he that helde this was in no heresie he that helde this was in no schisme For whereof came the schismes Truly when men do say we be iust when men do say we do sanctifie them that be vncleane we do iustifie the wicked we do pray and we doe obtaine But what saith Iohn If a man doe sinne we haue an Aduocate with the Father Iesus Christ c. ¶ Thus saith he by which words he did no more touch the Donatists then hée should now a dayes if he were a lyue gall them which doe so much chalenge to themselues all the authoritie in the Church to sanctifie and to iustifie men and doe for filthie gaine set the same also ouer vnto others Mus. in his Com. pla fo 224. How God doth iustifie vs. We said in the first Article of the word of iustifieng that to be iustified is as much to say in this matter according to yâ— meaning of the Scripture as to be acquited by grace from sinne to be taken for iust Therefore God doth so iustifie vs that hee forgiueth our sinnes he hideth them doth not charge vs with them any more but doth rather impute Iustice vnto vs not ours which is none but the Iustice of his Sonne our Lord Iesus Christ. And by this imputation of Iustice he maketh vs saued and blessed So the Apostle doth foure times set forth this Iustification to the Romanes least we should séeme to bring any thing with vs of our owne Lyke as Dauid saith he doeth expresse the blessednesse of yâ— man to whom God imputeth righteousnesse without workes saieng Blessed be they whose wickedness be forgiuen and whose sinnes be hidden Blessed is the man to whom God doth not impute sinne It appeareth verye well that the Iustification which is imputed by grace without works is the forgiuenesse of sinne the help vnto saluation For where as he might haue said Blessed hée they whome God doth iustifie without workes he saith Blessed â—e thou whose sinnes be forgiuen and whose sins be hidden Blessed is the man to whom God doth not impute sinne Muscul. fo 225. Iustifieng of the vngodly But beléeueth on him that iustifieth the vngodly ¶ God is said to iustifie the vngodly because he pardoneth his sinnes and of a wicked man maketh him good The Bible note ¶ Which maketh him that is wicked in himselfe iust in Christ. Geneua Of two manner of Iustifications There is two manner of Iustifications vnderstood in holye Scripture the one before God the other before man Of Iustification before God it is truly said of S. Paule Rom. 4. 3. Credidit autem Abraham c. Abraham beléeued God and it was imputed vnto him for righteousnesse And of Iustification before men S. Iames speaketh in the 2. chapter of his Epistle verse 21. Abraham pater noster c. Was not our father Abraham iustified through workes when he had offered his sonne vp vpon the Altar c. And yâ— he so ment appeareth by his very words which followeth within few lines after thus Credidit autem Abraham c. Abraham beleeued God it was reputed vnto him for righteousnesse he was
called the friend of God Thus wée sée S. Paule Lames reconciled both teach Iustification by faith in the sight of God I. Gough How God is iustified in vs. To the end saith S. Paule that all months might be stopped and all the world acknowledge it selfe to be indebted vnto God and that he onely should be iustified ¶ After what sorte is it that God shall be iustified in vs according to S. Paule To wit when all of vs condemne our selues and haue not the boldnesse to striue against God but doe willingly confesse that all of vs are indaungered vnto him if we be once come to that point then is God iustified yâ— is to say his righteousnes is commended by vs with such praise as he deserueth But contrariwise if men exalt themselues and acknowledge not that they be indaungered vnto God so as may condemne them nor confesse the bonde of debt which they haue forfeited vnto him although they protest that they minde to iustifie him that is to say to confesse that he is righteous yet neuerthelesse they condemne him Cal. vpon Iob. fol. 562. ¶ Looke in Workes in Faith that iustifieth How wisedome is iustified ¶ Looke Wisedome Obiection Men will waxe remisse in doing good workes if Faith alone iustifie Aunswere In Iustification a pardon is graunted for sinnes past and not of sinnes to come And if any man liue wickedly after Iustification without doubt he dispiseth the grace of iustification For who doth digge about the roote of a trée to the ende it shuld onely be a trée and not rather that it should be a good trée and bring foorth fruite Origen A liuely comparison for Iustification The iustifieng Faith is as it were a flame of fire which cannot but cast foorth brightnes And lyke as yâ— flame burneth the wood without the helpe of the light and yet the flame cannot be without the light so is it assuredly true that Faith alone consumeth and burneth away sinne without the helpe of workes and yet that the same Faith cannot be without good workes Wherefore lyke as we sée a flame of fire that giueth no lyght we know by by that it is but vaine and painted even so when we see not some light of good workes in a man it is a token that hée hath not the true inspired Faith which God giueth to his elect and chosen to iustifie and glorifie them withall And hold it for a certeintie that S. Iames meant so when he said Shewe me thy faith by thy workes and I will shew thée my faith by my workes Bar. Traheron IVSTINVS How he suffered martirdome for the defence of Christes Religion THis man in learning and Philosophie was excellent and a great defender of Christian Religion He exhibited vnto the Emperour and to the Senate a Booke or Apologie in defence of the Christians and afterward himselfe also died a Martir He suffered martirdome in the yeare of our Lord. 154. vndeâ— Antonius Pius as the Chronicles doe witnesse Abb. Vesperg and Eusebius in his Chronicle in the 13. yeare of the Emperour Antonius In the bo of Mar. fo 58. What moued him to imbrace the faith of Christ. This Iustinus Martir when he was an Heathen Philosopher as he confesseth of himselfe was moued to imbrace the Faith and Religion of Christ in beholding the constant patience of the Martirs which suffered for Christ in his time Keye What a Keye is after the minde of S. Austen SAint Austen saith that must be called a Keye whereby the hardnesse of our hearts are opened vnto faithâ— and whereby the secretnes of minds are made manifest A keye is it saith he the which doth both open the conscience to yâ— knowledge of sinne also including grace vnto the whole sonnes of euerlasting mystery This is the definition of this keye we speake off after S. Austen D. Barnes fo 258. ¶ The Law in hir right vnderstanding is the keye or at the lest way the first and principall keye to open the â—ore of the Scripture Tindale fo 184. ¶ What keye had the Doctors of the lawe sauing the exposition of the lawe Tert. cont Marcion lib. 4. The Captaines of the Church haue the keyes of knowledge to open the Scriptures vnto the people to them committed Therefore Commaundement is giuen that the Minister shuld open and the scholer should enter Hier. in Esa. li. 6. ca. 24. ¶ The keye is the knowledge of the scriptures whereby is opened the gate of turth Chrisostome in Math. homil 44. How the word of God is the right keye The word of God is the very keye in that is all the might and power to looke our sinnes and a man is but a minister and a seruaunt vnto this word This may be proued by our Master Christs words where he saith Goe your wayes into all the world and preach the Gospell vnto all creatures and hée that doeth beleeue and is baptised shall be saued but hée that doeth not beléeue shall be damned Heere maye you plainely sée that the Apostles be but ministers and seruaunts and haue no power but all onely ministration c. D. Barnes fol. 259. How the keyes were giuen vnto the Church Christ say they appointed Peter Prince of the whole Church when he promised that he would giue him the keyes But that which he then promised to one in another place he gaue it also to all the rest and deliuered it as it were into their hands If the same power were graunted to all which was promised to one wherein shall he be aboue his fellowes Héerein say they he excelleth because he receiued it both in common What if I aunswere with Cipriane and Augustine that Christ did it not for this purpose to preferre one man before other but so to settâ— out the vnitie of the Church for thus saith Cipriane that God in the person of one gaue the keyes to all to signifie the vnitie of all and that the rest were the same thing that Peter was endued with like partaking both of honour and power but the beginning is taken at vnitie that the Church of Christ maye bée shewed to be one Augustine saith If there were not in Peter a mysterie of the Church the Lord would not say vnto him I will giue thée the keyes for if this wer said to Peter the Church hath them not but if the Church hath them then Peter when he receiued them betokened the whole Church And in another place when they were all asked onely Peter aunswered Thou art Christ and it is said to him I will giue thée the keyes as though he alone had receiued the power of binding and loosing whereas he being one said the one for all and he receiued the other withall as hearing the person of vnitie Therefore one for all because there is vnitie in all Cal. 4. book chap. 6. sect 4. How the Dunce men interpreteth the keyes Dunce and all his
sinne wherefore hast thou made me such a one If thou be the preseruer of men â—hy shouldest thou condempne me so seeing it lyeth in thée to saue me But a man may well sée that this is not the naturall meaning And such as take it so neuer knewe the intent of the Holy ghost as touching this streine and moreouer they haue ill considered yâ— which is witnessed vnto vs concerning lob how he was patient howsoeuer the world went with him What is it then that Iob ment It is as if he should say Well I confesse my fault and I cannot escape the iudgement of God why so He is the kéeper of men But this word Keeper hath bene misconstrued for men haue taken it for a preseruer of mankind for one that shieldeth them vnder his protection It is certaine that as yâ— Gréeke Translater also hath well marked which thing he is commonly wont to doe Iob ment to say that God wayteth vpon vs that he watcheth vs and that he knoweth all as if a man should watch one to spye and marke all that euer he doeth and saith We sée then in what sence Iob applyeth this title vnto God that is The kéeper of men Cal. vpon Iob. fol. 135. KILL How the intent to kill is worse then the slaughter it selfe BUt ye goe about to kill me c. ¶ We are taught by this place that the minde and purpose to do any work is accounted for the worke it selfe Yea if thou consider well the intent to doe any euill thing is worse then the worke it selfe and the intent to doe any good worke is better then the worke it selfe Better is the desire to doe good to those that are in misery then the Almes déede it selfe And the intent to kill is worse then the murther it selfe The Almes déede may be so done that it may displease God concerning the which reade the 5. of Mathew verse 42. A murderous déede may be so done that it may please God as may appeare in the Leuiticus in Phinehes in Iehu and so refused that God may be displeased for the not dooing of it as we may sée in Agag Amalech whom Saule kept alyue But the desire and intent to do good cannot displease God euen as the desire to kill cannot please him Marl. vpon Iohn fol. 317 KING How and wherefore we are called Kings and Priests AS euery perfect beléeuing man in our Sauiour Christ are called Priests of offering of spirituall Sacrifices so are they â—alled Kings of ruling and subduing the temptations and suggestions of their sinfull appetites vnto reason and to the will of God vppon the perfourmaunce of this condition Moses doeth call vs Kings and Priests saieng If ye will heare my voice and kéepe my appointment ye shall be mine owne aboue all Nations For all the earth is mine ye shall be also vnto me a Kingdome of Priests and an holy people Ric. Turnar Of the Kings of Israel and Iuda how many were good Of all the kings that reigned ouer Israel and Iuda there were no mo but Dauid Ezechias and Iosias that continued perfectly vnto the ende of their liues in the true religion of God not that these thrée were men of such perfection that they did not notably offende the lawe of God in their life time But these wer such men that they wer neuer infected with the foule sinne of Idolatrie and wicked worshipping of straunge Gods Into other sinnes in déede they fell and from the same by true repentaunce obteined mercie and forgiuenesse aâ— Gods hand So that notwithstanding both the murther adulterie of Dauid the foolish vaine glory of Ezechias that shewed all his treasure and all his secrets vnto the Ambassadours of Babilon for the which Esay the Prophet did openly reproue him to his face Yet otherwise they stoode vpright kéeping themselues pure and cleane from the most detestable sinne of Idolatry And therefore Dauid strong in the armes and amiable of countenaunce and Ezechias which by interpretation is called the health of our Lorde and Iosias Fortitudo Domini the strength of the Lord These thrée doe beare the bell away and are preferred aboue all the Kings of Iuda as we reade in the Booke of Ecclesiasticus 40. Chapter where their praises are commended to endure to the worlds ende Ric. Turnar How Kings haue to doe in matters of religion Dauid commaunded Sadoch and Abiathar the Priests and the Leuites to bring the Arke of the Lord God into the place which he had prepared for it Salomon displaced Abiathar from the high Priests office put Sadoch into his roome Heare me O you Leuites and be sanctified cleanse the house of the God of your Fathers and take awaye all vncleannesse from the Sanctuary ¶ Thâ—se are not words of entreatie but flat commaundements as Lyra saith Ezechia cupiens renouare foedus c. Ezechias desirous to renue the Couenaunt with the Lord first did commaund the Leuites to be sanctified Second by them being sanctified the Temple to be cleansed Thirdly by those which were cleansed sacrifice to be made for the offence of the people Fourthly by sacrificing God to be praised Fiftly by cleansing the holye Burnt-offerings to bée offered vp ¶ Thus were all things done by his commaundement by his constitution and at his pleasure c. I. Bridges fol. 285. Nunc mihi debio c. I iudge it saith Constantine the great that this ought before all other things to be my scope that among the most holy multitude of the Catholike Church one faith and sincere Charitie and godlynesse agréeing together towards almightie God might be conserued I. Bridges fol. 117. Quanto subditorum gloria c. How much more saith the king of Spaine called Richardus we are exalted in royall glorie ouer the subiects so much more ought we to be carefull in those matters that apperteine vnto God Either to augment our owne hope or else to looke to the profit of the people committed to vs of God And as ye sée me in very déede inflamed with the seruice of faith God hath stirred me vp to this end that the obstinacie of infidelitie béeing expelled and the furie of discorde remoued I should reuoke the people to the knowledge of faith and to the fellowship of the Catholike Church who serued errour vnder the name of religion These be the wordes of this christen king which he spake openly in the third counsel at To-let before all the Bishops there assembled S. Austen sayth that the auncient actes of the godly kings mentioned in the propheticall bookes were signes of the like factes to be done by the godly Princes in the time of the new testament I. Bridges fol. 505. Of Iosaphats supreme gouernement ¶ Looke Iosaphat Carolus Magnus commaunded that nothing should be read openly in the Church sauing onely the Canonicall bookes of the holy Scripture And that the faithfull people should receiue
not onely know Christ but also they knew both Moses and Helias that talked with him notwithstanding they had neuer séene them before The rich man being in hell knew both Abraham and Lazarus being in ioye Saint Gregorie in his Dialogue sayth There is a certeine thing sayth hée in Gods elect and chosen people which is to bee meruayled at for they béeing in Heauen doe not onelye knowe them whome they knewe in this worlde but they shall knowe also the good people which they neuer sawe euen as perfectlye as though they had afore both seene and knowne them For when they in that euerlasting inheritaunce shall sée the auncientâ— Fathers they shall not bée vnknowne to them in sight whome they alwayes knowe in worke For when all there with one cleerenesse do behold God what is it that they shall not there know where they knowe him that knoweth all things How the Heathen doubt not in this doctrine I haue a greate desire sayde Cato the elder to sée your Fathers whome I honoured and â—oued But I wish not onelye to talke with them whome I haue knowne in this world but with such also as of whom I haue hearde and read yea and I my selfe haue written If I were once goinge thetherward I woulde neuer haue minde to tourne hether agayne Againe he sayth O that noble and pleasaunt daye when it shall be my chaunce to come vnto the heauenlye companye and blessed fellowshippe and departe from this troublesome and stinking worlde for then shall I goe not onelye to those men of whom I spake vnto you before but also vnto my Cato who was as worthye a man as euer lyued and as noble And it is written of Socrates that when he went vnto his death among many other things he sayd that it is a most blessed and godlye thing for them to come together which haue liued iustly and faythfully And saith he what a greate pleasure thinke you it to be friendly to talke with Orpheus Mâ—saeus Homerus Hesiodus and such like verily I would dye full oft if it were possible to get those things yâ— I speake of c. Basil. ¶ Looke Luther Labans Gods How easie Labans Gods were to steale away â—Herfore hast thou stolne away my Gods ¶ Chrisostome expounding this complaint of Laban against Iacob for stealing away his Gods saith thus Wherfore hast thou stoln away my Gods O what a passing folly is this be thy gods such ones that a man may steale them And art thou not ashamed to say Wherfore hast thou stolne away my Gods This is resembled to the Sacrament hanging in the Pixe Canopy which be as easie to steale away as Labans Gods wer LABOVRS The meaning of this place following OTher men laboured and ye are entered into their labours ¶ This ought to be vnderstoode of the preaching of the kingdome of God Among the Israelites and among whom the Prophets had laboured alreadie into whose labours the Apostles did enter But when the Apostles did preach amonge the heathen they were the first labourers as Paule saith I haue planted Apollo hath watered Againe I haue layd the foundation and an other hath builded vpon it 1. Cor. 3. 6. and. 10. Sir I. Cheeke LADDER What is signified by this Ladder ANd behold ther stood a ladder vpon the earth yâ— top of it reached vp to heauen ¶ By this Ladder of many steps is signified the degrées of generatioÌ„ by the which Christ after the flesh descended from Adam vnto the virgin Marie which brought him forth which degrées are numbred in the beginning of Mathews Gospell Lyra. ¶ It maye signifie Christ by whose mediation all graces come downe to vs and all helpe and by whom we ascende vp into heauen The Bible note ¶ Christ is the Ladder by whom God man are ioyned together by whom the Angels minister vnto vs. All graces by him are giuen vnto vs and we by him ascend into heauen Geneua LAY MEN. How lay men ought to read the Scripture TAke héede to thy selfe therefore onely that thou forgette not those things which thine eyes hath seene that they depart not out of thy heart all the dayes of thy life but teach them thy sonnes and thy sonnes sonnes Heare O Israel the Lord our God is Lord onely and thou shalt loue yâ— Lord thy God with all thy heart with all thy soule and with all thy might All these wordes which I commaund thée this day shall be in thy hart and thou shalt shew them vnto thy children and thou shalt talke of them when thou art at home in thy house as thou walkest by the way when thou lyest down and when thou risest vp And thou shalt vinde them for a signe vpon thy hand they shall be warnings betwéene thine eyes and thou shalt write them vpon the poasts of thine house and vpon thy gates c. Thy word is a Lanterne vnto my féete and a light vnto my path Blessed is the man that setteth his delectation in the wil of God and his meditation on Gods lawe night and daye ¶ Héere men bée blessed that studye the worde of God D. Barnes Take the helmet of health and the sword of the spirit which is the word of God ¶ Héere is it lawfull for laye men to haue the spirit of God D. Barnes If anye man come to you and bring not this learning receiue him not into your house nor yet salute him ¶ This was written to a Ladie and her children D. Barnes Christ saith to the Pharesies search Scriptures for in them ye thinke to haue eternall life All Scripture giuen by inspiration of God is profitable to teach to improue to enforme to instruct in righteousnesse that the man of God maye be perfect and prepared vnto all good workes You may all interprete Scripture one by one that all may learne and all men maye haue comfort But lette your women kéepe silence in the congregation c. If anye will learne anie thing let them aske their husbandes at home ¶ The women was learned belike for he néede not to commaunde them to kéepe silence and if they were vnlearned And also how should the women learne of their husbands at home except they were learned themselues D. Barnes The noblest of Thessalonica which receiued the worde searched the Scriptures dayly whether those thinges that Paule spake were true or no. Priscilla and Aquila did expound vnto Apollo which was a great learned man the perfect vnderstanding of Scriptures ¶ These wer lay persons of whom this great learned and eloquent man disdayned not to be taught nor was not ashamed to be instructed in the doctrine of Christ of a poore christen man and his wife D. Barnes Also Eunuchus that was the treasurer to the Quéene of the Aethiopians did reade Esay the Prophet the which he vnderstoode not till God sent him Philip to declare it vnto him
called an exteriour honouring or a bodely seruice c. If that be true it followeth that they giue that honour to stocks and stones that onely pertaineth to God which doe any exteriour honour whatsoeuer it be This word Latria wherwith the simple people be deceiued is a Greeke word and after S. Austen it signifieth no more but seruice which cannot be denied is giuen to stockes and stones Thinke you that the Children of Israel with their high Priest Aaron could not haue made this Pope holye excuse that they were not so mad nor so foolish as to honor the golden Calfe but rather to referre the honour to the liuing God they had a good colour for them for they knew none other God nor Saint but him and yet this excuse was not lawfull nor could be allowed when Moses came with the word of God Marke also what hée was that made the Calfe not a foole nor ignoraunt person among the people or one of no authoritie but the most wisest man eloquent chiefe among them which was to kéepe the people together in good order He also made a Calfe with yâ— which thing all their Fathers had pleased God in dooing Sacrifice with them So that they might well thinke that it might bée acceptable to God to bée honoured in the Image of a Calfe before any other Image But all these colours is naked before the word of God D. Barnes LAVVE What the Lawe is and what is to be vnderstood thereby THe lawe saith Iustinian is a facultie or science of the thing that is good and right as Celsus ther defineth Or thus The lawe is a certaine rule or Canon to doe well by which ought to be knowen of all men Cicero de lege saith that the Lawe is a certaine rule proceeding from the minde of God perswading right and forbidding wrong So that the Lawe is a certaine rule a directory shewing what is good and what is euill what is vertue and what is vice what profitable and what disprofitable what to be done and what to be left vndone ¶ The Lawe is a doctrine that biddeth good and forbiddeth euill as the Commaundements doe speake Booke of Mar. fol. 1110. This word Law maye not be vnderstoode héere after the common manner as to vse Paules tearmes after the manner of men or after mans wayes that thou wouldest saye the Lawe héere in this place were nothing but learning which teacheth what ought to be done and what ought not to be done as it goâ—th with mans lawe where the lawe is fulfilled with outward workes onely though the heart be neuer so farre off but God iudgeth after the ground of the heart yea the thoughts of the secret moouings of the minde Therefore his law requireth the grounde of the heart and loue from the bottome thereof and is not content with the outward workes onely but rebuketh those workes most of all that spring not of loue from the lowe bottome of the heart though they appeare outward neuer so honest and good As Christ rebuketh the Pharisies aboue all other that were open sinners and calleth them hypocrites that is to say Simulars and painted Sepulchers which Pharesies yet liued no men so pure as pertaining to the outward deedes and workes of the lawe Yea and Paule in the third Chapter of his Epistle to the Philippians confesseth of himselfe that as touching the law he was such a one as no man could complaine on and notwithstanding was yet a murtherer of the Christen persecuted them formented them so sore that he compelled them to blaspheme Christ and was altogether mercilesse as many which nowfaine outward good workes are Tindale ¶ We vnderstand by the lawe these commaundements onely which God gaue by Moses in two Tables of stone wherein is comprehended all the rest of the doctrine of God contained in the holy Scriptures The good things which God alloweth and requireth of vs which we are bound to doe and the euill that displeaseth him which we ought not to followe and beside that it sheweth vs our offences and sinnes and how we stand debters vnto the iudgment of God and preacheth vnto vs nothing els but the very wrath and cursse of him which we haue deserued in offending of him By the law we are all condemned before God as transgressors of all his commaundements and thereby declared worthy of death and eternall damnation So that the law serueth rather to condemne then to saue vs. And yet there is no fault in the law which is good holy and iust but the fault is in vs which are wicked of nature and doe not accomplish the law The law doth vtter our sinnes and sheweth vs plainly our disease and how daungerous it is as the Phisitions doth but it cannot heale vs but sendeth vs to another which is able to heale our disease and none but he one Christ Iesus our Lord. The law is deuided into two parts The first Table pertaineth to God which is this Thou shalt haue none other Gods but me Thou shalt make thée no Image nor likenes c. Thou shalt not take the name of God in vaine c. Remember to sanctifie the Sabboth day c. The other Table pertaineth to our neighbour which are these Honor thy father thy mother c. Kil not Commit none adulterie Steale not Beare no false witnes against thy neighbor Couet not thy neighbors house nor his wife c. And all the doctrine comprised in these two Tables Christ reduced into ij points which are these Loue God aboue al things thy neighbor as thy selfe for all the law the Prophets depend vpon these ij commaundements Then whatsoeuer ye wold that men should do vnto you do ye the same vnto them P. Viret Platoes definition of the Lawe Plato in his Booke of Lawes of a Publike wealth and in Minos séemeth thus to define the lawe namely That it is an vpright manner of gouerning which by conuenient meanes directeth vnto the best ende in setting foorth paines vnto the transgressours and rewardes vnto the obedient This definition maye bée most aptlye applyed vnto the Lawe of God yet there can be no such Law vnlesse it be of God Pet. Mar. vpon the Rom. fol. 137. What the office and vse of the law is The vse and ende of the lawe is to accuse and condempne vs guiltie such as liue in securitie that they may sée themselues to be in daunger of sin wrath death eternall that so they may be terrified brought euen to the brinke of desperation trembling and quaking at the falling of a leafe And in that they are such they are vnder the lawe for the law requireth perfect obedience vnto God and condemneth all those that doe not accomplish the same Now it is certaine that there is no man liuing which is able to perfourme this obedience which notwithstanding God straightly requireth of vs. The law therefore iustifieth not but condemneth according to
How the lawe is called a yoake Why tempt ye God to put on the disciples necks that yoake which neither our fathers nor we were able to beare ¶ He meaneth the holy lawe and not the ceremonies onely and calleth it a yoake not able to be borne because no man not the most holiest and perfectest that euer was Christ onely excepted was able to perfourme the same in all pointes both outwardly according the Letter and inwardly according to the Spirit The Bible note The difference betweene Gods law and mans Mans lawe onely requireth externall and ciuill obedience Gods lawe both externall and internall Who hath fulfilled the lawe Christ is the ende of the lawe for righteousnesse to all that beléeue ¶ That is Christ hath fulfilled the whole lawe therfore whosoeuer beléeueth in him is counted iust before God as well as he had fulfilled the whole Lawe himselfe The Bible note ¶ The ende of the lawe is to iustifie them which obserue it therefore Christ hauing fulfilled it for vs is made our Iustice sanctification c. Geneua How the Gentiles were not without a lawe Whosoeuer hath sinned without lawe c. ¶ It is not to be thought that the Gentiles were altogether without a lawe for they had the lawe of nature but not the lawe written which we call the Ten commaundements therefore they cannot excuse themselues from sinne Sir I. Cheeke How the lawe maketh all men sinners Whatsoeuer the lawe saith it saith it to them which are vnder the lawe c. ¶ In this place the lawe is taken for all the holy scripture as it appeareth by these places testimonies that be alledged héere before wherby it is made euident plain that all men without exception are sinners Sir I. Cheeke ¶ The lawe doth not make vs guiltie but doth declare that we are guiltie before God and deserue condemnation Geneua How the lawe maketh vs to hate God In the faith which we haue in Christ finde we mercie life fauour and peace in the lawe we finde death damnation and wrath moreouer the cursse and vengeance of God vpon vs. And it that is to say the lawe is called of Paule the ministration of death and damnation In the lawe we are proued to be the enimies of God and that we hate him For how can we be at peace with God and loue him seeing we are conceiued and born vnder the power of the diuell and are his possession and kingdome his captiues bondmen led at his will and he holdeth our harts so that it is impossible for a man to fulfill the lawe of his owne strength and power séeing that we are by birth and nature the heires of eternall damnation c. Tind in his booke named the wicked Mammon fol. 6. How the lawe is spirituall The lawe is spirituall ¶ The lawe is called spirituall because that it requireth the spirit that is to say the righteousnes and holinesse of the heart and not the outward workes onely How we dye to the lawe For I through the lawe am dead to the law ¶ The law that terrifieth the conscience bringeth vs to Christ and he onely causeth vs to dye to the law indéed because y◠by making vs righteous he taketh away from vs the terrour of conscience and by sanctifieng vs causeth the mortifieng of lusts in vs that it cannot take such occasion to sinne by the restrint which the lawe maketh as it did before Rom. 7. 10. 11. ¶ For I through the lawe am dead to the lawe that is by the lawe of libertie and grace graunted in Christ I am deliuered from the lawe of bondage ministred by Moses and from the burthen and cursse thereof Tindale To dye in the defence of the lawe If we do praise saith S. Austen the Machabees that with great admiration because they did stoutly stand vnto death for the laws of their country how much more ought we to suffer al things for our baptime for y◠sacraments of the body bloud of Christ. The meaning of these places following Cursed is euery one that continueth not in all things which are written in the booke of the lawe to do them ¶ All the which meaning the things contained in the lawe since no man doth fulfill them it is manifest that no man can be iustified by the words of the lawe No man is iustified before God because saith S. Hierome no man kéepeth the lawe therefore it is said that the beléeuers must be saued by faith onely Moreouer he will shewe that no man canne be iustified by the workes of Moses lawe vnlesse he haue faith which giueth pardon to him that beléeueth in God neither yet he that beléeueth in Christ liueth without a lawe D. Heynes And I say the heire as long as he is a childe c. ¶ While we were yet younglings we had néede of the law as our tutours not that it should alwaies rule vs but so long till we come to mans state and haue the knowledge of Christ which knowledge when we haue we be deliuered from the seruitude of the law for Christs sake not for feare of punishment abstaining from euill but led by the spirit of God we are prepared made fit to fulfill all good works which the lawe commandeth D. Heynes ¶ The Church of Israel was vnder the lawe as the Pupill subiect to his Tutor euen vnto the time of Christ when she waxed strong and then hir pupilship ended Geneua ¶ Looke before where the Lawe is our schoolemaister An Argument of the Lawe If I cannot haue my sinnes forgiuen me except I kéepe and fulfill the lawe then the kéeping of the lawe iustifieth me Aunswere I cannot haue forgiuenesse of my sinnes except I haue sinned Ergo to haue sinned is the forgiuenesse of sinnes Tindale A disputation betweene the Law and the Gospell The Law saith pay thy debt the Gospell saith Christ hath payed it The Lawe saith thou art a sinner dispaire and thou shalt be damned the Gospell saith thy sinnes are forgiuen thée be of good comfort thou shalt be saued The Lawe saith made amends for thy sinnes the Gospell saith Christ hath made it for thée The Law saith the father of heauen is angry with thée the Gospell saith Christ hath pacified him with his bloud The law saith wher is thy righteousnes thy goodnes satisfaction the Gospell saith Christ is thy righteousnesse thy goodnesse and satisfaction The Lawe sayth thou art bound and obliged to me to the diuell and to hell the Gospell saith Christ hath deliuered me from them all Booke of Mar. fol. 1110. The nature and office of the Lawe and Gospell The Lawe sheweth vs our sinnes Ro. 3. 20. The Gospell sheweth vs remedie for Iohn 1. The Lawe sheweth vs our condemnation Ro. 7. The Gospell sheweth vs our redemption Coll. 1. The Lawe is the word of ire Rom. 4.
good workes ¶ The godly couersation of the people of God doth minister occasion vnto men to praise laude and magnifie God as on the contrarie side our naughtie liuing is an occasion that God and his holy word is blasphemed and euill spoken of Sir I. Cheeke Wherefore these lights were ordeined Let there be lights for signes and seasons ¶ These lights were nto made to serue Astronomers fantasies but for signes in naturall things and tokens of Gods mercie and wrath The Bible note ¶ By the lights he meaneth the Sunne the Moone and the Starres Geneua ¶ Looke Loynes girde LILIES What it is to gather vp Lilies ANd to gather vp Lylies ¶ Rabbi Iarhi and S. Barnard expounding this place saith thus To gather vp Lilies is to gather vp men And yet euen in this one exposition resteth to be handeled that Christ is the gatherer and men the flowers If christ be a gatherer he is no disperser Indéede it is méete that the shepheard should gather his shéepe and the hen hir chicken and the husbandman the graine into his barne Euen so the Prophet Ezechiel saith that Christ should gather his sheepe out of all land and gather them into their owne land so doeth he himselfe say with affection of déepe loue O Ierusalem Ierusalem how often would I haue gathered thée together as the hen gathereth hir chickens and thou wouldest not And as Lilies grewe dispersed héere one and there one so good men growe rare thin And as Christ picketh Lilies from among thornes for they growe among thornes so picked he Abraham from the thorns of Chaldee Iob from the Hussites Hyram from the Tyrians Naaman from the Sirians the Niniuites from the Assirians Lylies grow rare and good men grow rarer lylies among thornes and good men among thornes and as the gathering of Lylies and men be like so men and Lylies be very like T. Drant LION The meaning of this place following ANd I was deliuered from the mouth of the Lyon ¶ Some men doe expound this place of Satan the Diuell which as S. Paule saith goeth about like a roaring Lyon séeking whom he may deuoure But it ought rather to be vnderstood of Nero the Emperour which was the most cruell Tyrant that euer was on the earth and such an vngodly Prince is as a Lyon and as a deuouring beare vnto his people Pro. 28. 15. Sir I. Cheeke How Lions are compared to the persecuters of Christ. A Lyon is the Lord and the fiercest of all other beastes of the earth whose propertie is to lye and lurke and in a manner to humble himselfe vntill he haue his praye and then as it is the propertie of a beare to roare when he is baited so the propertie of a Lyon is when he hath got his pray to gape vpon it and to roare and neuer before Of this propertie sauoureth the sentence of the Prophet Amos. 3. Chap. ver 4. saieng Doeth the Lyon roare in the woode except he haue his pray As who should saye the Lyons roaring and the Lyons praie goe euer together Againe Commeth there any plague within a Citie that is not of the Lords sending no more saith Amos can ye heare a Lyon roare without his praye Of this propertie of a Lion doth Aristotle write in lyke manner li. 9. de natura animalium Chap. 24. And to this propertie of a Lion doth the Prophet Dauid resemble the persecuters of Christ at his passion where he saith Aperierunt super meos suum sicut Leo They haue opened their mouths wide vpon me as it wer a Lyon ramping or roring Another propertie that a Lyon hath he is afraid of nothing except it be of the noise and rolling of a whéele-barrowe or a Timbrell or some other lyke thing as the noyse of emptie Carts And some write that he is afraid of the crowing of a Cocke so likewise the Lyons that put Christ to death and doe now spoyle the Common weale were nothing afraide of Gods displeasure wrath and vengeaunce but onely were afraid of a silly rattle as of the losse of their own vaine glory and pompe of the decay of their foolish superstitious traditions but nothing regarding the shedding of Christs innocent most precious bloud A Lyon hath also this propertie he loueth euer to féede and to walke alone not so much as the Lionesse shall be in his companie contrary to the nature of all other beasts and this propertie may be resembled to the greedie Lyons of this world that loueth to dwell alone and to eate alone for any hospitalitie they keepe in comparison of their liuing as well as vnto the Scribes and Pharesies and the high Priests who to maintaine their auarice and couetousnesse cryed Awaye with Christ crucifie him crucifie him we haue no King but Caesar let Moses and vs alone c. Ric. Turnar How tyrants are likened to Lyons The roaring of the Lyon and the voice of the Lionesse and the teeth of the Lyons Whelpes are broken ¶ Though men according to their office doe not punish tyrants whome for their crueltie he compareth to Lyons and their children to their Whelpes yet God is able and his Iustice will punish them Geneua How the Lyons are fed by Gods prouidence The Lyons roare after their pray and séeke their meate at God ¶ That is they onely finde meate according to Gods prouidence who careth euen for the brute beasts Geneua LOCVSTS What manner of beasts they were HIs meate was Locusts and wilde honny ¶ Locusts be certaine beastes which the people of Parthia and of Aethiopia didde commonly vse to eate as affirmeth Plinie in the 11 booke the 29. chapter and 16. booke and 30. chapter Yet doe some holde opinion that they be the toppes or as we call them the buddes of trées or fruits Tindale ¶ Locusts were a kinde of meate which certaine of the East people vse which were therefore called deuourers of Locusts Beza LOINES GIRDE What is ment thereby Girde vp thy loines c. ¶ For a Prophet or Preacher to girde vp his loines is boldly and constantly to resist the false opinions and doctrine of the wicked and euen to imprint in them the word of truth which engendreth hate whether they will or no and that not once or twice but vntill such time as they either amend or els waxe angrie and furious with it Yea and then to set more by the commaundements of the Lord then by the power and tyranny of the world and not to set by the threatenings or rulers which can do nothing but that which God permitteth and suffereth them Therefore are they not to be feared of an obedient and faithfull seruaunt of the Lord. T. M. The meaning of this place following Let your loynes be gird and your lights burning ¶ That is be in a readinesse to execute the charge which is committed to you Geneua The burning lights that Christ willeth vs to haue in our hands are
a liuely faith working through charitie The workes of the Christians ought to be liuely seruent and burning Sir I. Cheeke LONG LIFE How a good man may desire long life THat it is no euill thing for a good man to aske of God long life may be gathered by the words of the Prophet where he saith Vitam petijt a te He hath asked life of thee And what meruaile is it if the iust man that is but a member of Christ doe aske long life in some cases and at some times séeing that the naturall sonne of God did in the fraile nature of his manhood desire of his father that the Cup of his bitter passion might passe away from him and what was that els but to desire to liue still or at the least not to dye then neuerthelesse he teacheth all men how they shall pray in such a case he vsed a kind of speach called Correctio a calling backe of words againe saieng Veruntamen Pater non sicut ego volo sed sicut tu vis neuerthelesse father let it not be as I in the nature of my manhood desire it but let it be done as thy diuine pleasure is Thus to aske long life hauing no euill purpose or euill intent as the rich glutton had which when he had inlarged his barns belked out these glorious words Anima habes bona reposita Soule thou hast much goods layd vp in store for many yeares be merry make good chéere This foolish glutton did liue to eat not eate to liue And all they yâ— desire to liue for any such sensuall purpose their praier is not lawfull nor good nay it is not worthy to be called a praier but a carnall wish so to desire to liue is to desire to be seperated from God and to goe to the déepe dungeon of hell But to desire to lead a long life to the end that he may the more set foorth the glorie of God and to doe good to the world not to be an vnprofitable burthen vnto the world as they be which do nothing héere but marre malte wast wheate Nati consumere fruges apt borne to spend and to spoile But to liue and labour to doe good as much as in them lieth to all men and hurt to no man their desire to liue long is not to be doubted to bée a thing lawfull forasmuch as long life is a blessing of God And if long life be one of the blessing of GOD that he giueth to his chosen and elect seruaunts who can say that to aske long life of God is a carnall propertie And to proue that long life is the blessing of God Read Exo. 20. 12. Deut. 5. 16. Ric. Turn If the good desire to liue it is for the great desire they haue to doe good but if the wicked or euill desire to liue it is for that they would abuse the world longer In the Diall of Princes LORD How the Lord is our shepheard and feedeth vs. DOminus regit me c. ¶ Ye shall vnderstand that S. Hierome following the texte of the Hebruâ— veritie doth read in the stéede of Dominus regit me Dominus pascit me Which may be Englished well The Lord féedeth me or The Lord is my shepheard The Gréeke word Paiuosinou signifieth Pascere regere both to rule and to gouerne and also to féede as the shepheard feedeth his shéepe and by a Metaphore it is translated and applyed very properly sometime to God himselfe and sometime to such men which héere in the earth are called by Office to be the spirituall Pastours and Fathers of the Christian flock Arnobius in his briefe Commentaries doth properly write vpon these words Dominus regit me nihil mihi deerit after this manner Dicant qui volunt reget me ager meus c. Let them say that lyst my house and my land shall finde me let other say my shéepe and my fat Oxen are store inough for mée and another make his boast of his Maister another of his Merchaundise and he of his handie craft and this man of his pen and that man of his profound learning but I am at a point saith the Prophet and in this opinion will I dwel all the daies of my lyfe Dominus regit me nihil mihi deerit The Lord is my shepheard and therefore I am sure neuer to lacke Nihil mihi deerit I shall lacke nothing that shall be necessary and good both for the body or for the soule c. Ric. Turn Of the Lords helpe in trouble The Lord is thy kéeper he is the shadow or protection at thy right hand ¶ He is called the shadow at thy right hand to teach thée that he is at hand and standeth by thy side readie to defende thée Or els The Lord is thy shaddowe at thy right hande that is he prospereth all thy affaires he giueth successe to all thou takest in hande If thou be a Preacher and a teacher in the Church of God if thou trauaile in thy vocation vprightly and with a good conscience to prouide for thy selfe and thy family thou shalt not lacke thy Crosse but be of good comfort for the Lord hath promised to be on thy right hande he will aids thée and succour thée in all things that thou shalt either doe or suffer Luther vpon the Psal. fol. 41. How the Lord suffereth long Long suffering and of great goodnesse ¶ The Lord is long suffering which is more then patient for he not only suffereth but also deferreth vengeaunce desiring the amendement of the sinner louing better to pardon and forgiue then to punish Rom. 2. 4. either dispisest thou the riches of his goodnes and patience and long sufferaunce c. T. M. LOST SHEEPE The meaning of this place following I Am not sent but vnto the lost shéepe of the house of Israel ¶ Christ calleth them the lost shéepe vnto whom he is sent In which saieng we haue two things to bée obserued First that wée must acknowledge that we are all lost or els Christ hath nothing to doe with vs. We must euery one confesse with the Psalmist that I haue wandred lyke a lost shéepe O séeke then thy seruaunt They therefore that are proude of opinion of their owne good workes and thinke to be saued by their desertes are not for Christ to meddle withall for hée is sent but vnto the lost shéepe of the house of Israel or as he said to the Pharesies The whole haue no néed of the Phisition but the sicke First therefore we must acknowledge that we are altogether cast away and that we haue no more wit nor power to retourne or to saue our selues then hath a shéepe that is wandring in the Wildernesse among Wolâ—es Beares and Lyons Secondly if we confesse and finde our selues to bee such then are we héere comforted that is properly sent and appointed of GOD to saue the lost shéepe of the house of Israel lyke as he saith in
another place The Sonne of man is come to saue that which was lost And in Saint Lukes Gospell concerning the conuersion of Zacheus The Sonne of man is come to séeke and to saue that which was lost Therefore it ought to be no discomfort vnto vs to confesse that wée are vtterlye lost séeing thereby that we are assured that wée appertaine vnto Christ who came of purpose to séeke and to saue that which was lost O the wonderfull wisedome power and mercie of GOD shewed vs in CHRIST that euen then when we feele our selues lost we are founde when we sée our selues destroied we are saued when we heare our selues condemned we are iustified onely in beléeuing these words The sonne of man is come to saue that which was lost Let vs therefore with inuincible courage of faith take holde of these generall promises of God and apply them vnto our selues as the poore woman of Canany did and we shall finde it to be true which our Sauiour Christ saith vnto vs There is nothing impossible to him that beléeueth Doct. Fulke LOTTES How they may be vsed lawfully TO speake of lottes how farre foorth they are lawfull is a light question First to vse them for the breaking of sâ—riâ—e as when partners their goods as equally deuided as they can take euery man his part by lotte to auoid all suspition of deceiptfulnesse And as the Apostles in the first of the Actes when they sought another to succéede Iudas the Traitour and two persons were presented then to breake strife and to satisfie all parties did cast lottes whether should be admitted desiring God to temper them and to take whom he knewe most meete séeing they wist not whether to preferre or happely could not all agrée either is lawfull and in all like cases But to abuse them vnto the tempting of God to compell him therewith to vtter things whereof we stand in doubt when we haue no commaundement of him so to doe as these Heathen héere did though God tourned it to his glorye cannot bée but euill Tindale fol. 27. ¶ Which declareth that the matter was in great extremitie and doubt which thing was Gods motion in them for the tryall of the cause and this maye not be done but in matters of great importaunce Geneua LOVE Of the order of Loue. SOme in seeking for an order in loue doe determine by the authoritie of S. Austine that first we must loue God secondly our selues thirdly our neighbours and bretheren and fourthly our owne body and our neighbours But there is nothing in Scripture touching any such order Indéed Christ doth saye that the first Commaundement doth stand in the loue of God but he doth not giue the seconde place to the loue of our selues but vnto the loue of our neighbour where as he saith in Mathew the second is like the first So that there is a double error committed héere by them which doe vncircumspectly and vnadâ—isedly follow Augustine One in that they do recken the loue of our selues amongst the kindes of loue commaunded vs whereas there is no Commaundement touching the same for it is naturally giuen to vs all to loue our selues and that there is no néede to giue any commaundement concerning this manner of loue And whereas the same is corrupted by the sin that dwelleth within vs in our flesh that corruption is not reformed by commaunding vs to loue our selues but by the loue of God of our neighbour and bretheren which is prescribed vnto vs by expresse precepts to reforme the naturall affections of loue in vs and to direct them after a good order wherefore it is not to be feared that he which doth loue God his neighbour and bretheren aright can neglect and cast away himselfe albeit that he doe wholly denie and refuse himselfe and be addicted full and whole to the glorie of God and the saluation of his neighbours The other errour standeth in that they place the loue of our selues next vnto the loue of God whereas Christ doth assigne the second place expressely to the loue of our neighbour Musculus fol. 471. How Loue is the fulfilling of the lawe Paule Rom. 13. affirmeth that loue is the fulfilling of the law and that he which loueth doth of his owne accord all that the law requireth And first Tim. 1. 5. he saith that the loue of a pure heart and good conscience and faith vnfained is the ende fulfilling of the lawe For faith vnfained in Christs bloud causeth thée to loue for Christs sake which loue is the pure loue onely and the onely cause of a good conscience for then is the conscience pure when the eyes looketh to Christ in all hir deedes to doe them for his sake not for hir owne singular aduauntage or any other wicked purpose And Iohn both in his Gospell and also Epistles spoaketh neuer of any other law then to loue one another purely Affirming that we haue God himselfe dwelling in vs and all that God desireth if we loue one another Tindale fol. 36. Againe Loue of hir owne nature bestoweth all that she hath and euen hir owne selfe of that which is loued Thou néedest not to bidde a kinde mother to be louing to hir onely sonne Much lesse spirituall Loue which hath eyes giuen hir of God néedeth mans lawe to teach hir to doe hir dutie And as in the beginning he did put foorth Christ as the cause and Authour of our righteousnesse euen so héere setteth he him foorth as an example to counterfaite that as he hath done to vs euen so should we doe one to another Tindale fol. 49. How we ought to loue God This doe and thou shalt liue ¶ That is to say Loue thy Lord God with all thy soule with all thy strength with all thy minde thy neighbour as thy selfe as who should say if thou doe this or though canst not doe it yet if thou féelest lust therevnto and thy spirit stirreth and mourneth longeth after strength to doe it take a signe euident token thereby that the spirit of life is in thee that thou art elect to life euerlasting by Christs bloud whose gift and purchase is thy faith and that spirit that worketh the will of God in thée whose gifte also are thy déedes or rather the déedes of the spirit of Christ and not thine and whose gifte is the reward of eternall life which followeth good workes Tindale fol. 78. ¶ Ye haue not the loue of God in you ¶ The loue of God is héere taken for the whole féeling of godlinesse For no man can loue God but he must also honour him and must submitte himselfe wholly vnto him euen as where is no loue of God there is no obedience in consideration Moses maketh this the summe of the lawe that we loue God with our whole heart c. Marl. vpon Iohn fol. 181. Why Loue hath the chiefe place aboue Faith and Hope Now abideth Faith Hope Loue but
Churches in this sorte Although a man had lyen with our Ladye Christs mother and had begotte her with childe yet were he able by the Popes pardons to pardon the fact How he wrote to Pope Leo. In the yeare of our Lorde 1518. the tenth yeare of King Henry the eight Luther wrote first to Leo Biopsh of Rome concerning the vse of pardons and in certeine priuate disputations called in doubt diuerse things concerning the Bishops supremacie for which after he was troubled lastly proclaimed an heretike vnder the defence and maintenaunce of Frederike◠Duke of Saxonie he preached writ against his power All Germanie soone after forsooke the Bishop of Rome and so was the whole state of Religion by his meanes altered among them Sleadane How he was troubled with the lusts of the flesh When I was a Monke I thought by and by that I was vtterly cast away if at any time I felt the lust of the flesh that is to saye if I felt any euill motion fleshly lust wrath hatred or enuie against my brother I assaide manie wayes to helpe to quiet my conscience but it wold not be for the concupiscence and lust of my flesh did alwaies returne so that I coulde not rest but was continually vexed with these thoughts This or that sinne thou hast committed Thou art infected with enuy with impaciencie and such other sinnes therefore thou art entered in this holy order in vaine and all thy good works are vnprofitable If then I had rightly vnderstood the sentences of Saint Paule The flesh lusteth contrary to the spirite and the spirit contrary to the flesh and these two are one against another so that ye cannot doe the things that ye would do I shuld not haue so miserablye tormented my selfe but shoulde haue thought and sayde vnto my selfe as now commonlye I doe Martin thou shalt not vtterlye be without sinne for thou hast flesh thou shalt therefore féele the battell thereof according to that saieng of S. Paule The flesh resisteth the spirit Dispaire not therefore but resist it strongly and fulfill not the lusts therof thus doing thou art not vnder the lawe c. Luther vpon the Gal. fol. 251. Let all troubled consciences comfort themselues by this example of Martin Luther and say as he sayde The question that Luther put foorth a little before his death Luther a little before his death moued this question to his friends as they sate at supper Whether we should know one an other in the lyfe to come or no and when they were al desirous to learne of him What saith he chaunced to Adam He had neuer seene Eue but what time god shaped her he was cast into a meruailous dead and sound sléepe But awaking out of the same when he sawe her he asked not whence shée is nor whence shée came but sayth Shée is flesh of his flesh and bone of his bones But howe knewe he that Uerily béeing full of the holy Ghost and replenished with true knowledge of God he spake thus In lyke manner shall we also in another life bée renued with Christ and shall knowe more perfectlye our parents wiues children and whatsoeuer is besides then Adam that time knew Eue. Sleadane Luthers praier before his death O God my heauenly Father the father of our Lord Iesus Christ and of all consolation I giue thée thanks that thou hast reuealed vnto me thy sonne Iesus Christ whome I haue beléeued whome I haue professed whome I haue loued whom I haue set foorth and honoured whome the Bishoppe of Rome and all that wicked rabell doe persecute and dishonour I beséech thée my Lorde Iesus Christ receiue my soule my heauenly Father although I be taken out of this lyfe albeit I must leaue this bodye yet knowe I assuredly that I shall remaine with thée for euer and that no man can take me out of thy hand Slea What sects is sayd to rise out of him Looke Sect. Macedonius Of his crueltie and tumult he caused in the Church MAcedonius a Priest of Constantinople taught that the holy Ghost was a creature and no God Betwéene this man and one Paulus was great strife whether of them should succéede Alexander in the Bishoprick of Constantinople So that Hermogenes maister of the chiualrie was slaine of the people when he came with the Emperours authoritie to stablish Macedonius whom the Arrians fauoured And being Bishoppe of Constantinople he practised extreame crueltie in the Church constraining the Christians to receiue the Communion with the Arrians in such wise that if women or children refused to doe the same he did either cut off their paps or by such other cruell torments force them therevnto He caused much tumult and businesse in the Church till at last a Sinode was assembled at Constantinople of 180. Bishops against him Cooper ¶ Macedonius at the first being an Arrian deposed by Acacius sect could not quiet himselfe but fell from the Arrians into an other heresie He denied the Godhead of the holye Ghost terming him the seruant and drudge of the Father and of the sonne This opinion they say Marathonius Bishop of Nicomedia taught before him These heretiks be called Pneumatomachoi Socrat. li. 2. chap. 25. Epiph. haeraes 73. MAGI What the Magies were BEholde there came wise men from the East to Hierusalem ¶ Wise men or Magi in the Persians tongue signifieth Philosophers Priestes or Astronomers and are héere the first fruites of the Gentiles that came to worshippe Christ. Geneua ¶ The wise men called Magi that came fom the East were neither kings nor Princes but as Strabo sayth which was in their time sage men among the Persians as Moses was among the Hebrewes He saith also that they were the Priests of the Persians Tindale MAGISTRATE What a Magistrate is THE worde Magistrate is deriued from Maister and signifieth the authoritie office of them which do eyther by right of inheritance gouerne subiects peoples or cities either haue y◠rule appointed thē by free electiō choise some do deriue the word Maister from the Latin Aduerbe Magis which is to say More for that master can do no more them others and excelling them in dignitie and authoritie Some doe drawe the worde Maister from the Gréeke word Menisos which signifieth greatest But whether that Maister come of the Aduerbe Magis either of the Greeke word Mènisos euerie way Magistrates do represent y◠authoritie office of Maisters And we be also therby enformed that it were méete for them which doe rule others to aduance and passe them whome they do rule in the prerogatiue of wisdome and authoritie Musc. fol. 546. How Magistrates are the Ministers of Gods iustice As the true Church doth acknowledge the ministers of the Gospell as the true ministers of God ordeined by him for the administration of spirituall things euen so doe shee knowledge the Magistrates as ministers of his iustice ordeined of him for the confirmation of the publike peace and
works that I haue they come of thée First of all thou must beléeue that thou canst not haue remission of sinnes but through pardon and forgiuenesse of God And then next that thou canst haue no good worke except hée giue it thée Last of all that euerlasting life cannot be deserued with any workes except it be giuen vnto thee also fréely What worthy thing doe we that we maye be founde in the heauenly spirits The Apostle saith I iudge that the afflictions of this time are not worthy of that glory that shall be reuealed in vs therefore I take him to be the sounder Diuine the faithfuller Catholike and more agréeable to the holy scriptures that vtterly denyeth all such kinde of merits Waldensis in his booke against Wicleffe Meritum meum c. My merite saith Saint Barnard is the mercie of God So long as God is not poore of mercie so long cannnot I be poore of merite If his mercie bee great then am I great in merite This is the whole merite of man if he put his whole affiaunce in the Lord. Forasmuch as all men are shut vp and closed vnder sinne now the saluation of man standeth not in mans merits but in Gods mercie For nothing thou shouldest saue them What is meant by these words For nothing thou shouldest saue them This is the meaning Thou findest nothing in them wherefore thou shouldest saue them and yet thou sauest them Thou findest nothing wherefore thou shouldest saue them but thou findest wherefore thou shouldest saue them but thou findest wherefore thou shouldest condemne them Aug de verbis Apostoli sermo 15. Againe Deserued paine would throwe all men into death vnlesse the vndeserued grace of God deliuered some from it Trust in mens merits leadeth to desperation and therefore S. Cypriane saith They teach vs night in stéede of day destruction in stéede of health desperation vnder the colour of hope infidelitie vnder the pretence of faith Antichrist vnder the name of Christ. Doth he thanke that seruaunt ¶ Christ doth héere with a lyuely example teach vs that nothing is due to our merites or much rather that we deserue nothing at all Our duetie is to walke diligently and with all feare in the commaundements of God and if he rewardeth vs any thing it is of his mercie and goodnesse Sir I. Cheeke How the name of merite ought to be abolished The name of merit if we will speake properly ought to be banished out of our mouths I knowe that the fathers somtimes vsed that word but yet not properly But that worde is not found in all the holy Scriptures For the nature of merite is that there be a iust proportion and equall consideration betwéene that which is giuen and that which is taken But betwéene the good things which we looke for those things which we either suffer or doe there is no proportion or agréement For Saint Paule saith that the passions of this time are not worthy the glory to come which shall be reuealed in vs. Farther merit hath ioyned vnto it debt which thing Paule testifieth when he saith that to him which worketh reward is rendered according vnto debt is not imputed according to grace Which selfe same Paule writeth expresly that the grace of God is eternall life Lastly vnto the nature of merite there is required that that which is giuen pertaineth to the giuer and be not due vnto him which receiueth it but workes are not of our selues for they are called the gifte of God which he worketh in vs. Wherefore Augustine verye wisely saith that God doeth crowne his giftes in vs. Now if our workes be due vnto him which we cannot denie then vndoubtedly the nature of merite is vtterly taken away c. Pet. Mart. vpon the Rom. fol. 39. Saint Austen saith Let merites of men héere holde theyr peace which haue perished by Adam and let the grace of God raigne by Iesus Christ. Againe The Saints giue nothing to their owne merits they will giue all to none but to thy mercie O God In another place When man seeth that whatsoeuer good he hath he hath it not of himselfe but from his God he séeeth that all that is praised in him is not of his owne merites but of the mercie of God You sée how taking from men yâ— power of dooing well he also throweth downe the dignitie of merit And Chrisostome saith Our workes if there be any which followe the frée calling of God are repaiment and debt but the gifts of God and grace and bountifulnesse and the greatnesse of liberall giuing But leauing the name lette vs looke vpon the thing I haue verely before alledged a sentence out of Barnard as it sufficeth to merit not to presume to merite so to want merits sufficeth to iudgment but by adding foorthwith an exposition he sufficiently mitigateth the hardnesse of yâ— word where he saith Therefore care thou to haue merites when thou hast them knowe that they are giuen hope for fruit the mercie of God and so thou hast escaped all daunger of pouertie vnthankfulnesse and presumption Happy is the Church which neither wanteth merites without presumption nor presumption without merites And a little before he had largely shewed how godly a meaning he vsed For of merites saith he why should the Church be carefull which hath a stedfaster and a surer cause to glory of the purpose of God God cannot denye himselfe he will doe that which he hath promised If there be no cause why shouldest aske by what meanes may we hope for good things Specially when thou hearest sayd Not for your sakes but for my sake it sufficeth to merite to know that merites suffice not Caluine in his Inst. 3. b. cha 15. sect 2. S. Barnard saith Non est qua gratia intret c. Where merite hath taken vp the roome ther is no place for grace to enter Bar. super Canti Ser. 17. Saint Augustine saith Hoc est electio gratia c. This is the election of grace because 〈…〉 good merites of manâ—â— are preuented For if it were giuen by any good merites then wer it not giuen frée but rendred as ought And by this means it is not by a true name called grace where reward is As the saine Apostle saith it is not imputed according to grace but according to dutie But if that it be true grace yâ— is to say fréely giuen it findeth nought in man to whom it may be worthely owing August lib. de patientia cap. 2. Of two kindes of meriting There be two kindes of meriting that is to say of good and euill The good kinde of meriting is by Christ through Christ for Christ and in Christ. That is by casting all our care on him onely hauing him continually beaten and crucified before our eyes and crucifieng our selues vnto the world hauing no trust in our selues nor in any worke that we can doe or any other for vs setting
him from Least hée bée compelled to pay his debt with double disprofite one that his milstone is idle in the meane time another that he is constrained to come further in debt otherwise to sell his necessarye goods without which he cannot liue to make payment T. M. ¶ By the neather or vpper milstone is vnderstoode anye thing whereby a man getteth his liuing Geneua MINISTER What the Minister is by the word of God THE true Minister is the eye of the bodye The workman in the haruest Math. 9. 38. The messenger that calleth to the marriage Math. 22. 3. The Prophet that telleth the will of the Lorde Math. 23. 34. The Scribes that doth expound the lawe The seruaunt that occupieth his Maisters talent vnto gaine Math. 25. 16. The witnesse that beareth testimonie of Christ to all people Luke 24. 48. The dispensers of the mysteries of God 1. Cor. 4. 1. The Stewardes that giueth meate in due season vnto the residue of the householde Math. 24. 45. The Sacrificer of the Gospell of GOD to make the oblation of his flocke acceptable Rom. 15. 16. The Minister by whome the people doe beléeue The labourers of God to till the husbandry The Shepheard to féede the Church of God which he hath purchased with his bloud What men ought to be Ministers in the Church of God As in the olde lawe it was forbidden that anye man shoulde prease to come to the altar and to offer the bread of God which had anye manner blemish or deformitie in the bodye So ought no man nowe to take vppon him the preaching of Gods holye worde and ministration of the holye Sacramentes that is deformed with vice but innocent pure faultlesse and vncorrupt both in lyfe and doctrine Theo. Basil. The qualitie of Gods Minister They must be blamelesse watchfull sober modest herberous wise gentle apt to teach able to conuince the aduersarie such as gouerne wel their whole families no drunkards no quarellers no contentious men these be yâ— qualities that God requireth How ministers ought to be Preachers He is a dead Priest saith Gregorie and therfore no Priest no more then a dead man is a man which doth not preach for he kindleth the wrath of God the great iudge against him if he walke without the sword of preaching Againe he saith you Priests encrease your owne sinnes with the death of others and you kill and murther so manye as you sée daily without all care holding your peace go to their death How Ministers ought first to be doers and then teachers But whosoeuer doeth and teach the same c. This that is spoken héere perteineth to the ministers of the word He teacheth them therefore what perfection is required of them namely that they expresse declare those thinges in their life which by their doctrine they declare teach Saint Paule did chastise his bodie and brought it into subiection least when he preached to others he himself shuld be a castaway And writing to Timothy Be saith he vnto them the beléeue an example in word in conuersation in loue in spirit in faith in purenesse And to Titus he saith in all things shew thy selfe an example of good works in the doctrine with honestie with grauitie with the wholesome worde which cannot be rebuked that he which withstandeth may be ashamed hauing no euill to say on you The lyke wordes hath Saint Peter in effect Marl. fol. 92. ¶ Whosoeuer doth c. Christ maketh mention first of the worke and then of the doctrine for if the workes goe before though the doctrine doe not followe yet shall the verye worke more suffice to teach them that looke vpon vs then any words shall doe First of all teach with works and then with wordes least the saieng of Saint Paule be obiected Thou that teachest another teachest not thy selfe The saieng of Cato The things which in other thou art wont to blame Be well ware that thou offend not in the same For it is very shame when a man will preach If that his deeds against his words doe teach The saieng of Menander The manners of the speaker are they that perswade not that which is spoken How the Ministers of the Church are called Starres The seauen Stars are the Angels of the seauen Churches ¶ The ouerséers of Churches are in Scriptures called Stars and Angels Starres in respect of the brightnesse both of their heauenly doctrine and of their heauenly conuersation Angels because they report vnto vs the will of God the Father According also as in the same respect Christ is called the Angell of the Testament Mal. 3. 1. And Iohn Baptist is called an Angell Mal. 3. 1. Math. 11. 10. So also in this place the rulers of the Churches are called Angells which thing appeareth chieflye héerby that héereafter in yâ— second chapter the first verse they be willed to repent which thing coulde in no wise agrée with the heauenly spirits Therfore like as the Starres shine in the Skie so must the ministers of Gods word shine in yâ— Church goe before other in purenesse of doctrine and christen conuersation But a great part of them alas for sorrowe walke as enimies of Christs crosse whose end is damnation whose God is their belly and their glorie is shame which séeke after earthly things when as notwithstanding their conuersation ought to be heauenly Phil. 3. 18. Marl. fol. 28. How ministers were chosen in the olde time Ministers in the olde time were elect and chosen by the whole consent of the people as Cypriane reporteth The common people themselues haue before all other power either to choose worthy Priests or to refuse the vnworthy This order tooke his beginning of Gods authoritie for God sayd to Moses Take thy brother Aaron and Ehazarus his sonne and set them on the mount before all the coâ—gregation and put off Aarons apparell and put it vpon Eleazarus his son which declareth that ministers ought not to be admitted vnto the ministrie but with the consent and knowledge of the people Theo. Basil. In olde time none was receiued into the companie of clarkes without the consent of all the people insomuch that Cipriane laboured earnestly to excuse yâ— he appointed one Aurelius to be a reader without asking aduise of yâ— church because yâ— was done beside the custome though not without reason For this he saith before In ordering of clarks déere brethren we are wont to aske your aduise and by common counsell to weigh yâ— manners deseruings of euery one But because in these lesser exercises there was not much perill because they were chosen to a long proofe and not to a great office therfore yâ— consent of the people ceased to be asked Afterward in the other degrées also except the Bishoprick the people commonly left yâ— iudgement and choise of them to the Bishop the Priests that they should examine who were méet and
bloud out of his bodie soked therein the bread and made a Sacrament thereof If the boy died he was counted a martiâ— if otherwise a great Priest Epiph. hâ—raes 48. August li. de heraes Eusâ—bius in his 5. booke and. 18. chapter writeth that one Appolonius reproued Montanus because he was the first that wrote lawes of fasting as though the Church before him was frée He by lawes prescripts prescribed what daies men should fast and what meat they should absteine from Pet. Mar. vpon Iudic. fol. 278. MONKES Of the life of Monkes in S. Hieromes time S. Hierome describing the life and order of Monks in his time saith thus They brag not of their sole single life All coÌ„tention is who may be most humble Whosoeuer is laâ—â— is couÌ„ted first There is neither difference nor wondring in apparell howsoeuer it pleaseth a man to goe hée is neither slaundered for it nor commended no man is aduaunced for his fasting neither his abstinence praised nor sober refection condemned Each man either standeth or falleth vnto his Lord. No man iudgeth other least of the Lord he himselfe be iudged Of the Monkes that be now If the name of Monks that is to say Solitari be not sufficient to declare that those which at this day be named Monks be nothing lesse then that they be called there be other reasons sufficient to conuince them For the auncient Monestaries were as Colleges into the which men resorted for two causes First the better to be at quiet to studie Scriptures The second to exercise patience and austeritie of life Notwithstanding it was not to be strained and bound to one place during lyfe without exception but contrariwise to be the more méet to serue the churches when they should be called and elected therunto as it appeareth by Gregorie Nazienzene Basile Chrisottome namely in S. Augustines time To be idle and not to worke with the hands was intollerable for on the contrary they liued onely by the labour of their owne handes yea and they did giue the rest of their labour vnto the poore So that a Monke not trauailing for his liuing was estéemed as a théeâ—e according to the rule of S. Paule And to put saluation partly or altogether in their abstinence how extreme or hard so euer they wer they neuer thought it For they knew very wel what S. Paule had written of that point Moreouer S. Austen testifieth and saith Let none be oppressed aboue his power least ther be superstition in the abstinence of meates for the weake refusing foolishly the vse of wine were admonished brotherly that by their superstition they brought themselues rather more weake then holy it appeareth moreouer by that which S. Cipriane sayd yâ— it wer better for the virgins which wer dedicate by promise vnto God yâ— is to wit to the seruice of the poore not to be idle in couents if they wold not or could not continue yâ— they should marry rather then fall into the fire and burne by their delights as also Paule hath ordeined If this be heresie then Saint Cipriane must be an heretike Theo. Beza Apud hos c. AmoÌ„g these meÌ„ meaning Monks al things are counterfait their wide sléeues their great boots their course gownes their often sighes their visiting of Uirginnes their backbiting of Priests and if there come an holy day they ease vntill they be faine to perbrake S. Austen saith vnto the olde heretikes called the Maniches Ye say we maye not examine what men they be that professe your sect but onely what is their profession what thing can there be found more false more deceiptfull more malitious then yeu areâ— The olde Fathers opinions of Monkes Gods seruice These Monkes satih S. Austen serue not God they serue their bellies August de opera Monacho cap. 12. Againe We cannot tell saith he whether they became Monkes of purpose to serue God or els being wearye of theyr poore painfull life were rather desirous to be fed and cloathed doing nothing Under the colour of holinesse saith S. Hilary they seeke for daintie fare they maintaine their storehouses by the vnprofitable seruice of religious people of whome it is written They deuoure vp widowes houses although they think to serue God yet the same aunswere shall bée made them that is written in the Gospell We know that God giueth no eare to sinnerâ— They are loth to be abiects and in serâ—ile state For idlenes they will not labour to beg they are ashamed for being valiant and lustie people no man would giue them any thing Of the idlenesse of Monkes They speake much of their idlenesse as if it were the kéeper and Castle of the Gospel Againe in the same chapter he saith the same thing happeneth vnto them that S. Paule speaketh of young widowes liuing out of order they learne to be idle and not onely idle but also curious and full of words speaking such things as are not méete Saint Austen saith Unto the seruaunts of God there is nothing worse then idlenesse let them therefore worke in the name of God These Monkes saith S. Austen will haue idle hands full bellies Aug. de opere Monicho cap. 23. A learned Father was wont to say by the report of Socâ—ates A Monke that laboureth not with his handes maye be re sembled vnto a thiefe They meaning Monkes saith S. Barnard must néedes be in trauailes with Diuels that are not in the trauailes of men Such a number of Hipocrites saith S. Austen hath the Diuell scatterâ—d abroad euery where vnder the colour of Monkes Aug. de opere Monicho cap. 28. Of the originall of Monkes S. Hierom disputing of the originall of Monkes in the Iyfe of Paulâ—s hath thus written Among many it hath oftentimes bene called into question who first began chiefly to dwel in the wildernes of the Monks some fetching the matter somwhat too far off began to recken from Helias the holy prophet S. Iohn of whom Helias séemeth to vs to haue ben more then a Monk that S. Iohn began to prophecie before he was born But others in which opinion the most part of all people doâ— commonly agrée affirme that S. Antonie was the first beginner of that order which in part is true For the was not onely the first but also the motioner of all others therevnto Amathas and Macarius S. Antonies scholars whereof the first buried his maisters body doe now affirme that one Paulus Thebius was the first beginner of that way which thing we also confirme not onely in name but also in opinion Bull. fol. 1135. The forme of a Monkish absolution God forgiue thee my brother the merite of the passion of our Lord Iesus Christ and of blessed S. Mary alwayes a Uirgin and of all the Saints the merites of thine Order the straightnesse of thy religion the humilitie of thy confession the contrition of thine heart the good
his wife and therefore béeing thought to haue bene gelous ouer her he brought her forth before the people and sayd This is my wife and that ye might vnderstand that I am not gelous ouer her I am content for my part that any of you take her to wife which thing also hee meant as farre as the lawes of God would suffer But they which were afterwarde called Nicholaites vnderstandinge his wordes peruersly supposed that the wiues amonge Christians ought to be common Pet. Mart. vpon Iudic. fo 230. NIGHT. How night is taken in this place THe night commeth when no man can work ¶ The night is when the true knowledge of Christ how he onely iustifieth is lost then can no man worke a good work in the sight of God how glorious so euer his workes appeare Tindale How the night was diuided into foure parts Augustine in his sermon De verbis Domini the. 14 Oration◠saith that the elders diuided the night into foure parts of which euerie one conteined 3. houres which he confirmeth also by the testimonies of the holy Scriptures For it is sayd that the Lord came vnto the Apostles in the. 4. watch of the night when they laboured so vehemently in the sea that their Ship was verie néere sunke The same Father writeth the like thing vpon the. 79. Psalme The glose also in the Decrées 1. question The one Super veniente pascha maketh mention of the names of those partes of the night Conticinium Intempestem Gallicinium Antelucanum That is the bed time the dead part of y◠night the cocke crowing and the dawning of the day Pet. Mar. vpon Iudic. fol. 139. For a thousand years in thy sight c. as a watch in the night ¶ As touching this word watch we know how mē in old time were wont to diuide the night into foure watches of which each one consisteth in thrée houres a péece Now this similitude is added to make the matter séeme lesse as who wold say a thousand yeares in Gods sight differed nothing from 3. houres of the night in which men scarcely know whether they be a wake or a sléepe Caluine NILVS ¶ Looke Water of the Sea for the description heereof NIMROTH By this man was Idolatrie first inuented ¶ Looke Idolatry Why he was called an hunter IN that he was called an hunter is signified that he was a deceiuer of soules an oppressour of men And for that he withdrew men from the true religion of God he was so called NINE Of the nine that returned not againe vnto Christ. BUt where are those nine ¶ The Priestes had so abused the nine and made them beleeue that they were healed and cleansed of their leprosie by their workes other obseruaunces that they returned not to Christ to giue him praise which had only healed them as he had done the other I. Veron ¶ He noteth héere their ingratitude and that the greatest part neglect the benefites of God Geneua Of the ninth houre ¶ Looke Houre NOETVS What his heresie was NOetus denied that there were thrée persons saieng all thrée were on He called himselfe Moses and said that Aaron was his brother he said the Father the Sonne and the Holy ghost suffered in the flesh Epiph. haeres 57. NOMBER The nomber of the beast ¶ Looke Beast NOSE OF GOD. What the Nose of God signifieth THe Nose of God saith Augustine doth signifie his inspirations in the hearts of the faithfull Smoke went out at his nostrells 2. Reg. 22. 9. NOT. The meaning of these places following THou art not far from the kingdome of God ¶ When Christ had heard the discréete aunswere of the Scribe concerning the loue of God and the loue of his neighbour he said vnto him Thou art not farre from the kingdome of God that is thou hast the true knowledge of the lawe and lacketh nothing but faith and trust in me by which onely commeth euerlasting life To sit on my right hand and on my left is not mine to giue ¶ Though Christ had receiued all power of his Father yet had he not receiued it to this ende that he should giue the glory of his kingdome vnto other then his father had appointed Beside that Christ doth héere speake as a man For touching his Godhead he was and is equall with the Father Sir I. Cheeke ¶ God my Father hath not giuen me charge to bestow Offices but to be an example of humilitie vnto all Geneua Thou shalt not kill ¶ God saith to the priuate man Thou shalt not kill but to the Magistrate he saith Thine eye shall not spare Thou shalt not suffer the wicked Sorcerer to lyue Not possible ¶ Looke Impossibilitie Not seene c. ¶ Looke Happy Not chosen many ¶ Looke Chosen NOTHING The meaning of this place following ANd hath nothing in me ¶ Satan hath power ouer those that are subiect to sin for he worketh in the children of disobedience Therefore séeing the Lord was pure from all sinne Satan had no power at all in him c. But if Satan had no power of Christ why then did he preuaile so much that he brought him to the death of the Crosse For shortly after Christ died and that the most shamefull death of all other euen y◠death of the Crosse. Heare now the cause thereof in these wordes of our Sauiour following But that the world may know I loue the Father that is to say therfore I will giue place to the power of Satan and deliuer my selfe into the hands of sinners that the world may know I loue the father Marl. fol. 498. ¶ Satan shall assaile me with all his force but he shall not finde that in me which he looketh for for I am that innocent Lambe without spot Geneua NOVACIAN What the opinions were which this man held NOuacian a Priest of Rome fell from his order and called his sect Catharous that is Puritans He would not admit vnto the Church such as fell after repentaunce He was condemned by sundry notable men and in sundrye Councells Euseb. li. 6. ca. 42. He abhorred second marriage Epip haere 59. By what occasion the heresie of this Nouacian sprong About the yeare of Christ. 251. in Alexandria Dionisius ther Bishop was cruelly tormented and many other martired put to death all kindes of paines wer inuented 〈…〉 constraine them to forsake their Religion◠by which meanes diuers for feare denied Christ some before theyr paines and some in the time of their torments of which many repenting wer after by y◠Councell of Cipriate receiued into y◠Church Of this occasion sprang the heresie of Nouacian a Priest who was the first Anabaptist in Rome allowed not Priests marriage and taught that they which had once forsaken their faith should not be receiued againe to penaunce Cooper When the heresie of Nouacian was condemned About the yeare of Christ. 254. Cornelius the. 20. Bishop of Rome which succéeded Fabian condemned the
to forgiue him all such and secret hid sinnes wherein hée had offended the most pure and perfect lawe of God but also he desireth him vtterly to pourge him of all his secret and subtill sinnes saieng Ab occultis meis munda me vnto this place of the Prophet séemeth the saieng of Saint Paule to agree very well when he saith Nihil mihi conscius sum sed non in hoc iustificatus sum Mine owne conscience accuseth me of no fault and yet I am not because of that iustified before God for we sinne vpon a good intent and so by ignoraunce commit great offence against God In all such cases a man offendeth not his owne conscience and yet he offendeth God Ric. Turnar OFFERINGS What Offerings did signifie vnto the people THe Offerings were signes and did certefie a man that God was at one with him and was his friend and loued him For the fat of the beast was offered and wine thereto as though God had sate and eate and dronke with them and the rest they and their housholds did eate before God as though they had eaten and dronken with God and were commaunded to bée merry to make good chéere full certified that God was at one with them and had forgotten all olde offences and now loued them that he woulde fulfill all his promises of mercie with them Tindale OYLE What Oyle doth signifie in this place following ANd make of them holy annoynting Oyle ¶ This holy annoynting Oyle doth figure the vertue of the Holy ghost declared or shewed by the word of God and descending downe first on the head of Aaron which is Christ and consequently vpon the Apostles and all the faithfull As Psalme 133. 2. T. M With my holy Oyle haue I annoynted him ¶ By the holy Oyle is vnderstood the holy Ghost the grace the mercie and word of God by the which the soule is refreshed and deliuered from paine to spirituall ioye Geneua Is lyke the Oyle that runneth vpon the head c. ¶ The oyntment was a figure of the graces which came from Christ the head vnto the Church Geneua What the Oyle of gladnesse is The Oyle of gladnesse is the gifte of the spirite of God gladnesse to our selues because it filleth vs with ioye in the Lord and gladnesse to other because it powreth grace into our lippes to comforte the weake hearted and to make vs a swéete sauour of lyfe vnto lyfe to all that hearken vnto vs. Deering Thy God hath annoynted thée with the Oyle of gladnesse ¶ Hath established thy kingdome as the figure of Christ which is the peace and ioye of the Church Of the Oyle that Saint Iames speaketh off Annoynt him with Oyle in the name of the Lord. ¶ Among those Nations vnto which S. Iames wrote this Epistle it was the manner to annoynt their bodye with Oyle which thing Christ commaundeth his Apostle to doe And Oyle is to manye diseases as a wholesome medicine We where such annoynting is not vsed maye vnder the name of Oyle vnderstande the Office and duetie of Charitie in ministring vnto the sicke such things as he néedeth Tindale ¶ Oyle was much vsed in Palestina and was counted medicinable Mark 6. 13. Luke 10. 34. Therefore where the Apostles doth commaund that Elders should annoynt with Oyle the bodies of the sicke his meaning is that they shall in no wise despise those meanes that God hath appointed naturally to be vsed for the healing of the sicke Sir I. Cheeke ¶ The Oyle that S. Iames speaketh of was not a necessary Sacrament of the Church to continue for euer but it was a miraculous gifte of healing lasting for the time lyke as other miracles did Iewel And they annointed many with Oyle that were sicke and healed them ¶ This oyle was a signe of this miraculous working and not a medicine to heale diseases so that the gifte of miracles ceasing the ceremonie is to no vse How the Oyle that the Papists doe vse came not from the Apostles The Apostles in olde time gaue the Holy ghost by laieng on of hands but now a daies because Bishops he not so holy order hath bene taken that they should giue this Sacrament with Chrisme Iewel ¶ Extreme vnction as they tearme it was that Ceremonie which the Apostles vsed oftentimes when they healed the sick annoynting theÌ„ with Oyle For as they laied their hands vpon those whom they baptised giuing to them the Holy ghost visibly so lykewise when they healed any sicke man they did eftsoones annoint him with Oyle to signifie vnto him from whence the gift of health did come that is from the Holy ghost F. N. B. the Italian How the Oyle is compared to the bread in the Sacrament Cyrillus writing of the Oile saith thus Beware thou think not this to be Oyle onely For as the bread of the Sacrament after the inuocation of the Holy ghost is no longer common bread but the body of Christ so this holy Oyle is no longer bare or common Oyle but it is the grace of Christ. ¶ By these words there appeareth lyke chaunge in the Oyle and bread For as the Oyle is the grace of God so is the bread the bodye of Christ and as the nature and substaunce of the Oyle remaineth still although it be not bare or common oyle so the nature and substaunce of bread remaineth still although it be not common or bare bread OLDE MAN What is vnderstood by our olde man KNowing this that our olde man is crucified with him ¶ By the olde man he vnderstandeth our naturall disposition that we haue of our first parents which is slow to vertue but most prone and ready to sinne It is also called the body of sinne Sir I. Cheeke Olde wine ¶ Looke Wine ONELT FAITH How onely faith iustifieth proued by the Doctors SAint Ambrose saith They are iustified freely because working nothing requiting nothing they are iustified by onely saith through the gift of God Againe he saith in the same place This was Gods determination that the lawe surceaâ—â— the grace of God should require onely faith vnto saluation Againe he saith Rom. cap. 9. Onely faith is laied or appointed for saluation He knoweth himselfe to be voide of true righteousnes and to be iustified by onely faith in Christ. Theodorus saith Not by any workes of ours but by onely â—aith he haue got the mysticall good things Origen saith Wher is now thy boasting of thy good works it is shut out Paule saith that the iustification of only faith iustifieth so that all men onely beléeuing maye be iustified although he haue done no good workes at all Chrisostome saith they sayd Who so stayeth himselfe by onely faith is accursed Contrariwise Saint Paule saith that whosoeuer stayeth himselfe by onely faith he is blessed They be manifestly blessed whose wickednesse be forgiuen without any labour or worke and their sinnes hidden without any workes of
diuell and therefore yéelded all those parts vnto all beastly life Some called those men Venustianos August PATHMOS What Pathmos is WAs in the I le of Pathmos ¶ Pathmos is one of the Iles of Sporas whether Iohn was banished as some write PATRICIANI What manner of heretikes these were PAtriciani said that mans flesh was not made of God but of the diuell so that some dispatched themselues to cast off the flesh August PAVLE How Paules afflictions is prophesied of Agabus SO shall the Iewes at Hierusalem binde the man that oweth this girdle ¶ God for the most part is wont to warne his elect before what afflictions and troubles shall happen vnto theÌ„ for his sake not to fray them therby but rather to prepare and arme their mindes against the boisterous tempests of persecution Therefore doth he now send Agabus vnto Paule to prophesie vnto him of his imprisonment and bonds that he should suffer at Hierusalem where we haue also a good example of constancie stedfastnesse in Paule which regarding nothing the teares of his familiar friends nor yet perill of his owne lyfe did through fire and water goe on still to set forth the glorie of God Sir I. Cheeke ¶ God would â—haue his seruaunts bands knowne to the intent that no man should thinke that he cast himself into wilful daunger This was not to make Paule afraid but to encourage him against the brunt Geneua How Paule persecuted Christ in his members I am Iesus whom thou persecutest ¶ Iesus was now in heauen and could not be persecuted of Paule But the persecution which Paule exercised against the faithfull being his members Christ counted it as done vnto himselfe The Bible note Of the comfort that God gaue to paule in his iourney to Rome And he entered into a ship to Adrâ—mitium ¶ The lyfe of man is a perpetuall warfare vpon the earth Paule being deliuered out of the hands of the vngodly and that so many times is now faine to commit himselfe to the rough waters of the sea where he was a long season in great perill and ieopardy of his owne life God being alwayes to the great comfort of all them that heard of it most ready to helpe succour him First he did send him a most friendly company I meane Aristarcus and Lucas so ruling the heart also of the vndercaptaine that he was beneficiall vnto him alwayes In lyke manner God did in the olde time appoint men for Ioseph and the Prophet Ieremy when they were in their most troubles Of Paules purifieng We haue foure men which haue a vowe on them them take and purifie thy selfe with them ¶ Paule yéelding to this ceremonie offended as sore as Peter did when he was reproued of Paule for absteining from meate s in presence of the Gentiles notwithstanding through feruencie of his zeale he did ieopard much to winne thousandes of the Iewes for the saluation of whom he wished himselfe to be seperated from Christ. The Bible note ¶ The end of this ceremonie was thanks-giuing was instituted by God and partly of ignoraunce and infirmitie receiued Therefore S. Paule supported therein the weaknesse of others and made himselfe all to all men not bindring his conscience Geneua Of Paules appealing I appeale to Caesar. ¶ The iniquitie of the Iudge who contrarie to equitie willing to pleasure the Iewes deuised how to betray Paule draue Paule to appeale which is the vttermost remedie for such as by wrong iudgement are oppressed And this appellation by Gods prouidence was a meane that Paule shoulde testifie of Christ at Rome also The Bible note How Paule had his authoritie from God and not from Peter Paule an Apostle not of men neither by man but by Iesus Christ and by God the Father c. ¶ Paule though he came long after the Apostles yet had he not his authoritie of Peter or of any that went before him Neither brought he with him letters of recommendation or Bulls of confirmation but the confirmation of his Apostleship was the word of God conscience of men and the power of the spirit that testified with him by miracles and manifolde gifts of grace Tindale How Paule and Iames are made to agree The saiengs of the two Apostles Paule and Iames are not contrary wheras Paule saith a man is iustified without works and Iames sayth faith without workes is in vaine For Paule speaketh of the works that goe before faith Iames speaketh of the works that follow after August lt 8. quae qua 76. Iames. 5. The ordinarie glose out of Saint Austen sayth that Paule and Iames doe agrée in this sort That whereas Abraham was iustified by fayth without good workes it is vnderstoode of the workes that went before for he was not made iust for the workes he did but for faith onely And héere it is meant of the works which doe follow fayth by which he was iustified the more wheras he was iust before by faith Wherfore Paul sayth Abraham offered vp Isaac when he was proued This oblation was the worke and testimonie of his faith and iustice This hée writeth vpon the Epistle of Saint Iames. So that if the offering of Isaac was the testimonie of the faith and iustice of Abraham than he was not iustified by it but declared thereby to be iust Musculus fol. 230. ¶ Ioyne the liuely faith of S. Paule with the good works of S. Iames and bring both these into one lyfe And then hast thou reconciled them both so shalt thou be sure to be iustified both afore God by Paules faith and before man by S. Iames works M. Foxe How Paule denieth to be crucified for vs. Was Paule crucified for you ¶ It is euident by Saint Paules saieng that Christ only who was crucified for vs ought to be our Lord that in matters of religion we ought only to haue our name of him and not to be called after this Doctor or that Doctors name for that is to deny Christ and so to bring againe the hypocriticall sectes of Friers and Monkes Sir I. Cheeke Of Paules beating and mortifieng his body I beate my body saith S. Paule and bring it into subiection least by any meanes after that I haue preached to other I my selfe should be reproued ¶ Whereas some doe gather of this place that Paule did mortifie in himself the fire of inconstancy by long fasting and by beating and scourging of his body it is nothing so For what néede had hée to â—ame his body with fasting when he was shut vp in prison and had nothing to eate either yet to beat and scourge his body when he suffred stripes inough of his enimies S. Paule had the gift of continencie as it appeareth 1. Cor. 7. I would sayth he that all men were as I my selfe am but euery man hath his proper gift of God c. Then by these words Saint Paule doth meane that he did subdue and
meanes seperated from the vnbeléeuers Or inasmuch as it was with God from eternitie before men were borne Of this Paule speaketh writing to the Galaâ—hians that hée was sette aparte to preach the Gospell from his mothers wombe longe before hée was conuerted And vnto the Ephesians also he sayth that we were predestinate before the foundation of the worlde were layde And to the Romanes of the Twinnes he sayth before they hadde done either good or bad Iacob haue I loued and Esau haue I hated And we at this present speake of this eternall Predestination of God Wherefore the other is nothing but a declaration of this Predestination therefore maye bée taken both commonly and properly But forsomuch as God doth all thinges by an appointed Counsell and nothing by chaunce or fortune vndoubtedly whatsoeuer he createth or doth he appointeth to some ende and vse After this manner neither the wicked nor the Diuell himselfe nor sinners canne be excluded from Predestination for all these things doth God vse according to his will c. Pet. Mar. vpon the Rom. fol. 291. Augustine in his booke De Predestinatione sanctorum the 10. Chapter thus defineth Predestination that it is a preperation of grace And in the. 12. Chapter hée sayth it is foreknowledge and a preparation of the gifts of GOD by which they are certeinly deliuered which are deliuered but the rest are left in the masse and lumpe of perdition In an other place he calleth it the purpose of hauing mercye The Maister of the Sentences in the first booke Distinct. 40. defineth it to bée a preparation of grace in this present time and of glorye in time to come These definitions I reiect not Howbeit because they comprehende not the whole matter I will bring in an other definition more full as nigh as I canne I saye therefore that Predestination is the most wise purpose of GOD whereby he hath before all eternitie constantlye decréed to call those whome hée hath loued in Christ to the adoption of his children to iustification by faith and at length to glorye through good workes that they maye bée made lyke to the Image of the sonne of God and that as then should bée declared the glorye and mercye of the creator This definition as I thinke comprehendeth all thinges that perteine vnto the nature of Predestination and all the partes thereof maye be proued by Scripture Pet. Mart. vpon the Rom. fol. 292. Predestination wée call the eternall and immutable decrée of God by the which he hath once determined with himselfe what hée will haue to bée done with euerye man For he hath not created all to bée of one condition Or if we will haue the definition of Predestination more large wée saye that it is the most wise most iust purpose of God by the which before all times hée constantly hath decréed to call those whome hee hath loued in Christ to the knowledge of himselfe and of his sonne Christ Iesus that they maye bée assured of theyr adoption by the iustification of fayth which working in them by charitie maketh their workes to shine before men to the glorie of their Father so that they made conforme to the Image of the same God maye finally receiue the glorye which is prepared for the vessells of mercye These latter partes to wit of vocation iustification of fayth and of the effect of the same I haue added for such as thinke that wée imagine it sufficient that we bée predestinate howe wickedlye soeuer wée liue We constantly affirme the playne contrarye to wit that none liuing wickedly canne haue the assuraunce that he is predestinate to lyfe euerlasting yea though man and Angell woulde beare recorde with him yet will his owne conscience condempne him vnto such time as he vnfeinedly turne from his conuersation Knox. Who hath predestinate vs to the adoption of children by Iesus Christ. ¶ This is the true vnderstanding of Predestination that without anye merites or deseruings of ours yea afore the foundation of the world was laid GOD hath decreed with himselfe to saue through Christ all them that doe beléeue How Predestination was the first worke that God made God before the beâ—inning of the worlde did worke but onelye the worke of Predestination of the which Saint Paule sayth Ephesians 1. GOD hath predestinate and chosen vs to him through Christ our Lord before the foundation of the world was laide So that the work of Predestination was the first worke of God that we doe reade of in the scripture which was perfectly finished before the world began The second worke of God was the worke of creation that is of making all things of nothing Of this worke it is written Qui viuit in eternum creauit omnia semel He that liueth euerlastingly without beginning and without ending made all things at once By all thinges is vnderstoode the matter and substaunce whereof all thinges was afterwarde made which is called of Moses Coelum terram That vndigested and vnshaped and vnfashioned lumpe called of the Poettes Chaos whereof all the Firmament and the foure Elementes were afterwarde made that was made by the woorke of creation Idque semel and that all at once The worke of creation béeing ended God procéeded to the diuiding and setting of things in order which is called Opus distinctionis And in this worke we reade that GOD was occupied sixe daies This worke béeing ended almightie God ceased from making of any mo new things and yet he neuerthelesse worketh continually in the redressing in the preseruing and in the gouerning of the things that he hath made Indéede vpon the sixt day he made man and blessed him with the strength of generation in his posteritie vnto the end of the worlde by vertue of which blessing all men doe increase doe multiplye doe flourish and come into the world And yet notwithstanding that work of the sixt day God stil a pace worketh by his diuine prouidence gouerning of man wonderfully which is called Opus gubernationis for the which his worke we are bound euery man to praise him and to magnifie him according as we be taught by the prophet in the Psalme saieng in the person of Christ O Father Tues qui extraxisti me de ventre c. Thou art he yâ— tookest me out of my Mothers wombe Ric. Turnar No reason can be giuen why God did predestinate this man more then that but onely that it was his pleasure so to doe I aske how came it to passe that the fall of Adam did wrap vs in eternal death so many nations with their children being infants without remedy but because it so pleased God Heare their tongues which are otherwise so pratling must of necessity be dumb It is a terrible decrée I grauÌ„t yet no man shal be able to deny but yâ— God foreknew what end man shuld haue ere hee â—reated him therfore foreknew it because he had so
froward man saith S. Austen so long as hee hath all things after his owne will pleasure so long he â—audeth and praiseth God But if he be a little pinched with pouertie aduersitie then he raileth curseth then he banneth and blasphemeth God his most righteous works but the righteous vpright men they euermore laud praise God as wel in aduersitie as in prosperitie euen as Iob did therefore saith thâ— Prophet to you that be righteous that is men truly penitent sorie for your offences trusting through Gods mercie all your sins to be couered not imputed nor neuer to be layd to your charge to you I say Exultate iusti in Domino O ye righteous reioyce ye in the Lord. The prooues Christ allowed the praise and confession of Peter when hée sayd Tu es Christus filius Dei viui Thou art Christ the sonne of the liuing God And dispraised the man possessed with the Legion of Diuells who confessed as much as Peter did when he ran to Iesus and fell downe vpon his knées and worshipped saieng Quid mihi tibi Iesu filij Dei altissimi O Iesu the sonne of God the most highest what haue I to doe with thée When Symon Magus had fained him to beleeue in Christ wold haue bought the gift of the holy ghost for mony Peter said vnto him thy mony perish w e thee because thou wéenest the the gift of God may be obtained with money Thou hast neither parte nor fellowship in his businesse for thy heart is not right in the sight of God c. The wicked may with their mouth crye Domine Domine but note what I set by their praise saith Christ I shall saye vnto them Ego non noui vos I know you not I allow you not nor it was no pleasure to me to heare you praye or preach It was but blasphemy Non erat collaudatio it was no true praise it was but such as Symon Magus did giue vnto God or such as Bariesu would fayne haue giuen vnto God whom Saint Paule rebuked saieng O thou full of guile and of deceipt the sonne of the Diuell the enimie vnto all goodnesse thou ceasest not to subuerte the right wayes of the Lord. Richard Turnar RIGHTEOVSNESSE What righteousnesse is RIghteousnesse is the méere gifte of God without the workes of the lawe and is not paid as a due debt but bestowed on the beleeuers as a grace Beza The name of righteousnesse is not restrained to anye one man but betokeneth all the worshipers of God without exception Howbeit the Scripture calleth those men righteous not which are accounted such for desert of their workes but such as doe long after righteousnesse because that after the Lord hath imbraced them with his fauour in not â—aieng their sinnes to their charge he accepteth their rightfull indeuour for ful perfection of righteousnesse Cal. vpon the. 5. Psa. ve 13. The Christian righteousnesse Although saith the Christian I am a sinner by the lawe vnder the condition of the law yet I dispaire not yet I dye not because Christ lyueth which is both my righteousnesse and euerlasting lyfe in that righteousnesse and lyfe I haue no sinne no feare no stinge of conscience no care of death I am in déede a sinner as touching this present lyfe and the righteousnesse thereof and the childe of Adam where the lawe accuseth me death raigneth ouer me and at length will deuoure me But I haue another righteousnesse of lyfe aboue this lyfe which is Christ the sonne of GOD who knoweth no Sinne nor Death but is righteous and lyfe eternall by whom this body being dead brought into dust shall be raised again deliuered from the bondage of the law and sinne and shall be sanctified together with the spirit Luther vpon the Gâ—l â—ol 6. Of the righteousnesse which commeth by faith But the righteousnesse which is of faith speaketh on this wise Say not in thy heart c. ¶ That is to say he that is iustified through fayth is not curious he doubteth of nothing that perteineth to his saluation butâ— is perswaded that in Christ he hath the full redemption He asketh not for signes from heauen where he knoweth his Sauiour and mediatour is he goeth not about to learne the truth by the dead for he beleeueth that Christ being risen from death did teach all truth Read the 13. chapter of Deut. Sir I. Cheeke Say not c. ¶ Because we cannot performe the lawe it maketh vs to doubt who shall goe to heauen and to saye who shall goe downe to the déepe to deliuer vs thence But faith teacheth vs that Christ is ascended vp to take vs vp with him and had descended into the deapth of death to destroy death deliuer vs. Geneua And he receiued the signe of circumcision as a seale of the righteousnesse ¶ This is the righteousnesse of fayth whereof mention is made heere and in many other places if through faith we doe take hold vpon the mercie of God declared vnto vs in our Sauiour Iesus Christ. We are through the same faith counted as righteous before God as if we had fulfilled the law to the vttermost Sir I. Cheeke Saint Austen saith thus in one place The righteousnesse of the Saints in this world standeth rather in the forgiuenesse of sinnes then in perfection of vertues wherewith agrée the notable sentences of Barnard Not to sinne is the righteousnesse of God but the righteousnesse of man is the mercifull kindnesse of God he had before affirmed that Christ is to vs righteousnes in absolution and therefore that they only are righteous that haue obteined pardon and mercye Cal. in his Inst. 3. b. chap. 11. Sect. 12. How by the righteousnesse of Christ we obteine to be iustified By the onely meane of Christs righteousnesse we obteine to be iustified before c. Saint Ambrose hath excellently well shewed how there is an example of this righteousnesse in the blessing of Iacob For as Iacob hauing not deserued the preheminence of the first begotten sonne hidde himselfe in the apparell of his brother beeing clothed with his brothers coate that fauoured of a swéete smell hée crept into the fauour of his father and receiued the blessing to his own commoditie vnder the person of an other So we doe lye hidden vnder the precious purenesse of Christ our elder brother that we may gette a testimonie of righteousnesse in the sight of God The words of Ambrose be these Whereas Isaac smelt the sauour of the garmentes peraduenture this is meant thereby that we are not iustified by works but by faith because fleshly weaknesse hindereth workes but the brightnesse of faith which meriteth forgiuenesse of sinnes ouershaddoweth the errour of déedes And truely so it is that we maye appeare before the faith of God vnto saluation it is necessary for vs to smel swéetly with his odour and to haue our faultes couered and buryed with his
that he reconciled vnto Christ to testifie our duties vnto God and to shewe our selues thankâ—ull vnto him and therefore they be called Sacrifiâ—es of laudo praise and thankes giuing The first kinde of sacrifice Christ offered to God for vs. The seconde kinde wée our selues offer to God by Christ. And by the first kinde of sacrifice Christ offered also vs vnto his Father and by the seconds we offer our selues and all that we haue vnto him and the Father And this sacrifice generally is our whole obedience vnto God in kéeping his lawes and commaundements of which manner of sacrifice speaketh the Prophet Dauid saieng A sacrifice to God is a contrite heart And S. Peter saith of all Christian people that they be an holy Priesthood to offer spirituall sacrificesâ— acceptable to God by Iesus Christ. And Saint Paule saith that alwayes we offer vnto God a sacrifice of laude and praise by Iesus Christ. Cranmer How the Priests cannot offer vp Christ in sacrifice No man saith S. Paule can offer vp a greater sacrifice then himselfe The Priests therefore cannot offer vp Christ in sacrifice because Christ being offered vp must néedes be the greatest sacrifice and so can he not be when a Priest sacrificeth him selfe for if the Priest sacrificed himselfe he should be yâ— greatest sacrifice yâ— he could offer for no man can offer a greater sacrifice theÌ„ himself yea god requireth none other sacrifice but our selues as writeth S. Paul Giue your selues a liuing sacrifice to God And the Psalmist The sacrifice that God accepteth is a penitent spirit a contrite and an humble heart Whereby it is manifest that the Congeegation redeemed by the sacrifice offered on the Crosse doth not nor cannot offer by the sacrifice of Christs body for as S. Paule writeth he cannot be offred vp but be dyeth Wherefore he offered vp himselfe once for all because hee could not dye but once c. Crowley How it is to offer our bodies a quicke sacrifice Make your bodyes a quicke sacrifice ¶ The sacrifices of the new Testament are spirituall This is a sacrifice most acceptable vnto God if we mortifie our mortall bodyes that is to say if we kill and â—lay our fleshly concupiscencâ—s carnal lusts and so bring our flesh through the helpe of the spirit vnder the obedience of Gods holy lawe Sir I. Cheeke ¶ The Iewes in Moses law were commaunded to offer vp the carkases of beasts but Christians should exhibite their own liuely bodyes for a sacrifice to God in mortifieng their carnall lusts and seaming themselues by faith to godlinesse and charitie The Bible note ¶ In stéede of dead beasts liuely sacrifice In steede of the bloud of beasts which was but a shadowe and pleased not God of it selfe the acceptable sacrifice of the spiritual man framed by faith to godlinesse and charitie Geneua What manner of sacrifice we offer to God By him therefore offer we the sacrifice of land ¶ We béeing a liuely priesthood doe offer 3â— manner of sacrifices The first is the sacrifice of praise and thanks giuing which S. Paul doth héere call the fruite of our lips The seconde is mercie towarde our neighbour as the Prophet Ose saith I will haue mercy and not sacrifice Read the. 25. Chap. of Mathew The third is when we offer our bodies a liuely and an acceptable sacrifice to God mortifieng our carnall and fleshly concupiscences Rom. 12. 1. Sir I. Cheeke Of the sacrifice of the table and of the sacrifice of the crosse S. Cipriane opening the difference of these two sacrifices saith thus Our Lord at the table wheras he sate at his last supper with his disciples with his owne hands gaue not his own very body and very bloud realy and indeed but bread and wine but vpon the Crosse he gaue his owne body with the souldiers hands to be wounded What the sacrifice of righteousnesse is Then shalt thou be pleased with the sacrifice of righteousnesse c. ¶ The sacrifice of righteousnesse is the mortifieng of the flesh and meekning of the hearts the praising of God and knowledging our selues sinners T. M. Offer the sacrifice of righteousnesse ¶ That is serue God purely and not with outward ceremonies The difference betweene a sacrifice a sacrament If a man say of the sacrament of Christs body and bloud that it is a sacrifice as well for the dead as for the quicke and therfore the very déede it selfe iustifieth and putteth away sinne I answere that a sacrifice is the slaieng of the body of a beast or a man wherfore if it be a sacrifice then is Christs body ther slain and his bloud there shed but that is not so And therefore it is properly no sacrifice but a sacrament and a memoriall of that euerlasting sacrifice once for all which he offered vpon yâ— crosse now a. 15. hundred yeres agoe and preacheth only to them that are alyue c. Tindale What sacrifices do signifie Sacrifices doe signifie the offering of Christs body on the Crosse. D. Hâ—ynes Of the Leuiticall sacrifices When any of you will bring a sacrifice vnto the Lord. ¶ That the Leuiticall sacrifices were preachings of the passion and death of Christ and of his Gospell which should afterward be published throughout all the world men hath not dremed it but the Holy ghost hath taught it by many testimonies as wel of the olde Testament as of the new As Psa. 39. Esay 41. Ioh. 1. 1. Pet. 1. Heb. 10. c. Of sacrifices made by fire Euen a sacrifice made by fire ¶ In the whole Burnt-offering all was consumed but in the Offering made by fire onely the inwards were burnt The Bible note What the sacrifice of thankes is The Sacrifice of thankes is our obedience in walking in those good workes that God hath prepared for vs to walke in Crowley He shall bring vnto his thanke offerings vnleauened bread ¶ The Hebrue word signifieth to praise and giue thanks this sacrifice they vsed when any man knowledged himselfe to bée a sinner and confessed his sinnes vnto the Lord willingly to reconcile himselfe vnto him The Bible note ¶ Peace offerings containe a confession and thankes giuing for a benefite receiued and also a vowe and a free offering to receiue a benefit Geneua The sacrifice of the olde law what it ment Although in the olde Testament there were certaine sacrifices called sacrifices for sinne yet they were no such sacrifices that could take away our sinnes in the sight of God but they were ceremonies ordeined to this intent that they should be as it were shadowes and figures to signifie before hande the excellent sacrifice of Christ that was to come which shoulde bée the very true and perfect Sacrifice for the sinnes of the whole world Cranmer SACRILEDGE What Sacriledge is SAcriledge is rashly to touch or to vsurpe vnto himselfe holy things which are dedicated vnto God
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
man may there choose a conuenient remedie for his disease Basil vpon the first Psal. I. Northbrooke In the word of God is plentie for the strong man to eate there is inough for the childe to sucke There is also milke to drinke wherwith the tender infants of the faithfull be nourished and strong meats wherwith the lustie youth of them that is perfect may receiue the spirituall increasement of holy vertue Fulgentius in his Sermon of the confessours I. Northb. Nothing can deceiue them that search the holy Scriptures for that is the candle whereby the theefe is spied Theophilactus of Lazarus I. N. The Scripture is a flud wherin the little lambe may wade and the great Olyphant may swimme Gregorie in his Epistle to Leonard I. N. The Scriptures are easie to the slaue to the husbandman to the childe and to him that may séeme to be verye simple of vnderstanding Chrisost. in his first Homil. vpon Mat. How Christ and the Church are learned in the Scriptures In the Scriptures we haue learned Christ In the Scriptures we haue learned the Church These Scriptures wée haue commonlye and why doe wee not commonlye retaine both Christ and the Church in them August Epist. 166. Against them that finde fault that the Scriptures be darke The holy spirit hath so nobly and wholesomely tempered the holy Scriptures that he might with the easie places of it serue the greedy hunger of men and with the dark places to take away the loathsomenesse For there is no point almost found in the darknesse of it which is not plainely spoken in some other place Whereby saith Musculus it is manifest inough that if any thing be spoken darkly in some place of the Scriptures the light of it must be sought ought of those places where the matter is more plainly expressed c. Mus. fol. 151. Where things are more plainely vttered in the Scriptures there must we learne how they are to be vnderstood in darke places August li. 83. quest Let vs come saith Chrisostome to the leuell and marke of the holy Scripture which doth expound it selfe And by and by after The sacred Scripture expoundeth himselfe and suffereth not the hearer for to erre Chrisostom in his 2. chap. Gen. Homil. 13. In the Scriptures are all things needfull for our saluation The holy Scriptures béeing inspired from God are sufficient to all instructions of truth Athanasius against the Gentiles Not all things the the Lord Iesus did are written as the Euangelist witnesseth For the Lord both did sayd many things that are not written but these were chosen out to be written which séemed sufficient for the saluation of the vnbeleeuers Augustin to the Bre. in the wildernesse in his 49. treatise vppon Iohn Whatsoeuer is required for our saluation is already conteined in the holy Scriptures He that is ignoraunt shall finde there what he may learne He that is stubburne and a sinner may finde there scourges of the iudgement to come the which he may feare He that is troubled may finde ioyes and promises of euerâ—asting lyfe through the beholding of which he may be stirred to good works Chrisost. in his 19. Homil. vpon Math. Reade the Scriptures wherein ye shall finde fully what is to be followed and what is to be auoided not all thinges that our Lorde Iesus did are written c. As before is sayd Augustine to the brethren in c. For as much as Christ himselfe hath not reuealed these things which of vs will saye they bée these or these For who is there either so vaine or so rash who notwithstanding hée speaketh the truth to whome he lysteth and what he lyâ—teth will affirme without anye testimonie of the Scriptures that these be the things that the Lord would not then open Augustine in the. 96. treatise vpon Iohn If there be anie thing néedfull to be knowne or not to bâ—e knowne we shall learne it by the holy Scriptures if we shall néed to report a falsehood we shal fetch it out from thence if to be corrected to be chastened to be exhorted or comforted to be short if ought lacke that ought to be taught or learned we shall also learne it out of the same Scriptures Chrisost. vpon the. 2. of Tim. the 3. chap. Lyke as in a Merchaunts ship are carried diuerse things necessarie for mans lyfe So in the Scriptures are conteined all things néedfull to saluation Lyra vpon the last chap. of the Prouerbs How holy Scripture is to be read Now to the intent that the reading of holy Scripture may be to our profite we must applye our selues to it not onelye thankfully and reuerently but also with great sobernesse and pure affection ioyning prayer therevnto also For God reuealeth his mysteries out of heauen Dan. 2. 18. He giueth vnderstanding to the lyttle ones Psal. 119. 130. according also as Christ teacheth Mat. 12. 25. Notwithstanding for as much as it is not giuen to all men to read holy writ ther is expresse mention made of hearing which ingendereth faith by the effectuall working of yâ— holy Ghost in mens harts for fayth commeth by hearing and hearing by the word of God Rom. 10. 27. Marl. vpon the Apoc. fol. 6. ¶ Looke Search Of the ignoraunce and knowledge of Scriptures Ignoraunce of the Scriptures sayth Saint Hierome is the mother and cause of errours And in an other place he saith the knowledge of the Scriptures is the food of euerlasting life Hierom. in the. 23. of Math. How by the Scriptures all doubts are tried Consider in what daunger they be that haue no care to read the holy Scriptures for by the same Scriptures only the iudgement of this triall must be allowed Origen in his â—0 boo 16. chap. to the Rom. Neuer moue question héereof but onely learne of the holy Scriptures For the onely proues that ye shall there finde are sufficient to proue the Godhead of the holy God We must needes call to witnesse the holy Scriptures for our iudgements and expositions without these witnesses they carrie no credit Origen in his first Homely vpon Ieremy We must read the Scriptures with all dilligence and bée occupied in the lawe of the Lord both day night yâ— we may become perfect exchangers be able rightly to discerne what money is lawfull and what is counterfait Hierom. in his 3. b. and. 5. chap. to the Ephe. I require the voice of the shepheard read me this matter out of the Prophets read me out of the Psalmes read it out of the lawe read it out of the Gospels read it out of the Apostles August in his booke of Pastors the. 14. chap. Neither will I alleadge the Councell of Nice against you nor shall you alleadge the Councell of Arminium against mée By the authoritie of Scriptures let vs weigh matter with matter cause with cause
reproued of all men then fornication it selfe False Prophets false Apostles and false Priests sprang vp which vnder a counterfait religion deceiued the people the most part of them vnder the honest name of chastitie commit whooredome adultery incest commonly and without punishment The Bishops Priests of this time how do they endeuour to kéepe either in heart or in hody the holynesse of chastitie without which no man shall sée God They are giuen ouer into a reprobate minde and doe those things that are not conuenient for it were shame to vtter what these Bishops do in secret Againe he saith absteining from the remedy of marriage afterward they flow ouer into all kinde of wickednesse Againe such notorious filthynesse of lecherie there is in manye partes of the world not onely in the inferiour Clarkes but also in Priests yea in the greatest Prelates which thing is horrible to be heard Bar. de conuers ad cleri chap. 19. in ope triperti li. 3. cha 7. Huldericus the Bishop of Augusta in Germany wrote sharply against Pope Nicholas in this wise I haue founde thy decrées touching the single lyfe of Priests to be voyde of discreation thou séest that many followers of thy counsell willing vnder a feined colour of continēt life rather to please man then God commit hainous actes in the end he concludeth thus by such discipline of discretion as you know best roote this Pharesaicall doctrine out of Gods folde I beléeue it were a good lawe and for the wealth and safety of soules that such as cannot liue chast may contract matrimonie For we learne by experience that of the law of continence or single lyfe the contrarie effect hath followed for as much as now a daies they liue not spiritually nor be cleane chast but with their great sinnes are defiled with vnlawfull copulation whereas with their owne wiues they should liue chastly Therefore the Church ought to doe as the skilfull Phisition vseth to doe who if he sée by experience that his medicine hurteth rather then doth good taketh it cleane away And would to God the same waye were taken with all positiue constitutions SINNE The definition of sinne SAint Augustine in his 2. booke De consensu Euangelistarum saith Sinne is the transgression of the law Ad simpliciatum li. 1. Sin is an inordinatenesse or peruersenesse of man that is a turning from the more excellent creator a turning to the inferiour creatures De fide contra Manichaeus cap. 8. he saith What is it else to sinne but to erre in the precepts of truth or in the truth it selfe Again Contra Faustū Manicheū li. 22. ca. 27. Sin is a déed a word or a wish against the law of God The same Augustine De duobus animabus contra Manichaeus ca. 11 saith Sin is a will to reteine or obteine the which iustice forbiddeth is not frée to absteine And in Retract li. 1. cap. 5. he saith That will is a motion of the minde with copulation either not to loose or else to obteine some one thing or other All which definitions as I do not vtterly reiect saith Bullinger so do I wish this to be considered thought of with the rest Sin is the naturall corruption of mankind the action which ariseth of it contrary to the law of God whose wrath that is both death sundry punishments it bringeth vpon vs. Bullinger fo 478. What sinne is Sin in the scripture is not called the outward work only committed by the body but all the whole busines whatsoeuer acompanieth moueth or stirreth vnto the outward déede and that whence the works spring as vnbeleefe pronenesse readinesse vnto the déede in the ground of the heart with all his powers affections and appetites wherwith we can but sin So that we say the a man thē sinneth when he is carried away headlong into sinne altogether as much as he is of that poison inclination corrupt nature wherein he was conceiued and borne for there is none outward sinne committed except a man be carried away altogether with life soule heart body lust minde therevnto The Scripture looketh singularly vnto the hart vnto the race originall fountaine of all sin which is vnbeléefe in the bottome of the heart for as faith onely iustifieth and bringeth the spirit and lust vnto outward good works euen so vnbeleefe onely damneth kéepeth out the spirit prouoketh the flesh stirreth vp lust vnto euil outward works as it fortuned to Adam Eue in Paradise Ge. 3. For this cause Christ calleth sin vnbeléefe and that notably in the. 16. of Iohn The spirit saith hée shall rebuke the world of sinne because they beléeue not in me Wherefore then before all good workes there must néeds hée fayth in the heart whence they spring And before all bad déeds and bad fruits there must néedes be vnbeléefe in y◠heart as in the roote fountaine pith and strength of all sinne which vnbeléefe is called the head of the Serpent and of the olde dragon which the womans seede Christ must tread vnder foote as it was promised to Adam Tindale in his Pro. to the Rom. How euery sinne is mortall That euery sinne is mortall in that it is sinne is euident by the words of God himselfe who can best iudge in this matter In the. 18. of Ezechiel verse 4. saieng thus The soule that sinneth shall dye héere is no exception or difference made of sinne but any sinne in that it is sinne is deadly as Saint Paule sayth Rom 6. 23. For the reward of sinne is death Héere also you see that Saint Paule maketh no difference of sinne but that Mors death is the reward of sinne generally without exception And Saint Iohn sayth Euerie one that committeth sinne the same also committeth iniquitie and sinne is iniquitie Heere also you see that Saint Iohn sayth making no difference of sinne that sinne in that it is sinne it is iniquitie without exception Christ sayth that out of the heart procéedeth euill thoughts murthers adulteryes c. And againe hée sayth That whosoeuer beholdeth an other mans wife to lust after her hath already committed adulterye with her in his heart And Saint Iohn following his maister lyke a good scholler saith thus Omnis qui odit c. Whosoeuer hateth his brother is a murtherer So it is euident by the sacred Scriptures that all sinnes without exception are mortall and deadly I. Gough The Doctours saieng in this matter There were also before Christ worthy men both Prophets and Priests but yet conceiued and borne in sin Neither were they frée from originall and actuall sinne And there was found in them all either ignoraunce or insufficiencie in which they going astray haue sinned and haue néeded the mercye of God By the which béeing taught and instructed haue giuen thanks to God haue cōfessed themselues to haue lacked much of the full measure of
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
all congregations of waters the Sea generallye but also because it was of olde time a constant opinion after the storyes that it hath his originall beginning from the Occean Sea Ye may also vnderstand by the drinesse of Nilus that it ouerflowed not the lande contrary to the olde accustomed manner thereof Some had leauer haue this to be figuratiuely applyed As there be certeine waters of the Gospell which the holy Ghost giueth so are there also the troubelâ—us waters of Aegypt that is of worldly doctrine Therefore when the word of God is ouerheard those waters drye vs. For the holy Ghost reprehendeth the world of sinne and openeth and declareth the works of darknesse In these waters doe Réede and Rush grow that is vaine trifling works such as are the works of hipocrits which after the outward shew and appearance séeme fresh but are within vaine and naught worth ¶ Hee sheweth that the Sea and Nilus their greate riuer whereby they thought themselues most sure shoulde not bée able to defend them from his anger but that he woulde â—â—nd the Assirians among them that they should kéepe them vnder as slaues Geneua The meaning of this place following Iesus Christ that came by water and bloud ¶ The water and bloud that came out of his side declare that we hauâ— our sinnes washed by him he hath made full satisfaction for the same Geneua How water in the Sacrament signifieth the people The people is anexed in the Sacrament through the mixture of water therefore I meru 〈…〉 le much that they are so contentions and will not see that as the water is the people so the wine is Christs body that is to say in a mystery because it representeth Christs bloud as the water doth the people Cipriane ad 〈…〉 Whiles in the Sacrament water is anneâ—ed with the wine the faythfull people is incorporate ioyned with Christ and is made one with him with a certeine knot of perâ—â—ct charitie ¶ Now whereas he sayth that we are ioyned and incorporate with Christ what fondnesse were it to contend sith we are there onely in a mysterie and not naturallye I. Frith VVAVE OFFERING What it signified ANd waue them for a waue offering ¶ This sort of offeringâ— after the Priest had lif 〈…〉 d vp was moued into euery side of all coasts to signifie that God was Lord of all the earth Tâ—e Bible note This sacrifice the Priest did moue toward the East West North and South Geneua ¶ Waue offering because it was wauen in the Priestes hands to diuerse quarters Tindale VVEDDING GARMENT What the wedding garment is and who be clothed therewith WHich had not on a wedding garment ¶ Many doe in vaine héere contend about the wedding garment whether it be fay â— or an holy and godly lyfe Séeing that fayth can neither be separated from good workesâ— neither canne good works procéede but from fayth But the onely meaning of our Sauiour Christ was this that we are called of the Lords vpon this condition that we should by the spirit be made lyke vnto him And therefore that wee might continuallye abide in his house wée must put off the olde man with all his pollutions and defiling spottes of sinne and must frame and giue our selues to a newe lyfe that our apparell maye aunswere so honourable a calling They therefore are clothed with this wedding garment which haue put on the Lord Iesus Christ and the new man which after God is shaped in righteousnesse and holynesse and as the wedding garment doth declare the minde to bee ioyfull affected towarde the wedding dinner and to reuerence the same euen so also by this wedding garment there is required that the guestâ— be such which with ioy with reuerence of the diuine maiestie and with giuing of thankes should obteine and enioy the heauenly benefits Marl. fol 499. ¶ The wedding garment is Christ himselfe whom in Baptime we put on through â—aith where from procéedeth loue and charitie which is the common badge of all true faithfull christians Sir I. Cheeke ¶ They that with their mouthes doe professe the Gospell and the true christian religion and so doe associate and a fellowship themâ—elues with the church and congregation and bee not inwardly sanctified with the spirit of God be without the bridegromes liuâ—rie ¶ Faith in Christs bloud maketh the marriage betwéene our soules and Christ and is properly called the marriage garment or the signe Tindale VVEDLOCKE ¶ Looke Marriage VVEAKE AND SICKE The meaning of Saint Paule in this place FOr this cause many are weake and sicke among you ¶ For this cause that is â—or lacke of good examining of our selues many are weake sicke in the faith many asleepe haue lost their faith in Christs bloud for lacke of remembrance of his body breaking bloudshedding not yâ— only but many are weak and sick euen striken with bodily diseases for abusing the SacrameÌ„t of his body eating the bread with their téeth not his body with their heart minde peraduenture some slaine for it by the stroke of God which if they had truely iudged and examined themselues for what intent they came thether why it was instituted should not haue ben so iudged chastened of the Lord. For the Lord doth chasten to bring vs to repentance and to mortifie our rebellious members that we may remeÌ„ber him Héere ye may shortly perceiue the minde of Paule Tindale fol. 164. ¶ Looke Examine VVEEKES How the weekes in Daniels prophesie be taken A Wéeke in Daniels prophesie is not taken for a wéeke of dayes but for a wéeke of years so that euery wéeke is counted for seuen yeares And the halfe yeare that he speaketh of is taken for the thrée years an halfe wherin Christ héere in earth stablished his Testament A wéeke is taken for seauen yeares As in Leuit. 25. 8. where the 70. wéekes that Daniel speaketh of are 190 yeares T. M. Then number 7. weeks of yeares ¶ A wéeke is sometimes taken for the number of 7. daies as before 23. 15. sometime for yâ— number of 7. yeares as heere and in Dan. 9. ver 24. 25. 26. T. M. VVELLES What the welles of the Sauiour are WIth ioy shall ye drawe water out of the welles of the Sauiour ¶ The wells of the Sauiour are the word of God the doctrine of the Gospell and promises of Christ wherewith trembling soules and afflicted consciences are refreshed Out of these saith he that they shal drawe water not out of mens traditions which are but puddles T. M. ¶ The graces of God shall be so abundant that ye may receiue them in as great plentie as waters out of a fountainâ— that is full Geneua VVENT OVT FROM VS What is meant by this place of Iohn Looke Vs. VVEEPE Causes why we should weepe AVgustine in his 4. Sermon of the first Sundaye in Lent writeth that there bée two
menâ— and preserueth them from the wickednesse of heresie openeth them vnto repentaunce maketh way through them that they may receiue grace and maketh them to bring forth the fruite of good workes and beautifieth them with good examples But now is this blast of all blasts the pleasantestâ— by Satans subtiltie and naughtinesse forbidden to blow vpon the earth Marl. vpon the Apoc. 105. The meaning of this place following The wind bloweth wher it listeth c. As yâ— power of God is manifest by the mouing of the aire so is it in chaunging and reuiuing vs although the matter be hid from vs. Geneua VVINGS How God is said to haue wings DAuid saith Defend me O Lord vnder the shadow of thy wings likening God vnto a bird forasmuch as he is no lesse carefull for his chosen then yâ— hen is for hir chickens as Christ declareth very wel crieng Hierusalem HierusaleÌ„ how oft wold I haue gathered thy children together as the hen gathereth hir chickens vnder hir wings and ye would not This shadow of his wings héere signifieth the protection vnspekable goodnes of God by which only we stand in safetie It is a borrowed speach of the nature of an hen which nourisheth feedeth defendeth hir chickens vnder hir wings yea fighteth for them and despiseth hiâ— owne life to saue them Christ borroweth a like speach in Mat. 23. 37. T. M. VVINTER The meaning of this place following PRay yâ— your flight be not in the winter neither on the Sabboth day In yâ— winter because it was euill traueling on the sabboth day because they wer coÌ„manded as yâ— day they should not go farther theÌ„ a mile And in yâ— day did Pompeius take theÌ„ Strab. 16. 〈…〉 And so did Titus and Vespasian also of whom Frontomus writeth T. M. VVISEDOME How this word wisedome signifieth Christ. I Wisedome was hefore the world of olde He declareth heereby the diuinitie eternitie of this wisedome which he magnifieth praiseth through this booke mening therby the eternal son of God Iesus Christ our sauiour whoÌ„ S. Iohn calleth yâ— word that was in the beginning Iohn 1. 1. Geneua When he prepared the Heauens I Wisedome was there He declareth yâ— eternitie of yâ— son of God which is ment by this word Wisedome who was before all time euer present with the Father Geneua When he appointed the foundation of the earth then was I Wisedome with him as a nourisher ¶ Some read as a chieâ—e worker signifieng that this wisdome euen Iesus Christ was equall with God his father and created and preserued and still worketh with him as Iohn 5. 17. Geneua How wisedome is iustified of hir children And wisedome is iustified of hir children S. Luke doth adde All and notwithstanding that they doe expound this place sundrye waies yet it is a cleere matter that Christ spake neither Greeke nor Latin but Hebrue to the Hebrues in the holy language and accustomed sense Therefore when he said yâ— the wisdome of God was iustified of all his children he meant nothing els but that he left nothing vndone toward his children that is to say the people of the kingdome which he had trayned vp as his children in all things yâ— might belong to their saluation that it was therefore free and cleere from all blame of their destruction perishing And so Chrisostom doth also expound it It wer a very vnfit thing to expouÌ„d it the wisdome is iustified by hir children to say it is from vniust by the benefit of yâ— children chaunged into iust and innocent By thy words saith yâ— Lord thou shalt be iustified or by thy words condemned yâ— is to say by thy words thou shalt be declared either to be iust or condemned of iniustice Words dâ—e not make but declare a man to be iust or vniust c. Muscul. fol. 223. ¶ This sentence Wisedome is iustified of hir children is sundry waies expounded Some by those children do vnderstand the elect chosen because yâ— they haue imbraced the wisedom of God in Iohn â— in Christ iustifieng yâ— is to say allowing praising it Chrisostom by the children doth generally vnderstand all meÌ„ whether they be elect or reproued for by theÌ„ the wisdom of gâ—d is iustified yâ— is to say by their own confession she hath oueâ—â—oÌ„med in iudgmeÌ„t hath omitted nothing yâ— pertain to their saluation so yâ— their perditioÌ„ cannot be laid to their charge S. I. C. ¶ They that were wise indeed acknowledged the wisedome of God in him whom yâ— Phariâ—ies contemne But yâ— Publicans being baptised with the Baptime of Iohn praised him as iust faithfull good mâ—rcifull so that the fruite of their Baptime appeared in them And wisedome is iustified of hir children ¶ That is the children of wisedome or the wise which beléeue the Gospell do acknowledge the wisdome of God therein which the Pharisies condemn so that wisedome is then iustifiâ—d of hir children when the Gospell is receiued The Bi. note VVISE MEN. What these wise men were THere came wise men from the East ¶ These were neither Kings nor Princes but as Strabo saith which was in theyr time sage men among the Persians as Moses was among yâ— Hebrues He saith also yâ— they wer yâ— Priests of yâ— Persians Tinda Wise men or Magi in yâ— Persians Chaldeans tongue signifie Philosophers Priests Astronomers are héere the first fruites of the Gentiles that came to worship Christ. Geneua VVITH THE HOLY c. The meaning of the Prophet in this place Looke Holy VVITNESSE How these places following are to be vnderstood ANd ye shall beare witnes also ¶ Whereas in the 5. Chapter of Iohn Christ saith that he receiueth no witnes of man it is to be vnderstood that for his own part be needed noneâ— but for our cause it was expedient yâ— his disciples shuld testifie his truth vnto vs therfore saith he ye shal beare witnes of me also Ti. But I haue greater witnesses then yâ— witnes of Iohn Let vs note heere how circumspectly wisely he saith not I haue a testimony much more certain true then yâ— testimony of Iohn lesâ— he might so exâ—ol yâ— testimony of his father concerning himself yâ— the testimony of Iohn thereby should be quite discredited for whatsoeuer Iohn did testifie concerning Christ yâ— same was of God nâ—ither was it any whit contrary from yâ— which yâ— father by his works tesâ—fied of him But if ye coÌ„pare yâ— testimonie of the works of Christ which he had receiued of yâ— father with the testimony of Iohn ye shall finde yâ— it is much more excellent notable For as Lucifer or yâ— morning star though it be a true testimonie of yâ— rising of yâ— sun yet notwithstanding is 〈…〉 nothing so â—â—ideÌ„t as yâ— sun beams it self which shine throughout yâ— who le world EueÌ„ so Iohn though his testimâ—ny wer true concerning Christ yet notwtstanding it was far
for all that we can doe is gone after him Tertulian sayth The greatest crueltie that ye can deuise is an entisement to our sect how many of vs so euâ—r ye murther when ye come to the view ye finde vs moe and moe The séeds of this increase is christian bloud For what man saith he beholding the paineful torments and the perfect patience of them will not search and inquire what is the cause And when hée hath found it out who will not agrée vnto it who will not desire to suffer for it Thus saith he this sect will neuer dye which the more it is cut downe the more it groweth For euery man séeing and wondering at the sufferance of the Saint is moued the more thereby to search the cause in scarching he findeth it and in finding he followeth it S. Austen saith they were scattered they were imprisoned they were beaten they wer ract they wer burnt yet they multiplied Aug. de ciuit li. 12. cap. 6. Nazianzen sayth By death it liueth by wounds it springeth by diminishing it increaseth Nazian inâ— reditum suum ex agro How the word and flesh be not both of one nature If the word and flesh were both of one nature séeing that the word is euery where why is not the flesh then euery where for when it was in earth then verily it was not in heauen now when it is in heauen it is not surely in earth And it is so sure that it is not in earth that as concerning it we looke for him to come from heauen When as concerning his eternall word we beleeue to be with vs in earth Therefore by your doctrine saith Vigelius vnto Eutiches who defended that the diuinitie and humanitie in Christ was but one nature either the word is conteined in a place with his flesh or else the flesh is euery where with his word For one nature cannot receiue in it selfe two natures and contrary things But these two things be diuerse and farre vnlike that is to say to be conteined in a place and to be euery where Therfore insomuch as the word is euery where and the flesh is not euery wher it appeareth plainely that one Christ himselfe hath in him two natures and that by his diuine nature he is euery where and by his humanitie he is conteined in a place that he is created hath no beginning that he is subiect to death and cannot dye Whereof one he hath by the nature of his word whereby hee is God and the other he hath by the nature of his flesh wherby the same God is made man also Therefore one sonne of God the selfe same was made the sonne of man and hée hath a beginning by the nature of his flesh and no beginning by the nature of his Godhead He is comprehended in a place by the nature of his flesh and not comprehended by the nature of his Godhead He is inferiour to Angells in the nature of his flesh and is equall to his Father in the nature of his Godhead He died by the nature of his flesh died not by the nature of his Godhead This is the faith and catholike confession which the Apostles taught the martirs did coâ—oborate and faithfull people kéepe vnto this day Cranmer fol. 113. How the word of God ought not onely to be read to the people but also to be expounded vnto them Esdras the Priest brought the lawe the booke of Moses and stóod vpon a Turret of wood that is in the holy Pulpet And Esdras opened ye. booke before the congregation of men womeÌ„ and whosoeuer else had any vnderstanding And the Leuites stood with him so that he read out of the booke and the Leuites instructed the people in the lawe and the people stood in their place and they read in the booke of the lawe distinctly expounding the sense causing them to vnderstand the reading Héere it appeareth that the lawfull and holy ministers of the church of God did not onely read the word of God but also expound it And this our Sauiour Christ practised himselfe when he entered into the Sinagogue at Nazareth expounded a certeine place out of the. 61. Chapter of Esay And also after his rising from death he appeared to the two Disciples which went to Emaus expounding to them whatsoeuer was written of him in the Scriptures which example in expounding the word of God all the Apostles followed c. Bullinger fo 24. VVORKES How the deeds and works of the lawe iustifie not BY the déeds of the law shall no flesh be iustified ¶ God in his lawe doth not onely require of vs outward righteousnesse but also an inward perfection that is to say we are not onely bound to fulfil the works of the law outwardly in our liuings but also inwardly in our hearts to be most sincere to loue entirely aboue all things and our neighbour as our selfe But our nature is so corrupted that no man liuing is able to do the same wherefore no man can be iustified by the works of the lawe Sir I. Cheeke ¶ He meaneth the lawe either written or vnwritten which commandeth or forbiddeth any thing whose works cannot iustifie because we cannot performe them Geneua ¶ He includeth heere the whole law both the ceremonial morâ—all whose works caÌ„not iustify because they be imperfect in all men The Bible note No man is iustified by the déeds of the lawe but by yâ— faith of Iesus Christ. ¶ This S. Paule proueth by the words of the Prophet Abacucke 2. 4. A righteous man liueth by faith If he liue by any part of workes then liueth he not by fayth but partly by works and then were Saint Paules probation vnperfect which cannot be With this agréeth Athanasius prouing that fayth alonely hath the vertue in him to iustifie before God Before man peraduenture they may saith he be reckoned righteous that sticke to the lawe but not before God D. Barnes Good workes make not men righteous but followeth him that beléeueth and is already become righteous in Christ. Like as good fruite maketh not a trée to be good but a trée is knowne to be good by the good fruite of it Beza Ye see then how that of déeds a man is iustified and not of faith onely ¶ When we reade in S. Paule that we are iustified through fayth without the workes of the lawe it is to bée vnderstood that through faith whereby we take holde of the mercy of God so plentifully declared vnto vs in our Sauiour Iesus Christ we are without any demerites or deseruings of ours counted iust and righteous before God so that our sinnes shall be no more imputed vnto vs. Héere in Saint Iames to be iustified is to be declared righteous before men and that by good workes which are infallible witnesses of the true iustifieng fayth and therefore he sayth Shew me thy fayth by thy déedes Againe he bringeth the example
workes which thou hast done and shall doe for the loue of our Lord Iesus Christ be vnto thée auailable for the remission of thy sinnes the increase of desert grace and the reward of euerlasting life Amen ¶ Ye heare the merite of Christ mentioned in these words but if ye weigh them well ye shall perceiue that Christ is there altogether vnprofitable and that the glory and name of a iustifier and Sauiour is quite taken from him and giuen to Monkish merites Is not this to take the name of God in vaine Is not this to confesse Christ in words and in very deede to denye his power and blaspheme his name c. Luther vpon the Gal. fol. 72. Of the profite that is of the Moone HE appointed the Moone for certaine seasons ¶ The Interpreters agrée that this ought to be vnderstood of the ordinary and appointed â—easts For inasmuch as the Hebrewes are wont to recken their months by the Moone they vse hâ—r as the directer of their festiuall daies and as well â—or their holy assemblies as for their méetings about politike affaires Notwithstanding I doubt not but that ther is the figure Synechdoche as if the Prophet had said that the Moone not onely putteth a difference betweene the nights and the dayes but also boundeth the yeres and months consequently serueth to many purposes because the distinction of times is fetched out of hâ—r course MORNING AND EVENING How this place of Iob is vnderstood FRom Morning to Euening they be destroied ¶ Some expounde this as though it were meant that men perish in small time and that is very true But héerewithall there is yet more that is to wit that we passe not a minute of our lyfe but it is as it were approching vnto death If we consider it wel when a man riseth in the morning he is sure that he shall not step forth one pace he is sure he shall not turne about his hand but he shall still waxe elder elder and his life euer shorteneth Then must we consider euen by eye sight that our lyfe fléeteth slideth away from us Thus we sée what is meant by consuming from morning to euening Ca. vpon Iob. fo 75. MORTIFICATION What true mortifieng is TO mortifie is nothing els but for a man to be violent against himselfe and to withstand and resist wicked lusts Peâ— Mar. vpon the Ro. fol. 203. The flesh is mortified when the custome of sinne is abolished and the spirit is quickened when we begin to performe newe obedience vnto God Mortifie therefore your members c. ¶ The true mortiâ—ieng is when the feare of God doth fray vs from sinne so that our hearts trembleth for feare of Gods iudgement when wée are tempted or entised vnto sinne The heart beeing thus striken with the feare of God acknowledgeth his weaknes and calleth vnto God vnfainedly for helpe This mortifieng is the worke of the Holy ghost Rom. 8. and worketh out wardly a sobernesse of liuing and other godly exercises Sir I. Cheeke ¶ Extinguish all the strength of the corrupt nature which resisteth against the spirit that ye may liue in the spirit and not in the flesh Geneua How we cannot mortifie the flesh by our owne free-will If you mortifie the déedes of the flesh by the spirite ye shall liue ¶ S. Austen vpon this place Thou wilt say saith he that can my will doe that can my frée-will doe What will what manner of free-will except he lift thée vp thou lyest still how canst thou doe it then by thy spirit seeing that the Apostle saith as many as be led by the spirit of God be the children of God wilt thou doe of thy selfe Wilt thou be ledde of thine owne selfe to mortifie the déeds of the flesh What wil it profite thée for if thou be not voluptuous with the Epicures thou shalt be proud with the Stoikes Whether thou be an Epicure or a Stoike thou shalt not be among the children of God for they that be guided by the spirit of God be the children of God not they that lyue after their owne flesh not they that lyue after their owne spirit but as many as be led by the spirit of God But héere a man will say Ergo then are we ruled and we doe not rule I auns were thou both rulest and art ruled But thou dost then rule well if thou be ruled by the good spirit vtterlye if thou doe want the spirit of God thou canst doe no good Thou dost truly without his helpe by the frée-will but it is but euill done vnto that is thy will which is called frée-wil and by euill doing is she made a bondseruaunt When I say Without the help of God thou dost nothing I vnderstand by it no good thing For to doe euill thou hast frée-will without the helpe of God though that be no fréedome Wherefore you shall know that so doe you goodnesse if the helping spirite bée your guider the which if he be absent can doe no good at all Auguâ— de verbis Apost ser. 13. MOSES How Moses came by his impediment of speach OF Moses it is written that the King of Aegypt on a time for his daughters sake tooke the childe Moses in his armes and set the crowne vpon his head which Moses as it were childishly playing hurled if downe to the ground and with his feeâ—e spurned it Then the Priests and Soothsaiers séeing that cried out saieng that this was he whom before he had prophecied should be borne which should destroy the kingdome of Aegypt except he werâ— preuented by death Then Termuth the Kings daughter excused the childe alleadging that his age had yet â—o discretion And for proofe thereof caused burning coales to bée put to his mouth which the childe with his tongue lickâ—d wherby he euer after had an impediment in his tongue And by this meanes their furie at that time was appeased T. Lanquet The cause why Moses fled from Pharao Moses being about the age of 40. yeares fledde for feare of Pharao when he had slaine the Aegyptian Iosephus saith that it was for displeasure because in the warres of Aethiope wherof he was Captaine he tooke to wise the Kings Daughter of Aethiope How Moses seemed to doubt in Gods promises When God said to Moses that he wold giue the people flesh to eate euen a moneth long he aunswered shall the Shéepe and the Oxen be slaine for this people to eate which are vi hundred thousand or shall the fish of the Sea be gathered together to serue them ¶ Héere it séemeth that Moses did doubt in Gods promise which was not so For he doubted no more that God was able to accomplish and fulfill his word then Mary the mother of Christ did doubt in the words of the Angell when shée said How shall this be séeing I know no man Lyra. How the Lord was angry with Moses and why Moses being in his Inne the Lord met